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The Arabs used the word riba to mean an increase. The definition of riba in classical Islamic jurisprudence was "unrequited capital gain".

The difficulty of explaining exactly what usury means in Islam has been noted by Islamic jurists such as Ibn Majah and Ibn Kazir, who quotes the second Caliph Rashidun Úmar ibn al-Khattab,

Farooq says that he disagrees with Muhammad Taqi Usmani - "one of the leading modern religious experts on Islamic finance" who argues that the scriptures concerning Riba cannot be ambiguous (or mutashabihat) because God would not condemn a practice but would leave it "correct" of a nature "unknown to Muslims".

riba is defined in the following ways:

At least a few sources (John Esposito, Cyril Glasse, Ludwig W. Adamec) emphasize a dichotomy in what riba means or prohibits: classical scholars interpreting its meaning broadly and narrowly, and others using a narrower definition, easier to evade in practice, or at least in modern practice:

Muhammad Taqi Usmani gives definitions for riba al-Quran.

There are three different varieties of riba-al-sunnah.

Classical scholars and revivalists who emphasize the moral aspect of any prohibition, believe that the exploitation of the needy is more important than the interest on the loans themselves.

According to some in a hadith, the Islamic prophet Muhammad said that there are either 70, 72, ​ or 73 varieties, ​ —depending on the ahadith— of Riba. ​ —The hadiths do not specify which ones. are those varieties. Most Islamic jurists describe different types of Riba.

The Islamic Institute of Banking and Finance Malaysia Takaful Basic Exam preparation and Aznan Hasan describe two different types of Riba.

He was responsible for enslaving some Arab borrowers.

The son of Zayd b. was cited by Abdullah Saeed.

The Qur'an explains as riba "doubled and redoubled":

Taqi Usmani is an Orthodox Islamic scholar. Describing "riba in the days of Jahiliyya", he does not mention that debts are doubled, but states that riba "had different forms" and that "the common feature of all these transactions is that a larger amount was charged on top of the principal amount." of a debt".

According to orthodox sources (Youssouf Fofanaa, Taqi Usmani), "some jurists" saw riba —which Fofanaa defines as interest— "forbidden at the beginning of Mecca, some in the year 2 —after Muhammad left Mecca for Medina—, and some after the Conquest of Mecca, but the majority agreed to its prohibition." Sources say that 3:129 clearly prohibited interest and these were revealed in year 2.

Other sources, such as the Encyclopedia of Islam and the Muslim World, state that early Muslims disagreed on whether all or only exorbitant interest rates could be considered Riba and therefore declared prohibited, but the broader definition won out. with a consensus of Muslim jurists holding that any loan involving increased repayments was prohibited. A private jurist—al-Jassas, d.981, is credited with establishing the orthodox definition of Riba, which stipulates that it was an overpayment "on a loan or debt", that is that is, interest on the debt. M. A. Khan argues that attempts to ban interest resulted in the development of black markets and higher prices for "bearing credit." interest", which "defeated the very purpose for which the interest was prohibited"; or in various "subterfuges to camouflage the interest to evade legal sanctions".

The scholar Timur Kuran believes that the religious condemnation of interest on loans is due to the widespread practice of selling non-performing loans to slavery and shipping them to foreign lands.

Feisal Khan argues that "all pre-modern societies, and not just Muslim ones" prohibited interest on loans, using a ban as "a simple and effective risk mitigation mechanism for small borrowers who cannot afford the risk of loss inherent in interest." financial transactions"...Among other monotheistic Abrahamic religions, Christian theologians condemned interest as an "instrument of greed", the Jewish Torah forbade lending at interest from other Jews, but allowed non-Jews—that is, Gentiles—to do so (Deuteronomy 23:20). Historically, many Jews were induced to lend money with interest as a profession because of this exemption and because they were excluded from many professions in Christian territories. . With modernity and economic development, higher incomes, and more complex mechanisms such as insurance, the need for prohibition was eliminated. It explains the lack of interest in the ban among contemporary Christian and Jewish counterparts of the Islamic Ulema.

International Business Publications is one of the sources. Egyptian Grand Mufti Ali Gomaa.

