Fatwa: # 19322
Category: Financial Transactions
Country: South Africa
Date: 18th June 2011

Title

I want to start a part time business in which i will purchase used cars and then will sell them at a margin. kindly inform me any source from where i can learn them easily.

Question

I want to start a part time business in which i will purchase used  cars and then will sell them at a margin. For that purpose i want to know the principles/rules of trading provided by islamic sharia. Therefore kindly inform me any source from where i can learn them easily or is there any book written on this topic, which can be bought and read online.
 

Answer

Assalāmu `alaikum Warahmatullāhi Wabrakatuh,

If you purchase and sell cars at a profit and you referred to the cost price then that is a muraabahah deal.[1] The cost price may include expenses incurred by you in the car.[2] In this case, the purchaser knows what is your profit margin. If the seller deceives the purchaser with regards to the cost price, the purchaser will have recourse.[3]

If you did not refer to your cost price, then this is a general sale.[4] In this instance, the purchaser does not know your profit margin. You are not obliged to divulge your cost price to the purchaser.

You may sell the car for cash terms or on credit.[5] The price between the two, cash and credit may differ. The credit price may be higher than the cash price.[6] The longer the period of installment, the higher the price could be. The mode of transaction, cash or credit must be specified. You may also sell the car voetstoots. That is you absolve yourself from any claim of any defect in the car.[7]

If the customer enquires of any defect in the car and you know of the defect then you should inform him. Inspite of selling the car voetstoots, providing this information is a moral issue.

If you sell your car on credit you may demand a security for payment from the purchaser. The security may be through Rahn or Kafaalat.

Rahn is the debtor places an item as collateral to you. If he does not pay, the item may be sold to recover your debt.[8]

Kafaalat is a person stands guarantee to pay the debt on behalf of the debtor.[9] You may also consider withholding the car until the price of the car is paid in a cash sale agreement or partly cash sale agreement.[10]

Khiyaar Naqd is another option of securitization. That is you say to the purchaser pay within for example one month. If you do not pay, then the transaction is cancelled.[11]

And Allah Ta’āla Knows Best

Ali bin Cassim
Student Darul Iftaa

Checked and Approved by,
Muftī Ebrahim Desai.
www.daruliftaa.net



[1]الاختيار لتعليل المختار- ط.العلمية - (2 / 28)

( التولية بيع بالثمن الأول ، والمرابحة بزيادة ، والوضيعة بنقيصة )

[2]الاختيار لتعليل المختار- ط.العلمية - (2 / 29)

قال : ( ويجوز أن يضم إلى الثمن الأول أجرة الصبغ والطراز وحمل الطعام والسمسار

وسائق الغنم ويقول : قام عليّ بكذا

[3]الاختيار لتعليل المختار- ط.العلمية - (2 / 29)

 فإذا ظهرت

الخيانة يرد أو يختار على ما يأتيك إن شاء الله تعالى

[4]الاختيار لتعليل المختار- ط.العلمية - (2 / 3)

وفي الشرع : مبادلة

المال المتقوم بالمال المتقوم تمليكا وتملكا

[5]اللباب في شرح الكتاب - (1 / 241)

ويجوز البيع بثمن حال ومؤجل إذا كان الأجل معلوما

[6]Introduction to Islamic Finanace pg102

[7]اللباب في شرح الكتاب - (1 / 266)

( ومن اشترى عبدا ) مثلا ( وشرط البراءة من كل عيب فليس له أن يرده بعيب ) مطلقا موجود وقت العقد أو حادث قبل القبض ( وإن لم يسم العيوب ولم يعدها ) لأن البراءة عن الحقوق المجهولة صحيحة لعدم إفضائها إلى المنازعة

[8]الاختيار لتعليل المختار- ط.العلمية - (2 / 66)

 وفي الشرع : الحبس بمال مخصوص بصفة مخصوصة ، شرع وثيقة

للاستيفاء ليضجر الراهن بحبس عينه فيسارع إلى إيفاء الدين ليفتكها فينتفع بها ويصل

المرتهن إلى حقه

[9]الاختيار لتعليل المختار- ط.العلمية - (2 / 178)

وفي الشرع ( ضم ذمة الكفيل إلى ذمة الأصيل

في المطالبة ) هو الصحيح

[10]الفتاوى الهندية - ط. دار الفكر - (3 / 15)

الْفَصْلُ الْأَوَّلُ في حَبْسِ الْمَبِيعِ بِالثَّمَنِ  قال أَصْحَابُنَا رَحِمَهُمْ اللَّهُ تَعَالَى لِلْبَائِعِ حَقُّ حَبْسِ الْمَبِيعِ لِاسْتِيفَاءِ الثَّمَنِ إذَا كان حَالًّا كَذَا في الْمُحِيطِ وَإِنْ كان مُؤَجَّلًا فَلَيْسَ لِلْبَائِعِ أَنْ يَحْبِسَ الْمَبِيعَ قبل حُلُولِ الْأَجَلِ وَلَا بَعْدَهُ كَذَا في الْمَبْسُوطِ وَلَوْ كان بَعْضُ الثَّمَنِ حَالًّا وَبَعْضُهُ مُؤَجَّلًا فَلَهُ حَبْسُهُ حتى يَسْتَوْفِيَ الْحَالَّ وَلَوْ بَقِيَ من الثَّمَنِ شَيْءٌ قَلِيلٌ كان له حَبْسُ جَمِيعِ الْمَبِيعِ كَذَا في الذَّخِيرَةِ

[11]الفتاوى الهندية - ط. دار الفكر - (3 / 39)

إذَا بَاعَ على أَنَّهُ إنْ لم يَنْقُدْ الثَّمَنَ إلَى ثَلَاثَةِ أَيَّامٍ فَلَا بَيْعَ بَيْنَهُمَا فَالْبَيْعُ جَائِزٌ وَكَذَا الشَّرْطُ هَكَذَا ذَكَرَ مُحَمَّدٌ رَحِمَهُ اللَّهُ تَعَالَى في الْأَصْلِ..........وَإِنْ بَيَّنَ الْمُدَّةَ أَكْثَرَ من ثَلَاثَةِ أَيَّامٍ قال أبو حَنِيفَةَ رَحِمَهُ اللَّهُ تَعَالَى الْبَيْعُ فَاسِدٌ وقال مُحَمَّدٌ رَحِمَهُ اللَّهُ تَعَالَى الْبَيْعُ جَائِزٌ كَذَا في الْمُحِيطِ

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