Question Summary:
Is RCS accounts allowed? What is the ruling regarding credit card purchases on straight or budget? Can an extra fee be charged on card purchases?

Question Detail:

Is RCS accounts allowed?
What is the ruling regarding credit card purchases on straight or budget?
Can an extra fee be charged on card purchases?
Is goods that is borrowed to be sold now and to be replaced later allowed?
Plz explain further the point of securing goods not in procession as there is some items that are not common that are special orders & deposits to receive goods for customers.
I buy goods at eg R100 after 2 months the cost drops to R80 at what price should i sell? Higher or lower cost?

Answer :

In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
1. According to our research RCS is a retail credit card and loan provider owned by The Foschini Group and Standard Bank, however, we are not aware exactly how RCS works therefore, you my forward the full details about your RCS account in order for us to issue a ruling. [1]
2. A credit card is a loan offered by a credit card company to the cardholder. If the loan is not paid timeously, the credit card holder is charged interest. Interest is clearly Haram. However, if one intends to use a credit card, then he should do so on condition that he is confident in paying back the owe able amount before its due date. If the cardholder is not confident in paying back the owe able amount before its due date, then the use of a credit card will not be permissible. [2] However, what do you mean by straight or budget?
3. Your question is too brief. Who will charge the extra fee, the bank or the shopkeeper? If you are referring to the bank, then the extra fee that is charged by a bank for card transactions is for the services that the bank is providing therefore, it is permissible for the bank to charge a client and it is also permissible for the client to pay the bank charges for the services he is receiving. [3] However, if you are referring to the shopkeeper, then on what basis is he charging the fee? What is his agreement with the bank?
4. It is not permissible to borrow goods for sale that would be sold later. However, if one does so, then he will be liable to replace the borrowed item to the owner. E.g. if one borrows a calculator model: 1 made by company A and sold it, he will be liable to return a similar calculator. However, if the item is non –fungible (not mithli), then he will have to refund the value of the item in cash. [4]
5. In order for us to issue a ruling please elaborate further with an example. We will advise you accordingly. [5]  
6. When a person buys goods for resale, one may sell at whatever price they wish to. Therefore, if you bought your goods at R100 and you are reselling your goods at R120, then even if the supplier drops their price to R80 it is permissible for you to maintain your selling price at R120.
 
And Allah Ta’āla Knows Best
Ismail Dawoodjee
Student Darul Iftaa
Zambia
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net 
[1]http://www.bdlive.co.za/business/financial/2014/04/11/french-bank-bnp-paribas-to-buy-out-rcs-in-sa
فتاوى دار العلوم زكريا ج5 ص129
 [2] اسلام اور جديد معاشي مسائل ج4 ص151 ادارۃ اسلاميات
[3]Contemporary Fatawa by Mufti Taqi Usmani p199 Idara-e-Islamiat
فتاوى دار العلوم زكريا ج5 ص388
عصر حاضر کی پيچيدامسائل ج2ص193 الطاف ايند سنز
کريڑت کارد کے شرعي احکام ص14 دار الاشاعت
[4] ولو حصل من المستعير تعد أو تقصير بحق العارية ثم هلكت أو نقصت قيمتها فباي سبب كان الهلاك أو النقصان أي سواء كان بتعد وتقصير ام بسبب اخر ام ماتت الدابة حتف انفه يلزم المستعير الضمان لان المستعير لأن المستعير لما اصبح في حكم الغاصب فقد تحولت يد امانته الى يد الضمان اي انه يلزم ضمان مثل العارية اذا كانت من المثليات وقيمتها تامة اذا كانت من القيميات وقيمة النقصان فقط في حال النقصان (درر الحكام ج2 ص330 علمية)
 
[5] ( الْمَادَّةُ 788 ) : خَلْطُ الْوَدِيعَةِ بِلَا إذْنِ صَاحِبِهَا مَعَ مَالٍ آخَرَ بِصُورَةٍ يَتَعَذَّرُ وَلَا يُمْكِنُ مَعَهَا تَفْرِيقُهَا عَنْهُ يُعَدُّ تَعَدِّيًا .بِنَاءً عَلَيْهِ إذَا خَلَطَ الْمُسْتَوْدَعُ مِقْدَارَ الدَّنَانِيرِ ذَاتِ الْمِائَةِ الْمُودَعَةِ عِنْدَهُ بِدَنَانِيرَ بِلَا إذْنٍ ثُمَّ ضَاعَتْ أَوْ سُرِقَتْ يَكُونُ ضَامِنًا .خَلْطُ الْوَدِيعَةِ بِلَا إذْنِ الْمُودِعِ مَعَ مَالٍ آخَرَ بِحَيْثُ يَتَعَذَّرُ فَلَا يُمْكِنُ تَفْرِيقُهَا عَنْهُ أَوْ أَمْكَنَ بِتَعَسُّرٍ يُعَدُّ تَعَدِّيًا .يَعْنِي مُوجِبًا لِلضَّمَانِ ؛ لِأَنَّهُ تَعَذَّرَ وَفُقِدَ إمْكَانُ وُصُولِ الْمُودِعِ إلَى عَيْنِ حَقِّهِ مِنْ أَجْلِ فِعْلِ الْمُسْتَوْدَعِ .(درر الحكام شرح مجلة الأحكام، ج ٢ ص ٢٧٤، دار الكتب العلمية)
بناء عليه إذا خلط المستودع مقدار الدنانير ذات المائة المودعة عنده بدنانير نفسه أو بدنانير غيره بلا إذن المودع ثم ضاعت أو سرقت أو وجدت مخلوطة بصورة يتعسر أو يمتنع معها تمييزها يصير ضامنا؛ لأن الخالط يعد مستهلكا الوديعة لسبب خلطه إياها (البحر) .(درر الحكام شرح مجلة الأحكام، ج 2 ص275 دار الكتب العلمية) 
(وَإِنْ خَلَطَهَا) أَيْ الْمُودَعُ الْوَدِيعَةَ (بِمَالِهِ) بِغَيْرِ إذْنِ الْمَالِكِ؛ لِأَنَّهُ إنْ خَلَطَهَا بِإِذْنِهِ كَانَ شَرِيكًا فِيهَا (بِحَيْثُ لَا يَتَمَيَّزُ، فَإِنْ) خَلَطَهَا (بِجِنْسِهَا) كَخَلْطِ الْحِنْطَةِ بِالْحِنْطَةِ فِي غَيْرِ الْمَائِعِ وَاللَّبَنِ بِاللَّبَنِ فِي الْمَائِعِ (ضَمِنَ) الْمُودَعُ؛ لِأَنَّهُ صَارَ مُسْتَهْلِكًا لَهَا، وَإِذَا ضَمِنَهَا مَلَكَهَا (وَانْقَطَعَ حَقُّ الْمَالِكِ مِنْهَا) أَيْ مِنْ الْوَدِيعَةِ (فِي الْمَائِعِ وَغَيْرِهِ عِنْدَ الْإِمَامِ) لَكِنْ قَالُوا: لَا يُبَاحُ لَهُ التَّنَاوُلُ قَبْلَ أَدَاءِ الضَّمَانِ [قال الحصكفي] (بجنسها) كلبن بلبن وبر ببر ودرهم بدرهم(مجمع الأنهر ومعه الدر المنتقي، ج ٣، ص ٤٧١، دار الكتب العلمية)