تشجيع الاقتراض، فالحكم في الشريعة الإسلامية يعتمد على نوع القرض وطريقته:

القرض الحسن (بدون فائدة): هذا جائز ومندوب، بل أحيانًا يُعتبر من أعمال الخير إذا كان لمساعدة محتاج.

القرض بفائدة (الربا): هذا محرم بالإجماع في الإسلام، سواء كان قليل أو كثير، لأن الربا من الكبائر.

تشجيع الناس على الاقتراض:

إذا كان القرض حسن وبدون فائدة وفيه مصلحة، ممكن يكون تشجيعه أمر طيب.

إذا كان بفائدة ربوية أو يوقع الناس في ديون تثقلهم بلا حاجة، فهذا مخالف للشريعة.

يعني الإسلام يشجع على الإقراض الحسن أكثر من الاقتراض نفسه، حتى الناس ما تتورط بالديون إلا عند الضرورة.

From a Shariah standpoint, any financing product offered by an Islamic bank or financial institution must adhere to the principles of Islamic commercial law: prohibition of riba (interest), avoidance of excessive gharar (uncertainty), linkage to a tangible asset, and fairness and transparency in all dealings. If the arrangement is built upon a valid Islamic contract—such as Murabaha, Ijara, or Musharaka—and all its requirements are fulfilled, it would be permissible in form.

However, the ethical dimension in Islam goes beyond contractual validity. It discourages placing individuals under heavy debt burdens, particularly when the repayment period is long and the probability of default is significant. Excessively persuading customers to take on such obligations, even within a Shariah-compliant framework, runs counter to the higher objectives (Maqasid al-Shariah) that seek to protect both wealth and well-being.

For this reason, Islamic financial institutions should strike a balance between profitability and the long-term interests of their clients, promoting their products responsibly so as not to expose individuals to potential hardship or financial harm.

Indeed, but is this really the case? Does promoting products responsibly go against their growth targets? if so, where does one draw the line?

Indeed, there can be a tension, but it’s not always a zero-sum game. Responsible promotion may sometimes slow short-term sales if it means declining to push products on customers for whom they are unsuitable. However, it doesn’t necessarily go against growth targets when the business model values long-term profitability, trust, and customer retention.

The line is typically drawn at the point where customer welfare is compromised — that is, when pursuing sales means offering products that do not match the client’s needs, financial capacity, or understanding. Ethical growth strategies aim to ensure suitability, transparency, and informed consent. This way, responsible promotion becomes part of sustainable growth rather than a barrier to it.

In Islam there is no concept of debt for business purposes either to corporate sector or to individuals. Islamic concept of debt is (Qurze-Hasana) to extend debt for support for good not for profit. The point raised regarding islamic bank products should be understood in a way that banks buy product from the market and sell to the clients by adding their profit margin and receive amount in instalments over a period of time. It is not debt.

For business it equity investment on profit & Loss sharing basis.

Islamic banks provide different types of financing products such as Murabaha (cost-plus sale), Ijara (leasing), and Musharakah Mutanaqisah (diminishing partnership). These are considered Shariah compliant when properly structured because they avoid interest, gambling, and excessive uncertainty. Having a long repayment period does not make them un-Islamic, as long as the agreement is transparent, fair, and understood by both parties