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Banyak orang tidak tahu bahwa dari Sunnah berdiri tegak kaki dan selama jama ah, mereka meninggalkan celah kecil di antara sejauh mana kita wajib mencoba dan mengisi celah dengan cara melebarkan kaki kita lebih jauh. Terpisah Jika garis tidak lurus, apakah kita menyesuaikan diri kita dengan orang yang berada di sebelah kanan kita, atau yang ada di sebelah kiri. Atas nama Allh, Yang Maha Pemurah lagi Maha Penyayang. Semua pujian Terima kasih adalah karena Allh, Tuhan dari al-lameen saya bersaksi bahwa tidak ada yang layak disembah kecuali Allh, dan bahwa Muhammad, sallallhu alayhi wasallam, adalah utusan-Nya. Perlu dicatat bahwa adalah wajib bagi umat Islam untuk meluruskan Barisan mereka dan untuk menutup celah di antara mereka untuk solah Itu dilakukan dengan berdiri bahu-membahu dan kaki-kaki. Hal ini diriwayatkan dari Anas ibn Malik bahwa pada awal solat sall llahu alayhi wasallam Katakan Buat baris Anda lurus karena saya bisa melihat Anda di belakang punggung saya Diceritakan oleh Al-Bukhari, 686 Muslim, 425. Abdallah ibn Umar radial ra hu anhu meriwayatkan bahwa Rasulullah saw llahu alayhi wasallam said. Membuat barisan Anda lurus, berdiri bahu Bahu dan tutup celah, dan jangan melawan tangan saudara laki-laki Anda Jangan tinggalkan celah untuk shaytaan Siapa pun yang menyelesaikan sebuah barisan, Allah akan membalasnya, dan siapa pun yang melanggar sebuah barisan, Allah akan meninggalkannya. Diriwayatkan oleh Abu Dawud, 666 al-Nasa yaitu, 819 Diklasifikasikan sebagai sahih oleh al-Albani di Sahih Abi Dawud, 620.Abu Dawud mengatakan Apa yang dimaksud dengan Jangan menolak tangan saudara laki-laki Anda adalah bahwa seseorang harus mudah bergaul jika dia Saudara laki-laki mendorongnya ke depan atau ke belakang untuk membuat barisan lurus Awn al-Ma bud. It diriwayatkan bahwa Al-Nu bin Ibn Basheer bersuara hu anhu berkata. Rasulullah Sall llahu alayhi wasallam berbalik menghadap orang-orang dan berkata, Luruskan Baris, tiga kali, untuk oleh Allah baik Anda meluruskan baris Anda atau Allah akan menciptakan perpecahan di antara hati Anda Dan saya melihat orang-orang berdiri bahu-membahu, lutut sampai lutut, pergelangan kaki ke pergelangan kaki. Diriwayatkan oleh Abu Dawud, 662 diklasifikasikan sebagai sah h oleh al-Albani di Sahih Abi Dawud, 616. Haruskah seorang pria melihat ke kanan atau ke kiri sehingga meluruskan barisannya. Sunnah adalah agar imam berdiri di depan, di Sejalan dengan di tengah barisan, dan barisan harus dimulai dari belakang imam, bukan dari sisi kanan masjid atau kiri, karena beberapa orang melakukan Melainkan mereka harus memulai dari belakang imam, lalu barisan Harus diselesaikan ke kanan dan kiri, agar mengikuti Sunnah memiliki imam di tengahnya. Berdasarkan hal ini, maka siapa pun yang berada di kanan setengah baris harus melihat ke kiri dan menyelaraskan dirinya dengan siapapun yang Di sebelah kirinya dan siapa pun yang berada di separuh kiri harus melihat ke kanan dan menyesuaikan diri dengan siapapun yang berada di sebelah kanannya. Berkenaan dengan celah di antara kaki, pemuja harus berdiri dengan cara yang moderat, tidak berdiri dengan kakinya bersama-sama Membuat mereka terlalu berjauhan, karena semakin jauh dia membuat mereka, semakin jauh dia Bahu akan dari bahu tetangganya Membuat baris lurus dan kompak dicapai dengan berdiri dari kaki ke kaki dan bahu-ke-bahu. Keselarasan barisan harus dimulai dari tempat imam berdiri. Hihh Bakar Abu Zaid berkata. Salah satu hal baru yang kita lihat beberapa orang lakukan, tanpa bukti di syari ah, adalah bahwa dalam doa mereka mencoba menyesuaikan diri dengan seseorang di sebelah kanan jika mereka berada di sisi kanan barisan, atau untuk menyesuaikan diri. Dengan seseorang di sebelah kiri mereka jika berada di sisi kiri barisan, dan mereka membalikkan kaki mereka ke dalam sehingga pergelangan kaki mereka menyentuh pergelangan kaki orang-orang di sampingnya. Ini adalah sesuatu yang tidak ada dasar dalam syari. Ah dan ini akan sangat ekstrim dalam menerapkan Sunnah Ini salah pada dua hitungan. Keselarasan baris harus dimulai dari tempat imam berdiri. Siapa pun yang berada di sebelah kanan barisan harus menyesuaikan diri dengan melihat mereka yang akan Kirinya yang dekat dengan imam Jadi garis wil Saya diluruskan dan celahnya akan dilapisi Alignment dilakukan dengan menempelkan leher, bahu dan pergelangan kaki, dan dengan melengkapi barisan depan. Tapi cobalah untuk menyebarkan kaki lebar-lebar dan putar kaki ke dalam sehingga pergelangan kaki satu menyentuh satu tetangga. Pergelangan kaki adalah kesalahan yang jelas dan berlebihan, dan sebuah interpretasi baru yang menunjukkan adanya ekstrem dalam mencoba menerapkan Sunnah. Hal ini menyebabkan jengkel dan tidak diresepkan dalam syari ah, dan ini memperlebar kesenjangan antara orang-orang yang berdiri dalam doa. Itu menjadi Ketika orang-orang bersujud, dan ketika mereka berdiri lagi, mereka menjadi terganggu saat mencoba mengisi celah dan memutar kaki mereka untuk membuat pergelangan kaki mereka menyentuh pergelangan kaki tetangga mereka, yang membuat mereka kehilangan apa yang seharusnya mereka lakukan, yaitu membuat Jari kaki mengarah ke arah kiblat. Melakukan itu seperti berkompetisi dengan sesama tetangga dan mencoba menggantikan tempatnya. Semua itu tidak diresepkan di syari ah. Laa jadeed fi Ahkam al-Sol h, 12 13. Melalui Fatwa No 21502 Islam Q A. Atas nama Allh, Yang Maha Pemurah lagi Maha Penyayang. Semua pujian dan ucapan terima kasih adalah karena Allh, Tuhan dari al - lamn Tidak ada yang layak disembah kecuali Allh, dan bahwa Muhammad, Sallallhu alayhi wa sallam, adalah utusan-Nya. Abstrak Tidak ada perbedaan pendapat di kalangan umat Islam bahwa riba jelas dilarang oleh Alquran dan Sunnah. Namun, pertanyaan terus berlanjut. Mengangkat tentang makna dan implikasinya karena dua pengertian di mana istilah riba digunakan riba al-nasi ah dan riba al-fadl Makalah ini adalah usaha untuk mengklarifikasi makna dan implikasi dari kedua istilah ini. Keadilan ekonomi-ekonomi adalah satu Dari tujuan yang disayangi dari semua masyarakat Ada, bagaimanapun, perbedaan pendapat mengenai strategi yang harus digunakan untuk mewujudkan tujuan ini Terlepas dari perbedaan ini, satu unsur yang lazim dalam strategi empat agama utama dunia Hinduisme , Yudaisme, Kristen dan Islam adalah t Dia pelarangan bunga 1 Karena pengikut ketiga agama pertama ini pada umumnya telah beralih dari larangan ini, ada beberapa Muslim yang ingin melakukan hal yang sama dengan mengatakan bahwa apa yang dilarang oleh Islam adalah riba dan bukan kepentingan. Menurut pendapat mereka, bank Bunga bukanlah riba 2 Hal ini menimbulkan pertanyaan apakah minat benar-benar dilarang dalam Islam. Makalah ini mencoba menjawab pertanyaan ini dengan terang alquran, hadits dan fiqh semua ayat al-quran yang terkait dengan riba dan juga contoh yang representatif. Hadis dan fiqh diberikan dalam Lampiran 1, 2 dan 3, Konsensus yang berlaku di kalangan umat Islam