In the luminous and divinely inspired words of the Ahl al-Bayt (peace be upon them), it is reported that giving charity (ṣadaqah) carries a reward tenfold, while offering a loan (qarḍ al-ḥasan) carries a reward eighteenfold.
This means that when someone gives charity — for example, one dīnār — the minimum reward, as declared by Allah, is ten times that amount — read: ten dīnārs. In the Holy Qur'an, it says:
“Allah multiplies [the reward] for whomever He wills. And Allah is All-Encompassing, All-Knowing.”
(Surah al-Baqarah, 2:261)
In the traditions (aḥādīth), this minimum is mentioned — but in other narrations, the reward is described as if the person had given as much as the mountain of Uhud in charity. So the well-known saying that “the reward of charity is tenfold” is a minimum — the actual reward could be twenty, forty, a hundred, a thousand, or more.
In some narrations, it is mentioned that the reward depends on the recipient of the charity — based on who they are and how deeply the charity affects them. Therefore, many variables increase the reward:
Depending on these factors, the reward may increase — in some narrations, it’s said to be 70, 700, or even 7,000 times the amount given. So even one dīnār of charity can grow tremendously in spiritual value.
They are different from charity. In charity, the donor gives and does not get anything back. But in a loan, the exact same amount is eventually returned to the lender. Still, based on the narrations, the minimum reward for giving a loan is eighteenfold, which is nearly double the reward of charity — even though the money comes back.
This shows that, just like charity, this eighteenfold reward is a minimum. Depending on the borrower’s situation and the urgency of the need, the reward may grow to twenty, fifty, a thousand times, or more.
Naturally, a loan given for something urgent and noble, such as life-saving medical treatment or protection from danger, deserves far greater reward than a trivial loan.
Our narrations make this point explicitly clear: despite the fact that charity is never returned to the giver, and a loan is — the loan earns greater reward. Why?
Because the need is different.
In the case of charity, the recipient might not be truly in need — they might take it out of habit, whether they need it or not. But in the case of a loan, people only ask if they really need it. If they weren't in genuine difficulty, they wouldn’t go into debt. The necessity behind the act elevates the moral and spiritual value of the loan.
That’s why, unless someone is truly in need, taking a loan is discouraged (makrūh). Borrowing without need is a disliked act. Why? Because it involves discomfort, a sense of shame, and emotional strain. But when the reason is noble, the loan becomes recommended (mustaḥabb) — even obligatory (wājib) in certain cases.
For example, someone might take out a loan not for themselves, but to give it to someone else in dire need — someone unknown or neglected by society. That loan is not makrūh — it is meritorious.
Sometimes, based on the type and level of need, taking a loan becomes religiously obligatory. If the purpose of the loan is something that is itself wājib (obligatory), then the means to it — including borrowing money — also becomes wājib.
For example, providing for dependents is an Islamic obligation. A wife’s living expenses (nafaqah) are wājib upon her husband. So are the needs of certain relatives, such as:
If a man does not have the money, he is obligated to take a loan to provide for them — as long as doing so is not excessively burdensome. He cannot simply say: "I don’t have the money, even though I could borrow it." In such a case, borrowing becomes religiously mandatory, and refusing to borrow becomes sinful — because neglecting a wājib is ḥarām.
In our narrations, it is well-established that the Infallibles themselves borrowed money — proving that sometimes, borrowing is not only permissible, but necessary or virtuous.
They lived humble, simple lives, yet occasionally took loans. For example, Imam Ali (peace be upon him), when he arrived in Kufa, said:
“If I leave this city with more than what I brought with me — my clothes and horse — then I have betrayed the trust.”
He said this despite his infallibility, and despite being the leader of the Muslims. He rarely borrowed for himself, but often took loans for the sake of others.
It is narrated that during his time as caliph, he would eat meat only once a year, on the day of Eid al-Adha — because that’s when even the poorest of people would have access to meat.
He used to say: “I know all Muslims eat meat on this day — so I eat it too.”
Otherwise, he would refrain from eating meat throughout the year, even though he ruled the Muslim world.
That is why we say that the loans taken by Imam Ali (peace be upon him) were, for the most part, not for personal or private matters. Rather, they were for causes that were either recommended (mustahabb) or even obligatory (wājib).
There is a well-known and widely transmitted narration in which the Messenger of Allah (peace and blessings be upon him and his family) said to the Commander of the Faithful:
"O Ali, you will repay my debts."