Riba does not apply to paper money lending because it is restricted to exchanges involving gold and silver coins.

Historically, although Islamic states followed classical jurisprudence in forbidding an increase in loan repayments, theoretically interest, in practice the giving and taking of interest continued in Muslim society "sometimes through the use of legal trickery, often more or less openly." Furthermore, in the 16th century, an Ottoman sultan "limited the annual interest rate to 11.5% throughout the empire" on these loans. The order was duly approved by a legal opinion, according to the source.

According to Minna Rozen, the money-lending business was completely run by Jewish sarrafs in the Ottoman Empire. Europeans who visited the Empire stated that the Ottoman economy would not function without these sarrafs, although they were sometimes accused of cheating. In Persia, money lending was also dominated by Jewish sarrafs. In the 19th century, most Jews were active in lending money for interest.

Riba's interest on loans enabled the Rothschild family to gain financial dominance over all of Europe and the Rockefellers over all of America, according to Taqi.

The rise of power and influence of Europeans during the Enlightenment, Age of Discovery, and colonization led to the reversal of the orthodox ban on interest. According to author Gilles Kepel, for many years in the 20th century, the fact that interest rates and insurance were among the "preconditions for productive investment" in a functioning modern economy led many Islamic jurists to strive for "finding ways" to justify the use of interest "without appearing to fix the established rules" in the Qur'an.

However, in the late 20th century (mid 1970s), revivalists/activists/Islamists have worked to revive and rejuvenate the definition of interest as Riba, to force Muslims to lend and borrow at "Islamic Banks" which avoid fixed rates, and mobilize to put pressure on governments to prohibit the charging of interest. Riba". By 2009, more than 300 banks and 250 investment funds worldwide met this Riba definition and ignored interest on loans or deposits, and in 2014, around $2 trillion in assets were sharia compliant.

Both the Qur'an and the Hadith of Muhammad mention riba. Orthodox scholars such as Mohammad Najatuallah Siddiqui and Taqi Usmani believe that Qur'anic verses (2:275-280) define riba as any payment "above principal" on a loan. Others disagree with this definition—such as non-orthodox economists Mohammad Omar Farooq and Muhammad Ahram Khan, and scholar Fazlur Rahman Malik—, and/or emphasize the importance of hadith Farhad Nomani, Fazlur Rahman Malik, and Abdulkader, with Farooq stating that " it is widely accepted that the Qur'an does not define riba."

The Qur'an deals with riba but not all of them mention it. Three times in 2:275, and once in 2:272, 3:130, and 30:39, the word usury is translated. There is a report on the topic of

The first verse to be revealed was by Mekkan.

There are more than one verse of Medina.

Culminating with the words of Srat al-Baqarah:

According to Youssouf Fofana and Taqi Usmani, jurists do not consider that verses 30:39 and 4:161 clearly prohibit Muslims from usury, while the last two (3: 129-130 and 2: 275-280) do. do. Another orthodox scholar, M.N. Siddiqi also believes that 2:275-80 "establishes" that riba is "what is above the principal" and that "it is unfair". According to Fofana, historically (most jurists were in favor of in accordance with the prohibition of riba in these verses and named it riba al-nasia, distinguishing it from riba al-fadl—the exchange of similar goods in different amounts at the same time, mentioned in several narrations.

Some people think that the "riba verses" are ayat al-mujmalat.

These include the second caliph Úmar ibn al-Khattab, according to the jurist Al-Shafi'i Fakhr al-Din al-Razi, and a number of classical jurists, including Ibn Rushd. Other classical Islamic jurists considered the term riba to be "generally speculative", rather than "specific", absolute or unqualified. They restricted the application of riba to "clarification by the Hadith tradition..."". pre-Islamic, is a matter of controversy among classical jurists and interpreters of the Qur'an. Other classical jurists—"such as al-Baji and al-Tawwafi, to name but two"—believed that riba was `amma, a "genera term" meaning "is definitive or free of speculative content", according to Farhad Nomani.