sepanjang sejarah telah dan terus berlanjut, riba antara lain, termasuk minat Konsensus ini tercermin dengan jelas dalam keputusan yang bulat dari sebuah angka Dari konferensi internasional para ahli hukum fuqaha yang telah diadakan untuk membahas masalah riba, termasuk Mu tamar al-Fiqh al-Islami yang diadakan di Paris pada tahun 1951 dan di Kairo pada tahun 1965, dan Pertemuan Komite OKI dan Rabitah Fiqh yang diadakan pada tahun 1985 dan 1986 di Kairo dan Makkah, masing-masing Lihat al-Sanhuri, 1953-4, Vol 3, hlm. 241-2 dan Al-Qaradawi, 1994, hlm 129-42 3 Dewan Pakistan Ideologi Islam dengan jelas mencerminkan konsensus ini ketika disimpulkan dalam laporannya pada tahun 1980 tentang penghapusan kepentingan dari ekonomi Pakistan bahwa istilah riba mencakup kepentingan semua manifestasinya terlepas dari apakah pinjaman tersebut berkaitan dengan pinjaman untuk tujuan konsumsi atau untuk tujuan produktif, apakah Pinjaman bersifat pribadi atau bersifat komersial, apakah peminjam adalah pemerintah, perorangan atau pihak yang berkepentingan, dan apakah tingkat bunga rendah atau tinggi Lihat Laporan Dewan, 1980, hal 1 4. Larangan Riba. Larangan riba muncul dalam Al Qur'an dalam empat wahyu yang berbeda-beda. Lampiran 1 Yang pertama dari Al-Rum ini, 30 39, yang diwahyukan di Makkah, menekankan bahwa meskipun bunga kehilangan kekayaan berkat Tuhan, kasih karunia meningkatkannya manifold. detik Al-Nisa, 4 161, yang diwahyukan pada awal periode Madinah dengan keras menghukumnya, sesuai dengan larangannya dalam tulisan suci sebelumnya. Mereka menempatkan orang-orang yang mengambil riba dalam penjajaran dengan orang-orang yang secara tidak benar menggunakan properti orang lain dan mengancam hukuman dengan hukuman yang berat. Dari Allah. Wahyu ketiga Al-Imran, 3 130-2, sekitar tahun kedua atau ketiga setelah Hijrah, memerintahkan umat Islam untuk menjauhkan diri dari riba jika mereka menginginkan kesejahteraan mereka sendiri dalam pengertian Islam yang komprehensif. Wahyu keempat Al-Baqarah, 2 275-81, yang mendekati penyelesaian misi Nabi, sangat mengecam orang-orang yang membawa riba dengan menyatakan bahwa mereka berperang dengan Allah dan Rasul-Nya, menetapkan perbedaan yang jelas antara perdagangan dan riba, dan meminta umat Islam untuk membatalkan semua yang beredar. Riba, menginstruksikan mereka untuk mengambil hanya jumlah pokok, dan untuk melupakan bahkan kasus ini dalam kasus peminjam. Nabi, damai dan rahmat atasnya, juga dikecam dengan kata-kata yang paling tidak ambigu tidak ada Hanya mereka yang mengambil riba tapi juga mereka yang memberi riba dan mereka yang mencatat transaksi atau bertindak sebagai saksi Lampiran 2 Hadits A 1 Dia bahkan menyamakan pengambilan riba untuk melakukan perzinahan tiga puluh enam kali atau bersalah melakukan incest dengan satu Hadis masing-masing A 3 dan A 5. Makna Riba. Setelah mengetahui keputusan keras al-Qur'an dan Sunnah terhadap riba ini, perlu untuk menentukan apa istilah riba yang benar-benar berdiri untuk Riba secara harfiah berarti peningkatan, penambahan, perluasan Atau pertumbuhan 5 Namun, tidak setiap kenaikan atau pertumbuhan yang telah dilarang oleh Islam Di dalam Shari ah, riba secara teknis mengacu pada premi yang harus dibayar oleh peminjam kepada pemberi pinjaman bersamaan dengan jumlah pokok sebagai syarat untuk Pinjaman atau perpanjangan dalam kedewasaannya 6 Dalam pengertian ini, riba memiliki arti dan impor yang sama dengan bunga sesuai dengan konsensus semua fuqaha tanpa kecuali Al-Jaziri, nd, vol 2, p 245 Lihat juga pandangan dari Beberapa juri utama lainnya Ists di Appendix 3 Istilah riba digunakan dalam Shari ah dalam dua pengertian. Yang pertama adalah riba al-nasi ah dan yang kedua adalah riba al-fadl 7. Istilah nasi ah berasal dari akar nasa a yang berarti Menunda, menunda, atau menunggu, dan mengacu pada waktu yang diperbolehkan peminjam untuk melunasi pinjaman dengan imbalan tambahan atau premi. Oleh karena itu riba al-nasi ah setara dengan bunga yang dikenakan pada pinjaman. Dalam pengertian inilah Istilah riba telah digunakan dalam Al Qur'an dalam ayat Al-Baqarah, 2 275, yang menyatakan bahwa Allah telah mengizinkan perdagangan dan alasan bunga riba. Larangan riba al-nasi ah pada dasarnya menyiratkan bahwa penetapan terlebih dahulu dari yang positif Tingkat pengembalian pinjaman sebagai hadiah untuk menunggu tidak diijinkan oleh Shari ah Tidak ada bedanya apakah tingkat pengembaliannya kecil atau besar, atau tetap atau variabel persen dari pokok pinjaman, atau jumlah mutlak yang harus dibayar. Di muka atau pada saat jatuh tempo, atau hadiah atau jasa yang akan diterima sebagai syarat pinjaman T Dia yang dimaksud adalah kemunculan kembali yang telah ditentukan sebelumnya Penting untuk dicatat bahwa, menurut Syariyah, penundaan yang terlibat dalam pelunasan pinjaman tidak dengan sendirinya membenarkan sebuah hadiah positif. Hampir tidak ada ruang untuk memperdebatkan Bahwa pelarangan itu hanya berlaku untuk pinjaman konsumsi dan bukan pinjaman usaha. Hal ini karena peminjaman selama masa Nabi tidak untuk keperluan konsumsi melainkan untuk pembiayaan perdagangan jarak jauh. Oleh karena itu, almarhum Shaikh Abu Zahrah, salah satu yang paling menonjol dan Cendekiawan Islam yang dihormati pada abad ini, dengan tepat menunjukkan hal itu. Sama sekali tidak ada bukti untuk mendukung bahwa riba hari-hari pra-Islam Jahiliyyah sedang dikonsumsi dan bukan pada pinjaman pembangunan Sebenarnya pinjaman yang diajukan oleh seorang ilmuwan penelitian Dalam sejarah adalah pinjaman produksi Keadaan orang-orang Arab, posisi Makkah dan perdagangan Quraisy, semua memberi dukungan pada penegasan bahwa pinjaman tersebut untuk Produksi dan bukan tujuan konsumsi Ab Zahrah, 1970, hlm. 53-4. Bahkan Profesor Abraham Udovitch, mantan Ketua Departemen Studi Timur Dekat di Universitas Princeton, telah mengklarifikasi bahwa Setiap pernyataan bahwa kredit abad pertengahan hanya untuk konsumsi dan bukan untuk Produksi, tidak dapat dipertahankan dengan mengacu pada Udovitch Timur Dekat Timur Tengah, 1970, hal 86. Di sini, ayat Alquran tentang pengabaian kepala sekolah jika terjadi kesulitan peminjam tidak mengacu pada pinjaman konsumsi. Hal ini mengacu pada usaha berbasis minat Pinjaman dimana peminjam mengalami kerugian dan tidak dapat membayar kembali pokok pinjaman, meninggalkan kepentingan sendiri. Seluruh argumen bahwa bunga menyebabkan kesulitan hanya bagi orang yang meminjam untuk kebutuhan konsumsi salah sasaran Adalah kewajiban masyarakat Muslim untuk memenuhi Kebutuhan konsumsi yang buruk dari orang miskin Meminjam konsumsi yang mencolok telah dikecewakan oleh Islam dan sebagian besar pinjaman dalam masyarakat Muslim klasik adalah untuk b Tujuan pengetatan. Hanya dalam konteks inilah seseorang dapat memahami argumen Jahiliyyah bahwa perdagangan itu seperti minat dan perbedaan yang dapat dilihat oleh Al Qur'an antara perdagangan dan kepentingan. Sementara dalam perdagangan, seorang pengusaha memiliki prospek untuk menghasilkan