(“Yā ʿAlī, anta qāḍī daynī”)
This means: “O Ali, you will settle my debts.”
It is established both in historical records and in our narrations that the Prophet (peace be upon him) passed away while in debt, and Imam Ali (peace be upon him) undertook to repay those debts.
Similarly, it is reported that Imam Ali himself was indebted at the time of his martyrdom, and that his son Imam al-Hasan al-Mujtabā (peace be upon him) gradually repaid those debts — bit by bit, over time.
Moreover, Imam Hasan himself also had debts at the time of his passing.
There are narrations that tell us Imam Husayn (peace be upon him) was also in debt when he was martyred in Karbala, and Imam Zayn al-ʿĀbidīn (peace be upon him) took on the responsibility of paying those debts.
To the best of my memory and knowledge, both Imam Zayn al-ʿĀbidīn and Imam al-Riḍā (peace be upon them) were also in debt during their lifetimes.
Perhaps the other Imams were also in debt, and naturally, it should be so, because debt and borrowing is one of the ways and means to perform recommended (mustahabb) deeds, and for those who do such deeds, borrowing also becomes recommended.
Naturally and logically, for obligatory deeds, borrowing becomes obligatory as well. In such matters, if one borrows, it becomes mandatory.
And since God Almighty has addressed everyone in the Holy Quran, saying:
"Wa aqeemoo ad-deen"
("Establish the religion"),
this becomes a collective obligation (wajib kifayah) upon all, and they must strive to uphold the religion.
What does it mean to uphold and establish the religion? The religion is the principles of religion, the core and foundations of it. The principles of religion are a part of the religion. The branches of religion are also a part of the religion. Ethics is also part of Islam. These are components of religion and constitute Islam, and it is obligatory to revive and maintain Islam.
{Inna ad-deena ‘inda Allahil Islaam}
("Indeed, the religion in the sight of Allah is Islam").
Beliefs and the proof of the existence of God and His Oneness are also other foundations of this sacred and blessed religion that must be upheld.
Proving beliefs includes both the affirmative (thubutiyyah) and negative (salbiyyah) attributes—i.e., the attributes that God has and those He does not have—which are also among the fundamentals of belief.
Negative attributes such as incapacity, poverty, ignorance, and death, which do not belong to God, are also part of the doctrinal principles. Among these fundamental beliefs is also the affirmation of God's justice.
Continuing with the beliefs, there is the affirmation of Prophethood and Imamate, in which the necessity and need of humans for a prophet and messenger, and the like, are discussed. Regarding Imamate, it is established that the pure Imams (A'immah al-Aṭhār) are twelve in number, all from Quraysh and Banu Hashim, the descendants of the first Imam, Ali (peace be upon him), who was directly the Caliph of the Messenger of God (peace be upon him).
Resurrection (Ma'ad) is also the fifth fundamental principle, which requires discussion on resurrection, the grave, Paradise and Hell, Judgment Day, the rising again, and similar matters. All of these are fundamental to the religion. Everyone must work to uphold the principles of religion, because by doing so, the religion itself is established and made firm. This duty is obligatory and unavoidable, but its obligation is collective (kifayah), not individual (ʿaynī)—meaning if some people perform it, the responsibility is lifted from others, and it is not necessary for everyone to perform it.
Now, upholding the religion, which is obligatory, sometimes requires money. Without money, this obligation cannot be fulfilled. In such cases, borrowing becomes obligatory. The dislike (makrooh) of borrowing is lifted and it becomes recommended (mustahabb), and eventually obligatory (wajib).
Other needs for the revival and establishment of religion, besides money, include speaking, acting, and using technical and contemporary expertise.
Husseiniyas, mosques, religious schools, publishing religious books, religious satellite networks, radio, gatherings, pulpits, speakers, and the like are among the means that revive and uphold religion. Also, promoting and propagating Islamic rulings and Islamic ethics, including obligations and prohibitions.
Therefore, these are also obligatory, and their prerequisites are obligatory as well.
In matters that are certain and definite, in which there is no doubt and that are among the manifestations of the revival of religion, due to the collective obligation (wajib kifayah), they become obligatory, and one must borrow to carry them out.
This borrowing is not only not disliked (makrooh), but it is recommended (mustahabb) and even obligatory (wajib).
The dislike of borrowing applies only where there is no preference or priority between taking or not taking a loan. In other words, borrowing is disliked for something whose doing or not doing has no preference or advantage. But if it is something that must be done and cannot be left undone, then the dislike disappears, and recommendation and obligation come into effect.