Úmar ibn al-Khattab, also stated that Muhammad died before he could fully explain the riba verse (between 2:275-280), as it is the last revealed verse of the Qur'an according to a hadith reported by Ibn Majah. —However, according to Taqi Usmani, this hadith is not as authentic as that of another in which one of the narrators in the change of transmission was more reliable , one not mentioning riba.

The orthodox translation of riba is argued against by Raqiub.

Taqi Usmani argues that the words "double" and "triplicate" in the verse are not "restrictive" of the usury prohibition, and like some other words in the Qur'an should not be taken literally but are used "for emphasis or explanation". . ​

There was a dispute between two clans. The verse addresses the Banu Thaqif who insisted that they could collect from the Banu Amr ibn al-Mughirah for a loan even though they had signed a peace treaty. According to Fofana, historically, most jurists agreed with riba's ban on these verses. At odds with orthodoxy is author/economist Muhammad Akram Khan who writes that from the verse—"Oh believers, fear God and renounce usury (riba) which is outstanding, if you are believers"—addressing the Banu Thaqif is, according to Khan, a "specific reference" addressing a "historical situation" and "not institutes a law that can make dealings on the riba a state crime."

While orthodox scholars believe that the Quran forbidsury, they also believe that interest or any increase in repayment of a loan can be done. For example, if you want to give credit on a sale and increase the price for the deferred payment, you can do it by charging the same price for the appliance that you would pay in cash.

In Qur'an 2:275, according to Taqi.

the reference to allowing “trade” or “traffic” refers to credit sales such as murabaha, the “forbidden usury” refers to late fees—charging extra when repayment is late—and the “they” refers to to non-Muslims who did not, it is hard to understand why if one was allowed, both were not. Usmani writes:

It is a mistake to believe that every time the price is increased, the transaction falls within the definition of interest, according to the verse. There is an extra charge for deferred payment in a sale on credit.

Regarding the hadiths, M.O. Farooq states that "it is well known and supported by many hadiths that the Prophet had entered into credit purchase transactions (nasi'ah) and also that he paid more than the original amount." <

Although Usmani envisioned the murâbaḥah as a limited part of the Islamic banking industry, it has come to dominate it, often as a hiyal (legalistic deception), to lend cash. There is also general agreement in Islamic finance that finding a solution to dying murâbaḥah accounts remains a challenge.

M.O. Farooq states that it is well known and supported by many hadiths that the Prophet paid more than he originally paid.

Farhad Nomani, Abdulkader Thomas, and others are scholars. Classical scholars believed that the hadith, the set of teachings, deeds, and sayings of the Islamic prophet Muhammad, was necessary.

Farooq states that "it is commonly argued" that riba is "defined by hadith". Thus, according to his argument, it is textual proof of the position that all forms of interest are riba, and thus therefore, it is prohibited by Islamic law which is based on hadith.

There are hadiths offered by Usmani that forbid any increase in the amount charged on the principal of a debt.

According to Farhad Nomani, among the schools of fiqh, "...classical Hanafi, some famous classic Shafi'i for example al-Razi, and Maliki, for example Ibn Rushd, the jurists were of the opinion that the riba in the Qur'an was an ambiguous term (mujmal), the meaning of which was not clear per se, and therefore the ambiguity had to be cleared up by "tradition"—another name for hadith.

Different sources report different types of hadiths.

There are three main types of a hadith, according to Farhad Nomani. That refers to riba.

All obligation of riba will be waiving because God has forbidden you to take it.

Capital is yours to keep. You will not suffer injustice. The Almighty has decided that there will be no riba and that all riba will be rendered useless.

18]

M.A. Khan states that there are three Traditions related to riba, including Riba al-fadl. 19] Another source, Abdulkader Thomas, states that "there are six authentic hadiths that allow us to define riba". And on "usury in hadith", Shariq Nisar of Islamic Global Finance , lists seven hadith generals and six others in Riba al-Nasi'ah.

Several narrators, including Abdul Rahman, say that.

