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Mortgage Context As Per Mustadrik Lilhakim Hadith
أَخبَرَنِي أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ عَلِيٍّ الْحَافِظُ، أَنْبَأَ عَلِيُّ بْنُ الْعَبَّاسِ الْكُوفِيُّ، ثنا مُحَمَّدُ بْنُ بَشَّارٍ، وَعَلِيُّ بْنُ مُسْلِمٍ، قَالَا: ثنا أَبُو دَاوُدَ، ثنا شُعْبَةُ بْنُ عَبْدِ اللَّهِ الزَّعْفَرَانِيُّ، قَالَ: سَمِعْتُ أَبَا الْمُتَوَكِّلِ النَّاجِيَّ، يُحَدِّثُ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «الْآخِذُ وَالْمُعْطِي سَوَاءٌ فِي الرِّبَا» هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ وَلَمْ يُخَرِّجَاهُ “” [التعليق – من تلخيص الذهبي] 2307 – صحيح
” حضرت ابوسعید خدری رضی اللہ عنہ فرماتے ہیں کہ رسول اللہ ﷺ نے ارشاد فرمایا : سود لینے والا اور دینے والا دونوں ( گناہ میں ) برابر کے شریک ہیں ۔ ٭٭ یہ حدیث صحیح الاسناد ہے لیکن امام بخاری رحمۃ اللہ علیہ اور امام مسلم رحمۃ اللہ علیہ نے اس کو نقل نہیں کیا ۔”
Al Mustadrak Hakim#2307——————-
Respected Ghamidi Sahab,
Assalam-o-Alaikum.
In your lectures on Riba, you often explain the Sahih Muslim narration by highlighting that the payer or scribe acts as a facilitator or middleman (mookil) in an oppressive system, rather than the primary oppressor.
However, looking at the attached Hadith from Al-Mustadrak al-Hakim (2307), the text explicitly states: «الْآخِذُ وَالْمُعْطِي سَوَاءٌ فِي الرِّبَا» (“The receiver and the giver are equal in Riba”).
This direct wording focuses entirely on the two primary parties—the taker and the giver—and declares them Sawaa (identical/equal) in sin.
Could you please provide a brief Sharah (elaboration) on this specific phrasing? Furthermore, how does this equal accountability apply to modern Muslims taking interest-bearing bank mortgages to buy a home? Are they considered equally sinful under this Hadith, or does a mortgage fall under a different legal framework?
Jazakumullahu Khairan.
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Mortgage Context As Per Mustadrik Lilhakim Hadith
updated 1 day, 9 hours ago
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This is a unique tradition; no other Muhaddith adopted it. Its chain is not that strong. When we establish a principle based on the Quran and the established Sunnah, then we have to interprete a hadith that looks apparantly opposes the principle or we have to reject it.
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