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Uzimanje kamatnog kredita u nuždi?

Pitanje: Zapao sam u finansijsku krizu, a osoba od koje sam uzeo zajam hoće da joj po svaku cijenu odmah vratim dug, tako da ne znam da li je ovo darura kojom zabranjeno postaje dozvoljeno, a to je uzimanje kredita u banci, a banka uračunava kamatu? Ja sam klanjao istiharu i molio Allaha da me uputi na ispravno, a potom sam uzeo kredit u banci. Da li kamata uopće biva dozvoljena u nevolji i da li je istihara propisana kada se radi o haramu u stanju prijeke potrebe?

Odgovor: Spomenuto stanje nije darura koja može dozvoliti zabranjeno, jer povjerenik koji daje zajam, kada dužnik nije u stanju vratiti, dužan je odgoditi potraživanje duga i sačekati da dužnik bude u mogućnosti vratiti dug. U tom značenju Uzvišeni Allah kaže: “A ako je u nevolji, onda pričekajte dok bude imao; a još vam je bolje, neka znate, da dug poklonite.” (El-Bekara, 280) Dužniku nije dozvoljeno zapadati u haram da bi vratio dug, nego je dužan reducirati svoju potrošnju na neophodno i gledati da čim prije, halal putem, stekne imetak i podmiri dug.

Da li stanje prijeke potrebe može dozvoliti uzimanje kamatnog kredita, pitanje je po kojem islamski pravnici imaju različite poglede. Jedan dio učenjaka smatra da nužda – darura ili stanje prijeke potrebe, ne može dozvoliti kamatu. Ispravnije mišljenje jeste da je kamata poput ostalih zabranjenih stvari koje nužda može dozvoliti u mjeri koja je neophodna za izlazak iz stanja darure. Međutim, potrebno je znati da nužda ne može dozvoliti zabranjeno osim uz dva uvjeta: (1) da se nužda ne može prevazići drugim putem mimo harama i (2) da se pouzdano zna da će činjenjem zabranjenog stanje darure biti prevaziđeno.

Ukoliko, u određenom slučaju, nije jasno da su ovi uvjeti ispunjeni, pravilo ja da je haram zabranjen i da se vjernik u njega ne upušta, naročito kada se radi o kamati, jer su šerijatski tekstovi po pitanju kamate izrazito striktni. Svevišnji Allah kaže: “O vjernici, bojte se Allaha i od ostatka kamate odustanite, ako ste pravi vjernici. Ako ne učinite, eto vam onda, neka znate – rata od Allaha i Poslanika Njegova!” (El-Bekara, 277–278)

Propisi darure ne odnose se na puku potrebu, nego je to isključivo stanje neuobičajene teškoće koja se ne može otkloniti niti trpjeti.

Što se tiče istihare, ona nije propisana kada se radi o činjenju onoga što je obavezno ili pohvalno, niti ostavljanju onoga što je zabranjeno ili pokuđeno, jer svrha istihara-namaza jeste traganje za boljom od dvije ili više opcija. Ono što je obavezno ili pohvalno, znamo da je u tome dobro, dok ono što je haram ili pokuđeno, znamo da u njema nema dobra, ili dobro koje bude u njemu neznatno je naspram zla koje nosi.

Ipak, ako se radi o haramu u stanju kada je dozvoljen zbog darure, a neodlučni smo da li mu pristupiti ili ne, ili ako odmjeravamo između dva zla tražeći manje, istihara je propisana s ciljem odabira ispravnijeg i boljeg u dotičnom stanju.

Odgovorio: Mr. Hakija Kanurić