On the other hand, the calligraphy and the lack of clarity of what constitutes riba have been pointed out by the caliph Úmar ibn al-Khattab, who included it among the three concepts that "would have been the dearest thing for me to know in the world". , and that Muhammad would have said "clearly, and the 20th century Islamic scholar, Fazlur Rahman Malik, who summarizes his analysis of the hadith in the riba by saying: "In short, no attempt to define the riba in the light of the hadith has been successful." so successful".

According to Farhad Nomani, it is known that Ibn 'Abas, a companion of Muhammad, "was of the opinion that the only forbidden offering was the pre-Islamic riba". Nomani states that classical jurists all agreed that the The meaning of riba was not "free of speculative content", because there was a difference between:

According to the man, quoting Rida:

There is nothing in the Qur'an or Hadith that forbids the prior fixing of the rate of return, as long as it occurs with the consent of the parties, according to the Mufti of Egypt.

The Qur'an and hadith don't provide clear evidence that interest on loans is usury, and several ancient jurists held positions that disagreed with the general combination of riba with interest. The wording of ayah was noted by some.

Riba an-jahiliya, where the amount owed "doubled and redoubled" each year if not paid, was "undoubtedly" illegal from the Islamic point of view, according to Imam Ahmad ibn Hanbal.

According to Nabil A. Saleh, several companions of Muhammad (Usama ibn Zayd, Abdullah ibn Masud, Urwah ibn Zubayr, Zayd ibn Arqam), including Ibn Abbas, one of the Prophet's main companions and the oldest of Islamic jurists, they also "considered that the only illegal offering is riba al-jahiliyyah".

Classical jurists and most Muslims believe that riba is a "general term" with a broad definition of all interest, while Fazlur Rahman defined riba as "an exorbitant increase by which the sum of principal it is doubled several times, against a fixed extension of the term of payment of the debt”.

Farooq also questions traditionalist and activist orthodoxy, insisting that the hadith commonly cited as defining riba as an interest are not unequivocal, as they must be when used as the basis for laws impacting "life, the honor and property" of people, as a prohibition of all interest.

Farooq gives examples citing a couple of hadiths that state that there is no riba "in hand-to-hand transactions", or "except in nasi'ah which seems to contradict the position orthodox that riba also exists in riba al-fadl, that is, in the "hand-to-hand" exchange of unequal quantities of the same commodity. There is a hadith where two sahabah argue, one is Ubadah b.

Al-Samit-stating that Muhammad forbade riba al-fadl, while another sahabah-Mu'awiyah-contradicts him, saying that he never heard Muhammad forbid such trade, "although we saw him (the Prophet) and lived in the company of him.”

The hadith "except in nasi'ah" also seems to contradict the many hadiths that describe Muhammad buying on credit and paying more (after "waiting") than the original amount. The distinction was sometimes made that he did not additional voluntary payments that are not stipulated in the sale agreement are obligatory, such as Muhammad gave to Jabir bin 'Abdullah when he repaid a loan, or when he repaid a camel loan by giving two back, or again giving a camel of better quality than the original. However, these ahadith are contradicted by the hadith stating that "every loan that attracts a benefit/advantage is an obligation", as well as by a hadith that specifically forbids accepting a gift when extending a loan. ​ And all these ahadith address and warn the lender but say nothing about the borrower, they seem to disagree with the many hadiths that include comments such as "He who receives and who da" the additional payment "is equally guilty".

The scriptures concerning riba cannot be ambiguous because God cannot wage war against a practice, the correct nature of which is unknown to Muslims, argues Taqi Usmani. According to Usmani, only those verse for which "no practical matter depends on their knowledge" can be ambiguous.

There are a number of hadiths that show the seriousness of the sin of committing riba. The Prophet told him to avoid the seven great destructive sins. People are asking, "O Apostle of God!" Which are you? He said: "Associating others in worship together with God, practicing witchcraft, killing life that God has prohibited except for a just cause" (according to Islamic law), devouring Riba (usury), devouring the wealth of an orphan, let the enemy flee from the battlefield at the time of the fight, and accuse chaste women who never think of touching chastity and are good believers.|Sahih Muslim: p.272}}

According to Sunan ibn Majah, the Islamic prophet Muhammad said that the practice of riba is worse than a man committing zina with his own mother.

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