keuntungan. , Dia juga menghadapi risiko menimbulkan kerugian. Berbeda dengan ini, minat ditentukan sebelumnya menjadi positif terlepas dari hasil akhir bisnis, yang mungkin positif atau negatif, tergantung pada faktor-faktor di luar kendali pengusaha Imam Razi. D 313AH 925AC sendiri mengajukan pertanyaan tentang apa yang salah dalam menagih bunga saat peminjam akan menggunakan dana yang dipinjamnya dalam usahanya dan dengan demikian memperoleh keuntungan yang dianggapnya baik untuk menjawab pertanyaan tersebut. Sementara pendapatan tidak pasti, Pembayaran bunga telah ditentukan sebelumnya dan pasti Keuntungan dapat atau mungkin tidak direalisasikan Oleh karena itu tidak dapat dipungkiri bahwa pembayaran sesuatu yang pasti sebagai imbalan atas beberapa Hal yang tidak pasti menimbulkan kerugian Al-Razi, ndp 87. Pada kenyataannya, riba pada dasarnya bertentangan dengan penekanan Islam yang jelas dan tegas mengenai keadilan sosial ekonomi Pemodal yang tidak ingin mengambil risiko hanya berhak atas kepala sekolah dan tidak ada lagi Mereka yang Bersikeras untuk membebankan riba meskipun larangannya dinyatakan oleh Qur an untuk berperang dengan Allah dan Nabi-Nya, damai dan rahmat atasnya. Pada kesempatan Haji, Nabi, damai dan rahmat Allah berada pada Dia, saat mengumumkan penghapusan kepentingan, mengumumkan pengampunan atas akumulasi bunga yang mendukung pamannya Abbas ibn Abd al-Muttalib Lampiran 2 Hadits A 2 Ini adalah bunga pinjaman usaha yang diberikan kepada suku Banu Thaqif Suku ini tidak mengambil pinjaman Dari Abbas dan yang lainnya untuk memenuhi kebutuhan konsumsi tapi untuk memperluas bisnis mereka Abu Zahrah, 1970, hal 54 Ini bukan kasus yang terisolasi namun merupakan bentuk pembiayaan usaha yang lazim di masa itu. Beberapa anggota suku Memiliki keahlian dalam bertransaksi pada dasarnya seperti kemitraan besar, meminjam uang dari anggota suku mereka sendiri atau dari suku-suku lain yang ramah, untuk melakukan perdagangan jarak jauh dalam skala besar, yang sumber daya mereka sendiri tidak mengizinkan Hal ini karena mereka tidak dapat melakukan Terlalu banyak perjalanan bisnis ke luar negeri dari timur ke barat Cara komunikasi yang lambat, medan yang sulit dan iklim yang keras membatasi mereka pada dua perjalanan kafilah sepanjang tahun, satu di musim panas dan satu di musim dingin Al-Quraish, 106 2 Oleh karena itu, mereka mengumpulkan semua Keuangan yang dapat mereka peroleh untuk membeli produk lokal yang dapat diekspor, menjualnya ke luar negeri dan mengembalikan apa yang diperlukan untuk memenuhi seluruh kebutuhan masyarakat mereka akan impor selama periode tertentu Sebagian besar transaksi berbasis minat yang disebutkan dalam tafsiran klasik yang berkaitan dengan Larangan riba adalah pinjaman yang diambil oleh suku-suku satu sama lain, masing-masing suku bertindak seperti perusahaan kemitraan besar 8 Islam menghapus n berbasis minat Atur dari hubungan ini dan menata ulang mereka dengan basis pembagian keuntungan dan kerugian Pemodal mendapatkan bagian yang adil dan pengusaha tidak hancur dalam kondisi buruk, salah satunya adalah kafilah yang berada di jalan raya. Ada, Dengan demikian, sama sekali tidak ada perbedaan pendapat di antara semua mazhab yurisprudensi Muslim bahwa riba al-nasi ah adalah kepentingan dan, haram atau dilarang Al-Jaziri, Vol 2, hal 245 Larangannya sangat ketat, mutlak dan tidak ambigu Al - Jaziri, Vol 2, p 24 Lihat Lampiran 3 Namun, jika pengembalian pokok dapat bersifat positif atau negatif, tergantung pada hasil akhir dari bisnis, yang sebelumnya tidak diketahui, diperbolehkan asalkan dibagi sesuai Dengan prinsip-prinsip keadilan yang ditetapkan dalam ah ah. Sedangkan Islam telah melarang bunga pinjaman dan membiarkan perdagangan, maka hal itu tidak memungkinkan segala sesuatu dalam perdagangan. Hal ini karena ia ingin tidak hanya menghilangkan ketidakadilan yang bersifat intrinsik di institusi Bunga pinjaman serta segala bentuk pertukaran yang tidak jujur dan tidak adil dalam transaksi bisnis, tapi juga menutup pintu belakang ke riba karena, sesuai dengan standar hukum yang sah yang diterima yurisprudensi Islam, apapun yang berfungsi sebagai sarana untuk melakukan pelanggaran hukum juga melanggar hukum. Orang mungkin dieksploitasi atau ditipu dengan beberapa cara yang berbeda, Nabi memperingatkan bahwa seorang Muslim dapat menikmati riba dalam tujuh puluh beberapa cara yang berbeda Lampiran 2 Hadits 5.Ini adalah alasan mengapa Nabi, damai sejahtera dan sejahtera menimpanya, kata Tinggalkan apa yang menciptakan Keraguan dalam pikiran Anda untuk mendukung apa yang tidak menciptakan keraguan Dikutip oleh Ibn Kathir dalam komentarnya tentang ayat Al Baqarah, 2 275 Khalifah Umar dengan demikian diilhami untuk mengatakan Abstain tidak hanya dari riba tapi juga dari ribah Appendix 2 Hadis C 1 Ribah Adalah dari rayb yang secara harfiah berarti keraguan atau kecurigaan dan mengacu pada pendapatan yang memiliki kemiripan riba atau yang menimbulkan keraguan dalam pikiran tentang keabsahannya. Ini mencakup semua pendapatan yang berasal dari ketidakadilan. E, atau eksploitasi, yang lain Dengan demikian, dapat dikatakan secara singkat bahwa apapun yang tidak dapat diterima sebagai tambahan oleh salah satu dari dua pihak yang menjadi mitra dalam transaksi perdagangan adalah riba al-fadl, yang dapat didefinisikan dalam kata-kata Ibn Al - Arabi sebagai semua kelebihan atas apa yang dibenarkan oleh nilai balik Ibn Al-Arabi, 1957, hal 242. Nabi, damai dan rahmat ada padanya, telah mengindikasikan, sebagai contoh, setidaknya ada empat cara untuk terlibat dalam Riba al-fadl Ini tidak semua termasuk tapi, bagaimanapun, membantu kita memahami implikasi riba al-fadl Yang pertama adalah eksploitasi yang mungkin terjadi dalam perdagangan melalui penggunaan sarana yang tidak adil meskipun perdagangan dengan sendirinya memungkinkan Dia Disejajarkan dengan riba bahkan kecurangan dari peserta yang tidak canggih ke pasar ghab al-mustarsil dan kecurangan harga dalam sebuah lelang dengan bantuan agen al-najash Appendix 2, Hadits C 9 dan C 10 Secara analog dapat disimpulkan bahwa tambahan Uang yang diperoleh melalui eksploitasi dan Penipuan masuk dalam lingkup riba al-fadl Cara lain untuk bersalah terlibat dalam riba al-fadl adalah dengan menerima hadiah sebagai imbalan atas rekomendasi untuk mendukung seseorang Lampiran 2 Hadis C 8. Hal ini menyiratkan bahwa kinerja Tindakan yang tampaknya amal dengan maksud menghasilkan uang dengan diam-diam juga dilarang. Alasan di balik ini mungkin rekomendasi semacam motivasi uang semacam itu dapat memberi manfaat bagi orang yang tidak pantas dan, karenanya, secara tidak langsung menghalangi orang lain yang lebih pantas mendapatkannya. Cara ketiga untuk menikmati riba al-fadl adalah melalui transaksi barter karena sulitnya mengukur nilai pertentangan justru dalam transaksi semacam itu. Nabi, damai sejahtera dan rahmat atasnya, karena itu berkecil hati dengan barter dalam ekonomi yang dimonetisasi dan mensyaratkan agar komoditi tersebut