In the current era, where Islam strongly needs support and propagation and people are being misled in groups due to the poisonous propaganda of the religion’s opponents, it is obligatory to act to revive and establish the true religion and, if necessary, to borrow. This borrowing is obligatory.
For example, in this era, enemies cause misguidance through the poisonous propaganda of satellite channels. To revive and establish the religion, a religious satellite channel must be established. Establishing such a satellite channel requires borrowing.
Therefore, it is incumbent upon us to borrow and start this work.
The fact that we see explicitly, certainly, and abundantly in history that the Holy Prophet Muhammad (peace be upon him), Imam Ali, and other Imams (peace be upon them all) were indebted is partly for this reason. They borrowed in order to carry out necessary and essential works.
One successful merchant once told me that a scholar who has passed away used to frequently borrow money and spend it on religious affairs such as building schools, printing useful books, holding important religious revival gatherings for the names of the Imams (peace be upon them), and guiding sinners.
He borrowed and served religion, and although he was a marja‘ (religious authority), he was a tenant. That merchant was a disciple of that scholar. He said one day he had enough money, and after separating and giving the obligatory khums, he went to the scholar and said, “This money is pure and lawful, and it is mine. I want to give it to you on the condition that you buy a house and live in it so that you do not have to move every day because you are renting.”
The scholar replied, “I am very indebted now, even though I live in a rented house.”
He said, “I know you are indebted, but I do not want you to pay your debts with this money. I want you to buy a house and live in it.”
The scholar replied, “Since the debts are more important and for the establishment of religion, I must fulfill my duty. I do not want money to buy housing. If money comes to me, I will pay off my debts so I can continue my work and borrow again and again to build mosques, Husseiniyas, schools, and publish religious books. Religion needs mosques, Husseiniyas, and schools, not my residential house.”
That merchant said he told him, “Why do you borrow in the first place? When you get money, work with it, and when it runs out, stop until you get more. Why borrow if you don’t have money?”
The scholar answered, “Nowadays many people are imprisoned because of debt. They borrowed for personal needs but could not repay, so they went to prison—some for serious illness, some for marriage, some for buying a house, and some possibly for essential travel.”
Imprisoning a debtor because of inability to repay is against the teachings of Islam and the Quran, and all Muslims worldwide unanimously agree on this. There is a consensus that imprisoning a financial debtor is not permissible. Someone who borrows for a permissible cause and is imprisoned should not be jailed, and it is the responsibility of the Muslim ruler (Imam of Muslims) to pay off their debts from the public treasury, according to his ability.
Some narrations say that if the Muslim ruler does not pay their debt, then the sin lies upon the ruler.
Despite all this emphasis by religion on not imprisoning debtors and the necessity of paying debts from public funds, we clearly see that in many Islamic countries, a debtor who cannot repay his loan is imprisoned.
I have personally seen some great scholars and maraji‘ (religious authorities) who were indebted for charitable causes after their death. The executor (wasi) of one of those scholars said that he faced difficulties regarding the scholar’s inheritance. Even if I sold all his belongings — all his property, all his books, the carpets beneath his feet, and even his clothes — I still could not fully repay all his debts, which he had borrowed for charitable purposes.
The reason is that inheritance is only considered inheritance and passes on to heirs when the deceased is not indebted. The heirs can only inherit after the debts of the deceased have been paid. The Quran states:
{“After a bequest is made or a debt is owed, [the inheritance is distributed] — an obligation from Allah. And Allah is Knowing and Forbearing.”}
Anyway, the executor said that after paying off the debts, not only was there no inheritance left, but some debts remained and had to be paid from elsewhere.
This is one of the duties of the believers, and everyone must become familiar with these matters and know what their responsibilities are. In Islamic countries — and even non-Islamic countries — the tools, means, and channels for guiding people must be provided.
Explaining beliefs, obligatory rulings, obligatory ethics, religious schools, Hussainiyas (congregational halls), and similar institutions are necessary and obligatory, and one can borrow for these purposes. Sometimes borrowing, which is inherently disliked (makrooh), becomes recommended (mustahabb) or obligatory (wajib).
These important matters must be expressed because it is a duty. When one can borrow without difficulty for guidance and leadership, that borrowing becomes obligatory.
I hope that Almighty God grants us the ability to learn these matters and act upon them, and grants success to everyone in acting upon them.
May the blessings of God be upon Muhammad and his pure family.
