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Question:

Can a Lender Demand A Loan Repayment Prior to Maturity?

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The Answer:

According to the Hanafi school, a condition of deferred repayment is neither valid nor enforceable in a loan contract.  Therefore, if a lender agrees for a borrower to repay the loan after a certain period, the lender still has the right to demand payment before maturity and the loan always remains payable on demand[1].  

According to the AAOIFI Shariah Standards, it is permitted to stipulate a period in Qarḍ (loan) which becomes binding upon the creditor to respect. The borrower is under no obligation to return the loan prior to the termination of the period nor can the lender demand it prior to maturity. However, if no period is stipulated, it is binding upon the borrower to return the loan on demand[2].

And Allah Ta’ālā Alone Knows Best

Mufti Faraz Adam,
www.darulfiqh.com
 
DISCLAIMER:
The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.
Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.
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[1]   وكلُّ دينِ(1) أُجِّلٍ إلى أجلٍ معلومٍ(2)[(3)] صحَّ [(4)] إلا القرضَ[(5)]): فإنَّه يصيرُ [بالأجل](6) بيعَ الدَّراهمِ بالدَّراهمِ نسيئةً، فلا يجوزُ[(7)

__________

(5) قوله: إلا القرض؛ استثناءٌ من قوله: صحّ؛ أي لا يصحُّ تأجيلُهُ لكونِهِ إعارةٌ وصلةٌ ابتداءً ومعاوضةٌ انتهاءً، فعلى الاعتبارِ الأوَّل لا يلزمُ التأجيلُ فيه، كما في الإعارة، إذ لو لزمَ الأجلُ لصارَ جبراً على المشتري، وهو المكثُ عن المطالبة بمضيّ الأجل، ولا جبرَ في التبرُّع، وعلى الاعتبارِ الثاني: لا يصحّ؛ لأنّه يصيرُ بيعُ الدَّراهمِ بالدراهمِ نسيئة، فلا يجوز؛ لكونِهِ ربا؛ لأنَّ النقدَ خيرٌ من النسيئة، وهو ظاهر، وهذا يقتضي فسادَ القرض، لكن ندبَ الشرعُ إليه، وأجمعَ الأمّةُ على جوازِهِ لكثرةِ الحاجةِ إليه، ولا يذهبُ عليك أنّ ما ذكرَ الشارحُ – رضي الله عنه – من الدليل هو باعتبارِ آخر الاعتبارين، وتمامُهُ ما ذكرناه، فتدبّر. (عمدة الرعاية ج 5 ص 201 دار الكتب)

وَلَا يَجُوزُ الْأَجَلُ فِي الْقَرْضِ مَعْنَاهُ: أَنَّهُ لَوْ أَجَّلَهُ عِنْدَ الْإِقْرَاضِ مُدَّةً مَعْلُومَةً، أَوْ بَعْدَ الْإِقْرَاضِ لَا يَثْبُتُ الْأَجَلُ، وَلَهُ أَنْ يُطَالِبَهُ بِهِ فِي الْحَالِ (المبسوط للسرخسي ج 14 ص 33)

لِأَنَّ الْقَرْضَ تَبَرُّعٌ لِلْحَالِّ، وَلِهَذَا لَمْ يَلْزَمْ فِيهِ الْأَجَلُ. (بدائع الصنائع ج 7 ص 197)

وَقَالَ الْقَاضِي الْإِمَامُ أَبُو عَلِيٍّ النَّسَفِيُّ – رَحِمَهُ اللَّهُ – هَذَا يُشْكَلُ بِمَا إذَا أَقْرَضَ رَجُلًا وَشَرَطَ فِي الْقَرْضِ أَنْ يَكُونَ مُؤَجَّلًا لَا يَصِحُّ التَّأْجِيلُ، وَلَوْ أَقْرَضَ، ثُمَّ أَخَّرَ لَا يَصِحُّ أَيْضًا (البحر الرائق ج 5 ص 301)

(قَوْلُهُ: فَلَا يَلْزَمُ تَأْجِيلُهُ) أَيْ أَنَّهُ يَصِحُّ تَأْجِيلُهُ مَعَ كَوْنِهِ غَيْرَ لَازِمٍ فَلِلْمُقْرِضِ الرُّجُوعُ عَنْهُ، لَكِنْ قَالَ فِي الْهِدَايَةِ: فَإِنَّ تَأْجِيلَهُ لَا يَصِحُّ؛ لِأَنَّهُ إعَارَةٌ وَصِلَةٌ فِي الِابْتِدَاءِ حَتَّى يَصِحُّ بِلَفْظَةِ الْإِعَارَةِ وَلَا يَمْلِكُهُ مَنْ لَا يَمْلِكُ التَّبَرُّعَ كَالْوَصِيِّ وَالصَّبِيِّ، وَمُعَاوَضَةٌ فِي الِانْتِهَاءِ فَعَلَى اعْتِبَارِ الِابْتِدَاءِ لَا يَلْزَمُ التَّأْجِيلُ فِيهِ كَمَا فِي الْإِعَارَةِ إذْ لَا جَبْرَ فِي التَّبَرُّعِ، وَعَلَى اعْتِبَارِ الِانْتِهَاءِ لَا يَصِحُّ؛ لِأَنَّهُ يَصِيرُ بَيْعُ الدَّرَاهِمِ بِالدَّرَاهِمِ نَسِيئَةً وَهُوَ رِبًا اهـ.

وَمُقْتَضَاهُ أَنَّ قَوْلَهُ لَا يَصِحُّ عَلَى حَقِيقَتِهِ؛ لِأَنَّهُ إذَا وُجِدَ فِيهِ مُقْتَضَى عَدَمِ اللُّزُومِ وَمُقْتَضَى عَدَمِ الصِّحَّةِ، وَكَانَ الْأَوَّلُ لَا يُنَافِي الثَّانِي؛ لِأَنَّ مَا لَا يَصِحُّ لَا يَلْزَمُ وَجَبَ اعْتِبَارُ عَدَمِ الصِّحَّةِ، وَلِهَذَا عَلَّلَ فِي الْفَتْحِ لِعَدَمِ الصِّحَّةِ أَيْضًا بِقَوْلِهِ: وَلِأَنَّهُ لَوْ لَزِمَ كَانَ التَّبَرُّعُ مُلْزَمًا عَلَى الْمُتَبَرِّعِ، ثُمَّ لِلْمِثْلِ الْمَرْدُودِ حُكْمُ الْعَيْنِ كَأَنَّهُ رَدَّ الْعَيْنَ وَإِلَّا كَانَ تَمْلِيكَ دَرَاهِمَ بِدَرَاهِمَ بِلَا قَبْضٍ فِي الْمَجْلِسِ وَالتَّأْجِيلُ فِي الْأَعْيَانِ لَا يَصِحُّ اهـ مُلَخَّصًا، وَيُؤَيِّدُهُ مَا فِي النَّهْرِ عَنْ الْقُنْيَةِ التَّأْجِيلُ فِي الْقَرْضِ بَاطِلٌ. (حاشية ابن عابدين ج 5 ص 158)

[2] AAOIFI Standards (2010), Shariah Standard No.19 Qard (Loan)
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