Pertukaran berdasarkan barter dijual terhadap uang tunai dan proses persidangan digunakan untuk membeli komoditas yang dibutuhkan Lampiran 2, Hadis C5, C 6 dan C 7. Hal ini mengarah pada Cara termudah untuk menikmati riba al-fadl yang telah mendapat perhatian maksimal dari fuqaha Sejumlah hadits otentik menetapkan bahwa, jika genus komoditas yang sama dipertukarkan satu sama lain, maka jumlah dan berat komoditi yang sama sawa bi Sawa in dan mithlan bi mithlin atau sama untuk sama dan suka sama seperti harus ditukar dengan tangan ke tangan yadan bi yadin Lampiran 2, Hadis C 2, C-4 9 Jika komoditas yang dipertukarkan berbeda, tidak masalah apakah ada Perbedaan berat dan kuantitas, asalkan pertukaran berlangsung dari tangan ke tangan Salah satu implikasi dari persyaratan ini adalah penghapusan backdoor ke riba yang dirujuk dalam fiqh sebagai sadd al-dhari ah. Implikasi lain dari hadits ini, seperti Dipahami oleh fuqaha, adalah pelarangan transaksi futures dalam valuta asing Hal ini karena, jika kurs tetap ditetapkan untuk pertukaran mata uang asing, mungkin ada banyak ketidakadilan jika tingkat suku bunga Dari perubahan bursa, Oleh karena itu, oleh karena itu, Shari mensyaratkan bahwa dalam transaksi berjangka, pertukaran harus dilakukan berdasarkan tingkat bunga yang berlaku pada tanggal penyelesaian. Namun, apakah lindung nilai, yang merupakan salah satu cara untuk mengelola risiko yang terkait dengan fluktuasi nilai tukar , Adalah mungkin dalam batasan-batasan dari Syari ah adalah sebuah pertanyaan yang membutuhkan perhatian dari fuqaha 10.Imlikasi dari Dua Jenis Riba. Riba al-nasi ah dan riba al-fadl, oleh karena itu, pada dasarnya adalah rekan-rekan dari ayat Allah Telah mengizinkan perdagangan dan melarang riba Al Baqarah, 2 275 Sementara riba al-nasi ah berkaitan dengan pinjaman dan dilarang di bagian kedua dari ayat tersebut, riba al-fadl berkaitan dengan perdagangan dan tersirat pada bagian pertama Karena perdagangan diperbolehkan Pada prinsipnya, itu tidak berarti bahwa segala sesuatu diperbolehkan dalam perdagangan Karena ketidakadilan yang ditimbulkan melalui riba juga dapat diabadikan melalui transaksi komoditas dan mata uang, riba al-fadl mengacu pada semua ketidakadilan dan eksploitasi tersebut. Tidak adanya kecurangan, ketidakpastian dan spekulasi Hal ini menuntut pengetahuan yang adil tentang harga yang berlaku dan kualitas barang yang dibeli atau dijual dari pihak pembeli dan penjual. Hal ini mengharuskan penghapusan kecurangan dalam harga atau kualitas, dan dalam tindakan Atau bobot Semua praktik bisnis yang mengarah pada eksploitasi pembeli atau penjual harus dieliminasi secara efektif. Meskipun riba al-nasi ah dapat didefinisikan dalam beberapa kata, riba al-fadl, yang menggabungkan beragam transaksi dan praktik bisnis. , Tidak mudah untuk menentukan Ini adalah apa yang mungkin telah mendorong Umar, Khalifah Kedua, untuk mengatakan bahwa Nabi, damai dan rahmat ada padanya, diambil tanpa menjelaskannya kepada kita Lampiran 2 Hadits C 1 Upaya untuk membenarkan riba al - Nasi ah atau bunga pinjaman atas dasar ucapan Umar ini benar-benar keliru karena reaksi Umar, dengan hati-hati, adalah untuk menyerah tidak hanya riba tapi juga ribah. Memang benar bahwa Nabi hanya menspesifikasikan Beberapa cara untuk memanjakan diri dengan riba al-fadl dan tidak menunjukkan semua cara yang berbeda, seperti yang mungkin diinginkan. Namun, ini tidak perlu dan bahkan tidak memungkinkan. Bentuk ketidakadilan dan eksploitasi dalam perdagangan dan pertukaran mata uang telah berubah selama berabad-abad dan it was not possible for anyone to foresee and specify them all 1400 years ago The Qur an and the Sunnah are there to provide the principles on the basis of which the Ummah can do so This is the ongoing challenge to all Muslims to examine their economic practices continually in the light of Islamic teachings and to eliminate all shades of injustice. This is a more difficult task than eliminating riba al-nasi ah It requires a total commitment and an overall restructuring of the entire economy within the Islamic framework to ensure justice This was , and is, the unique contribution of Islam While riba al-nasi ah was well-known in the Jahiliyyah, the concept of riba al-fadl was introduced by Islam and reflects the stamp of its own unflinching emphasis on socio-economic justice. The principal reason why the Qur an has delivered such a harsh verdict against interest is that Islam wishes to establish an economic system where all forms of exploitation are eliminated, and particularly the injustice perpetuated in the form of the financier being assured of a positive return without doing any work or sharing in the risk, while the entrepreneur, in spite of his management and hard work, is not assured of such a positive return Islam wishes to establish justice between the financier and the entrepreneur. Under these circumstances it is difficult to see how anyone could justify interest in an Islamic society The difficulty to understand the prohibition comes from lack of appreciation of the whole complex of Islamic values, and particularly its uncompromising emphasis on socio-economic justice and equitable distribution of income and wealth Any attempt to treat the prohibition of riba as an isolated religious injunction and not as an integral part of the Islamic socio-economic order with its overall ethos, goals and values is bound to create confusion. Dr Chapra sometime a Research Advisor at the Islamic Research and Training Institute IRTI of the Islamic Development Bank IDB , Jeddah This paper is a somewhat revised and enlarged version of Chapter 2 of his book Chapra, 1985 The views expressed in this paper do not necessarily reflect those of either IRTI or IDB He is grateful to Shaikh Muhammad Rashid for his efficient secretarial assistance in the preparation of this paper The dates of death of different historical personalities given in this paper refer first to the Hijri year and then to the Gregorian year. Appendices Riba in the Qur an, Hadith and Fiqh. Appendix 1 Riba in the Qur an. First Stage Surah al-Rum, verse 39.That which you give as interest to increase the people s wealth increases not with God but that which you give in charity, seeking the goodwill of Allah, multiplies manifold Al-Rum, 30 39.Second Stage Surah al-Nisa, verse 161.And for their taking interest even though it was forbidden for them, and their wrongful appro priation of other peoples property, We have prepared for those among them who reject faith a grievous punishment Al-Nisa , 4 161.Third Stage Surah Al-Imran, verse 130-2.O believers, take not doubled and redoubled interest, and fear God so that you may prosper Fear the fire which has been prepared for those who reject faith, and obey God and the Prophet so that you may receive mercy Al - Imran, 3 130-132.Fourth Stage Surah al-Baqarah, verses 275-281.275 Those who benefit from interest shall be raised like those who have been driven to madness by the touch of the Devil this is because they say Trade is like interest while God has permitted trade and forbidden interest Hence those who have received the admonition from their Lord and desist may have what has already passed, their case being entrusted to God but those who revert shall be the inhabitants of the fire and abide therein forever.276 God deprives interest of all blessing but blesses charity He loves not the ungrateful sinner.277 T hose who believe, perform good deeds, establish prayer and pay the zakat, their reward is with their Lord neither should they have any fear, nor shall they grieve.278 O believers, fear God, and give up the interest that remains outstanding if you are believers.279 If you do not do so, then be sure of being at war with God and His Messenger But, if you repent, you can have your principal Neither should you commit injustice nor should you be subjected to it 280 If the debtor is in difficulty, let him have respite until it is easier, but if you forego out of charity, it is better for you if you realize.281 And fear the Day when you shall be returned to the Lord and every soul shall be paid in full what it has earned and no one shall be wronged. Al-Baqarah, 2 275-81.Appendix 2 Riba in the Hadith.1 From Jabir The Prophet, may peace be on him, cursed the receiver and the payer of interest, the one who records the transaction and the two witnesses to the transaction and said They are all alike in guilt Muslim, Kitab al-Musaqat, Bab la ana akil al-riba wa mu kilahu also in Tirmidzi and Musnad Ahmad.2 Jabir ibn Abdallah, giving a report on the Prophet s Farewell Pilgrimage, said The Prophet, peace and blessings of God be on him, addressed the people and said All of the riba of Jahilliyyah is annulled The first riba that I annul is our riba, that accruing to Abbas ibn Abd al-Muttalib the Prophet s uncle it is being cancelled completely Muslim, Kitab al-Hajj, Bab Hajjat al-Nabi, May peace be on him also in Musnad Ahmad.3 From Abdallah ibn Hanzalah The Prophet, peace be on him, said A dirham of riba which a man receives knowingly is worse than committing adultery thirty-six times Mishkat al-Masabih, Kitab al - Buyu, Bab al-riba, on th e authority of Ahmad and Daraqutni. Baihaqi has also reported the above hadith in Shuab al-Iman with the addition that Hell befits him whose flesh has been nourished by the unlawful ibid.4 From Abu Hurayrah The Prophet, peace be on him, said On the night of Ascension I came upon people whose stomachs were like houses with snakes visible from the outside I asked Gabriel who they were He replied that they were people who had received interest Ibn Majah, Kitab al-Tijarah, Bab al-taghliz fi al-riba also in Musnad Ahmad.5 From Abu Hurayrah The Prophet, peace be on him, said Riba has seventy segments, the least serious being equivalent to a man committing adultery with his own mother Ibn Majah, ibid.6 From Abu Hurayrah The Prophet, peace be on him, said There will certainly come a time for mankind when everyone will take riba and if he does not do so, its dust will reach him Abu Dawud, Kitab al-Buyu, Bab fi ijtinab al-syubhat also in Ibn Majah.7 From Abu Hurayrah The Prophet, peace be on him, said Allah would be justified in not allowing four persons to enter paradise or to taste its blessings he who drinks habitually, he who takes riba, he who eats an orphan s property without right, and he who is undutiful to his parents Mustadrak al - Hakim, Kitab al-Buyu. Abu Hurairah The Prophet said, Avoid the seven great destructive sins The people enquire, O Allah s Apostle What are they He said, To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, according to Islamic law , to eat up Riba usury , to eat up an orphan s wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers Al-Bukhari, Muslim. B Riba al-Nasi ah.1 From Usamah ibn Zayd The Prophet, peace be on him, said There is no riba except in nasi ah waiting Bukhari, Kitab al-Buyu, Bab Bay al-dinar bi al-dinar nasa an also Muslim and Musnad Ahmad There is no riba in hand-to-hand spot transactions Muslim, Kitab al-Musaqat, Bab bay al-ta am mithlan bi mithlin also in Nasa i.2 From Ibn Mas ud The Prophet, peace be on him, said Even when interest is much, it is bound to end up into paltr iness Ibn Majah, Kitab al-Tijarat, Bab al-taghliz fi al-riba also in Musnad Ahmad.3 From Anas ibn Malik The Prophet, peace be on him, said When one of you grants a loan and the borrower offers him a dish, he should not accept it and if the borrower offers a ride on an animal, he should not ride, unless the two of them have been previously accustomed to exchanging such favours mutually Sunan al-Baihaqi, Kitab al-Buyu, Bab Kullu qardin jarra manfa atan fa huwa riban.4 From Anas ibn Malik The Prophet, peace be on him, said If a man extends a loan to someone he should not accept a gift Mishkat, op cit on the authority of Bukhari s Tarikh and Ibn Taimiyyah s al-Muntaqa.5 From Abu Burdah ibn Abi Musa I came to Madinah and met Abdallah ibn Salam who said, You live in a country where riba is rampant hence if anyone owes you something and presents you with a load of hay, or a load of barley, or a rope of straw, do not accept it for it is riba Mishkat, op cit reported on the authority of Bukhari .6 Fadalah ibn Ubayd said that The benefit derived from any loan is one of the different aspects of riba Sunan Al-Bayhaqi, op cit This hadith is mawquf implying that it is not necessarily from the Prophet it could be an explanation provided by Fadalah himself, a companion of the Prophet, peace and blessings of God be on him.1 From Umar Ibn Al-Khattab The last verse to be revealed was on riba and the Prophet, peace be on him, was taken without elaborating it to us so give up not only riba but also ribah whatever raises doubts in the mind about its rightfulness Ibn Majah, op cit.2 From Abu Sa id Al-Khudri The Prophet, peace be on him, said Do not sell gold for gold except when it is like for like, and do not increase one over the other do not sell silver for silver except when it is like for like, and do not increase one over the other and do not sell what is away from among these for what is ready Bukhari, Kitab al-Buyu, Bab bay al-Fiddah bi al-Fiddah also Muslim, Tirmidzi, Nasa i and M usnad Ahmad.3 From Ubadah ibn al-Samit The Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, equal for equal, and hand-to-hand if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand Muslim, Kitab al-Musaqat, Bab al-sarf wa bay al-Dhahabi bi al-waraq naqdan also in Tirmidzi.4 From Abu Sa id al-Khudri The Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, and hand-to-hand Whoever pays more or takes more has indulged in riba The taker and the giver are alike in guilt Muslim, ibid and Musnad Ahmad.5 From Abu Sa id and Abu Hurayrah A man employed by the Prophet, peace be on him, in Khaibar brought for him janibs dates of very fine quality Upon the Prophet s asking him whether all the dates of Khaibar were such, the man replied that this was not the case and added that they exchanged a sa a measure of this kind for two or three of the other kind The Prophet, peace be on him, replied, Do not do so Sell the lower quality dates for dirhams and then use the dirhams to buy janibs When dates are exchanged against dates they should be equal in weight Bukhari, Kitab al-Buyu, Bab idha arada bay tamarin bi tamarin khayrin minhu also Muslim and Nasa i.6 From Abu Sa id Bilal brought to the Prophet, peace be on him, some barni good quality dates whereupon the Prophet asked him where these were from Bilal replied, I had some inferior dates which I exchanged for these two sa s for a sa The Prophet said, Oh no, this is exactly riba Do not do so, but when you wish to buy, sell the inferior dates against something cash and then buy the better dates with the price you receive Muslim, Kitab al-Musaqat, Bab al-ta am mithlan bi mithlin also Musnad Ahmad.7 From Fadalah bin Ubayd al-Ansari On the day of Khaibar he bought a necklace of gold and pearls fo r twelve dinars On separating the two, he found that the gold itself was equal to more than twelve dinars So he mentioned this to the Prophet, peace be on him, who replied, It jewellery must not be sold until the contents have been valued separately Muslim, Kitab al-Musaqat, Bab bay al-qiladah fiha kharaz wa dhahab also in Tirmidzi and Nasa i.8 From Abu Umamah The Prophet, peace be on him, said Whoever makes a recommendation for his brother and accepts a gift offered by him has entered riba through one of its large gates Bulugh al-Maram, Kitab al-Buyu, Bab al-riba, reported on the authority of Ahmad and Abu Dawud.9 From Anas ibn Malik The Prophet, peace be on him, said Deceiving a mustarsal an unknowing entrant into the market is riba Suyuti, al-Jami al-Saghir, under the word ghabn Kanz al Ummal, Kitab al-Buyu, al-Bab al-Thani, al-fasal al-Thani, on the authority of Sunan al-Bayhaqi.10 From Abdallah ibn Abi Awfa The Prophet, peace be on him, said A najish one who serves as an agent to bid up the price in an auction is a cursed taker of riba Cited by Ibn Hajar al-Asqalani in his commentary on al-Bukhari called Fath al-Bari, Kitab al-Buyu, Bab al-najash also in Suyuti, al - Jami al-Saghir, under the word al-najish and Kanz al-Ummal, op cit both on the authority of Tabarani s al-Kabir. Appendix 3 Riba in Fiqh.1 Abd al-Rahman al-Jaziri s Al-Fiqh Ala al-Madhahib al-Arba ah. This book is a compendium on the juristic opinions of the four predominant schools of Muslim jurisprudence It is held in high esteem and considered to be an authority on the subject Given below are some relevant excerpts from this book on the subject of riba. Definition and classification. Riba is one of those unsound fasid transactions which have been severely prohibited nahyan mughallazan It literally means increase However, in fiqh terminology, riba means an increase in one of two homogenous equivalents being exchanged without this increase being accompanied by a return It is classified into two categor ies. The Shafi iyyah divide riba into three categories First, riba al-fadl which includes riba on loans, as the lender extending a loan of twenty guineas on the condition that he will receive in return an advantage, like the borrower purchasing a commodity from the lender, or marrying the lender s daughter, or receiving a monetary benefit as discussed under void transactions al-bay al-fasid second, riba al-nasi ah as mentioned and third, hand-to-hand riba which means selling two homogenous commodities like wheat, without reciprocal ossession on spot. First, riba al-nasi ah where the specified increase is in return for postponement of, or waiting for, the payment for example, buying an irdab a specific measure of wheat in winter against an irdab and a half of wheat to be paid in summer As the half irdab which has been added to the price was not accompanied by an equivalent value in the commodity sold and was merely in return for the waiting, it is called riba al-Nasi ah. The second category i s riba al-fadl, which means that the increase mentioned is irrespective of the postponement and is not offset by something in return This happens when an irdab of wheat is exchanged hand to hand for an irdab and a kilah another measure of the same quality of wheat, the buyer and the seller both taking reciprocal possession or when ten carats of gold produce are exchanged for twelve carats of similar gold produce. There is no difference among Muslim jurists about the prohibition of riba al-Nasi ah It is indisputably one of the major sins This is established by the Book of God, the Sunnah of His Prophet, and the consensus of the Ummah The Qur an says Al-Baqarah, 2 275-9.This is the Book of God which has prohibited riba vehemently and has reprimanded the taker so severely that it makes those, who believe in their Lord and dread His punishment, tremble with fear Can any reprimand be harsher than God equating the takers of riba with those who have risen in revolt against Him and are at war w ith Him and His Prophet What will be the state of that feeble human being who fights with the Almighty and Overpowering God, Whom nothing on earth or in the Heaven can frustrate There is no doubt that by resorting to riba such a person has adopted the course of self-destruction and deprivation. The obvious meaning of riba to be understood from the noble verse of the Qur an is the riba known by the Arabs in the Jahiliyyah period as explained by the commentators of the Qur an More than one of them has mentioned that when a loan extended by an Arab matured, he would ask the borrower for the return of the principal or for an increase in return for the postponement This is also the increase that is known to us This increase was either in quantity, like postponing the return of a camel now for two in the future, or in age, like postponing the return of a camel of age one year against a camel of age two or three years in the future Similarly, the Arabs were familiar with situations where a len der would advance money for a period and take a specified amount of riba every month If the borrower was unable to repay the principal when the loan matured he would be allowed an extension in the time of repayment rescheduling with the continuation of the riba he has been receiving from the borrower This is the riba which is prevalent now and charged by banks and other institutions in our countries God has prohibited it for Muslims. The noble verses have decisively prohibited riba al-Nasi ah which involves, what is generally understood in our times, as the giving of a principal amount on loan for a given period against the payment of interest in percentage terms on a monthly or annual basis Some people try to justify this kind of riba in spite of its conflict with Islam It is far removed from Islam and is in discord with its basic philosophy in form as well as meaning Some of them claim that what is prohibited is the charging of riba many times the principal amount as stated by the Qur an O believers Charge not doubled and redoubled interest, and fear God so that you may prosper 3 130 This claim is however absolutely wrong because the objective of the verse is to express repulsion against interest. Riba al-Fadl Its legal position. Riba al-Fadl is prohibited according to the four schools of jurisprudence But some of the Prophet s companions, among them Sayyid Abdallah ibn Abbas may God be pleased with him , allowed it Nevertheless, it is reported that he recanted his opinion afterwards and talked about its prohibition Riba al-Fadl does not have substantial effect on transactions because of the rarity of its occurrence it is not the objective of people to buy or sell one thing in exchange for the same thing unless there is something extra from which each one of the parties may benefit Notwithstanding this, it has been prohibited because it might lead to the defrauding or deception of less sophisticated persons For example, a shrewd trader may claim that the irdab of a s pecific brand of wheat is equivalent to three irdabs of the other kind because of the excellence of its quality, or this unique piece of gold ornament is equivalent in value to twice its weight in gold in such transactions there undoubtedly is defrauding of people and harm to them. The authority for the prohibition of riba al-fadl lies in what the Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, equal for equal, and hand-to-hand if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand. This hadith indicates that it is neither proper to sell these homogenous commodities against themselves with addition nor is it proper to delay the reciprocal taking of possession Hence it is not proper to sell a gold guinea against a gold guinea and ten qurush, neither on a hand-to-hand, nor on a deferred, basis, just as it is not right to sell a gold bar weighi ng ten carats against a gold bar weighing twelve carats Similar is the case with wheat and barley and other items mentioned in the hadith And if such is the case, then does riba enter into every commodity or is it confined to just the commodities mentioned in the hadith, namely, gold, silver, wheat, barley, dates and salt There is no difference of opinion among the four schools of jurisprudence that analogically riba enters other commodities not mentioned in the hadith If there is any difference it is in the analogy illah used to arrive at the conclusion that the addition riba al-fadl is prohibited for all commodities wherever the analogy holds Only the Zahiriyyah a juristic school which was opposed to analogical reasoning confined riba al-fadl to only the commodities specified in the hadith Al-Jaziri, 5th ed n d vol 2, pp 245-8.Even though the above excerpt is sufficient to convey the views of the four schools of jurisprudence, the reader may wish to go through the following sample of opinions from prominent Qur an commentators and or jurists of the various schools, particularly the Ja fari school, which is not covered in the above quoted book It may be seen that there is hardly any difference of opinion on the subject except in presentation and in certain minor details.2 Fakhr al-Din al-Razi Qur an commentator and philosopher d 606 1209.Riba is of two kinds Riba al-nasi ah and riba al-fadl Riba al-nasi ah is what was well known and conventional among the Arabs in Jahiliyyah They used to give loans on the condition that every month they will receive a stipulated amount with the whole principal remaining outstanding Then, when the loan matured and the borrower was unable to clear his obligation, the amount was raised and the period was extended This is the riba that was practiced in the Jahiliyyah. Riba al-Naqd al-fadl is, however, the selling of one maund a unit of weight of wheat, or anything similar to it, against two maunds Al-Razi, n d vol 7, p 85.3 Abu Bakr al - Jassas Qur an commentator and Hanafi jurist d 370 945.The literary meaning of riba is increase but in the Shari ah it has acquired a connotation that its literal meaning does not convey The Prophet, peace and blessing be on him, termed the increase, which is a condition for waiting, as riba as is evident from the hadith narrated by Usamah bin Zayd in which the Prophet said Riba is in waiting Hence God abolished the riba which was being practiced at that time He also invalidated some other trade transactions and called them riba Accordingly, the Qur anic verse God has prohibited riba covers all transactions to which the connotation applies in the Shari ah even though the indulgence of the Arabs in riba, as mentioned above, related to loans in dirhams and dinars for a specified period with the increase as a condition The term riba hence signifies different meanings One is the riba prevalent in Jahiliyyah the second is the disparity or differential tafadul in the volume or weight of a com modity in spot transactions and the third is postponing al-Nasa this implies that it is not permitted to sell a commodity against future delivery of the same volume, weight or other measure of the given commodity Al-Jassas, 1347 AH, vol 1, pp 551-52.4 Muhammad ibn Abdallah ibn al-Arabi Qur an commentator and Maliki jurist d 543 1148.Riba literally means increase, and in the Qur anic verse Al-Baqarah, 2 275 it stands for every increase not justified by the return Ibn Arabi, 1957, p 242 It may be clarified here that the waiting involved in a loan is not considered by the jurists to be a return justifying the increase interest on the principal amount.5 Ibn Qayyim al-Jawziyya d 751 1350.Riba is of two kinds Jali and Khafi The Jali has been prohibited because of the great harm it carries and the Khafi has been prohibited because it is an instrument for the Jali Hence prohibition of the former is deliberate while that of the latter is precautionary The Jali is riba al-Nasi ah and this is w hat was engaged in during the Jahiliyyah, like allowing the postponement of repayment of principal against an increase, and every time there was a postponement, there was an increase However, riba al-fadl has been prohibited to close the access to riba al-Nasi ah Ibn Al - Qayyim,1968, vol 2, pp 154 -55.6 Shah Waliyullah al-Dihlawi. Remember that riba is of two kinds One is primary haqiqi The actual translation of haqiqi should be real This has, however, been avoided because of the possible confusion with real interest which technically means nominal interest adjusted for price inflation The other is subject to it Primary riba is only on loans The other riba is called riba al-fadl and is akin to primary riba Waliyullah, 1953, vol 2 pp 474-75.7 Ibn Qudamah al-Miqdasi Hanbali jurist. Riba is of two kinds riba al-fadl and riba al-Nasi ah The prohibition of Riba al-fadl involves the exchange of one commodity against itself and covers all commodities which are exchanged by volume or by weight r egardless of whether the quantity exchanged is small, like one date for two dates or one grain for two grains p 64 Riba al-Nasi ah is involved in the exchange of two commodities one of which is not the price p 73 Ibn Qudamah al-Miqdasi, Al-Muqni ,1973,vol 2, p 64-77.8 Hasan ibn al-Mutahhar Ja fari jurist. Riba literally means increase and, technically, it refers to the increase in the exchange of two commodities, one against its own kind Riba is of two kinds Riba al-fadl and Riba al-Nasi ah and the jurists are agreed on their prohibition Ibn al-Mutahar, Tadhkirah al-Fuqaha, 1955, vol 7, p 84 a.1 For the Judaic and Christian views on interest see Johns, et al n d , and Noonan 1957 for the Hindu view, see Bokare, 1993, p 168 and for the Islamic view, see Chapra, 1985, pp 55-66, and Siddiqi, 2004, pp 35-64.2 Sir Sayyid Ahmad Khan 1817-98 was perhaps the first to argue that interest was not riba See hisTafhim al-Qur an 1880-95 Part 1, p 306, referred to by Baljon, 1964, p 45 M Ma uf al-Daw alibialso argued the same at the Mu tamar al-Fiqh al-Islami in Paris in 1951 See al-Sanhuri, 1953-4, Vol 3, pp 227-49 For a somewhat revised version of this paper, see al-Dawalibi, 1988 Some of the others who followed suit are Phulwarwi, 1959 Fazlur Rahman, 1964 Shah, 1967 Katouzian, 1979 M Ali Khan, 1992, and Saeed, 1995.3 See also Abdel Hamid al-Ghazali, 1990 and 1994, pp 35-60, for verdicts about riba given from 1900-89.4 The Federal Shari ah Court in Pakistan also declared in its judgment that riba includes both usury and interest as known in English terminology , 1992, p 62 For a detailed discussion of the term riba, see the Federal Shari ah Court Judgment on Interest Riba , 1992, pp 31-109 and Chapra 1985, pp 55-66 and 235-46.5 See the word riba in Ibn Manzur s Lisan al - Arab, 1968, vol 14, pp 304-7 al-Zabidi s Taj al - Arus, 1306, vol 10, pp 142-3 and Raghib al-Isfahani s al-Mufradat, 1961, pp 186-7 The same meaning is also unanimously indicated in all classical Qur an commentari es.6 Ibn Manzur specifies that what is prohibited is the extra amount, benefit or advantage received on any loan 1968, p 304 See also the commentary on verse 2 275 in Tafsir al-Kabir of Fakhruddin al-Razi Appendix 1 3 2 , Ahkam al-Qur an of Abu Bakr al-Jassas Appendix 1 3 3 , and Ahkam al-Qur an of Ibn al - Arabi Appendix 1 3 4 See also items 4, 5, 6, 7 and 8 of Appendix 3.7 Riba al-nasi ah is also called riba al-duyum riba on loans , riba al-mubashir direct riba , or riba aljali obvious riba , while riba al-fadl is also called riba al-buyu riba in trade , riba ghayr al-mubashir indirect riba , or riba al - khafi hidden riba.8 For an excellent factual presentation on the subject with numerous solid references from primary sources, see Mufti Muhammad Shafi Mas alah-e-Sud Urdu , 1374 AH, pp also Abu Zahrah, pp 54-55.9 For further discussion of these hadiths, see Chapra, 1985, pp 58-61.10 For some further detail on this, see Chapra and Khan, 2000, pp 80-83.11 Several types of sales have bee n prohibited in the Shari ah with the objective of safeguarding the right of both buyers and sellers Examples are najash rigging and collusion , ghabn al-mustarsil cheating of an unsophisticated entrant into the market , bayal-hadir li al-badi and talaqqi al-rukban both implying monopsonistic or monopolistic collusion or exploitation to lower or raise prices beyond what is justified by market conditions , gharar, muhaqalah, munabadhah, mulamasah and muzabanah sales involving uncertainty and speculation or gambling See, for example, Al-Jaziri, Vol 2, pp 273-8 and 283-91.Abu Zahrah, M 1970 , Buhuth fi al-Riba Kuwait Dar al-Buhuth al-Islamiyyah. Baljon, J M S Jr 1964 , The Reforms and Religious Ideas of Sir Sayyid Ahmad Khan Lahore Sh, Muhammad Ashraf, 3rd ed see also his article on Ahmad Khan in The Encyclopedia of Islam, Vol 1, pp 287-8.Bokare, G M 1993 Hindu-Economics Eternal Economic Order New Delhi Janaki Prakashan. Chapra, M Umer 1985 , Towards a just Monetary System, Leicester, U K T he Islamic Foundation. Chapra, M Umer, and Tariqullah Khan, Regulation and Supervision of Islamic Banks, Occasional Paper No 3 Jeddah IRTI IDB, 2000.Council of Islamic Ideology Pakistan 1980 , Elimination of Interest from the Economy Islamabad Government of Pakistan. Dawalibi, M Ma ruf al - 1988 , Da wah li Takyif al-Masarif al-Tijariyyah al - Hadirah Ala Ahkam al-Mudharabah wa al-Qirad fi al-Shari ah al-Islamiyyah Al - Dirasat al-Islamiyyah Islamabad , October-December. Federal Shariat Court Pakistan 1992 , Federal Shari ah Court Judgment on Interest Lahore P L D Publishers. Ghazali, Abdel Hamid al - 1990 Al-Arbah wa al-Fawa id al-Masrafiyyah bayn al-Tahlil al-Iqtisadi wa al-Hukm al-Shar i Cairo Markaz al-Iqtisad al-Islami. 1994 , Profit versus Bank Interest in Economic Analysis and Islamic Law Jeddah IRTI IDB. Ibn Arabi, Abi Bakr Muhammad d 543 1148 1957 , Ahkam al-Qur an, Cairo Al-Mathba ah al-Bahiyah al-Misriyyah. Ibn al-Mutahhar, Hasan 1955 , Tadhkirah al-Fuqaha Najaf Mathba ah al-Najaf. Ibn Kathir, Abu al-Fida Isma il d 744 1373 n d , Tafsir al-Qur an al-Karim Cairo Isa al-Babi al-Halabi. Ibn Manzur, Muhammad ibn Mukarram d 711 1311 1968 , Lisan al - Arab Beirut Dar Sadir li al-Taba ah wa al-Nashar. Ibn Qayyim al-Jawziyyah d 751 1350 , 1968 A lam al-Muwaqqi in Cairo Maktabah al-Kulliyyat al-Azhariyyah. Isfahani, Raghib al - d 502 1108 1961 , al-Mufradat fi Gharib al-Qur an Cairo Mustafa al-Babi al-Halabi. Jassas, Abi Bakr Ahmad ibn Ali al - d 370 945 , 1957 , Ahkam al-Qur an Cairo Isa al-Babi al-Halabi. Jaziri, Abd al-Rahman, al - n d , Al-Fiqh ala al-Madhahib al-Arba ah Cairo Al-Maktabah al-Tijariyyah al-Kubra, 5th Ed. Johns, C H W, John Dow, W H Bennett and J Abelson n d , On the Babylonian, Christian, Hebrew a nd Jewish views respectively on Usury , Encyclopedia of Religion and Ethics New York Charles Scribner s Sons , vol 12, pp 548-58.Katouzian, Homa 1979 , Riba and Interest in an Islamic Political Economy in Peoples Mediterranean, March, pp 97-109.Khan, M Ali 1992 , his review of the book edited Mohsin Khan and Abbas. Mirakhor 1987 Theoretical Studies in Islamic Banking and Finance Houston, Texas The Institute of Research Islamic Studies , in The Journal of King Abdul Aziz University Islamic Economics, pp 51-79.Miqdasi, Ibn Qudamah al - d 620 1223 1973 1973 , Al-Muqni Qatar Matabi Qatar al-Wataniyyah. Noonan, John T Jr 1957 , The Scholastic Analysis of Usury Cambridge, MA Harvard University Press. Phulwarwi, M Ja afar Shah 1967 , Commercial Interest ki Fiqhi Haythiyat Urdu , Lahore Idrah Thaqafat-e-Islami. Qaradawi, Yusuf al, 1994 Fawa id al-Bunuk Hiyat al-Riba al-Muharram Cairo Dar al-Sahwah. Qurtubi, Muhammad ibn Ahmad al-, d 463 1070 1967 , Al-Jami li Ahkam al-Qur an, popularly known as Tafs ir al-Qurtubi, Cairo Dar al-Kitab al - Arabi li al-Taba ah wa al-Nashar. Rahman, Fazlur 1964 , Riba and Interest , Islamic Studies, March, pp 1-43.Razi, Fakhruddin al - d 606 1209 n d , Tafsir al-Kabir Tehran Dar al-Kutub al - Ilmiyyah, 2nd ed. Sanhuri, Andl al - 1953-54 , Razzaq al, Masadir al-Haqq fi al-Fiqh al-Islami Beirut Dar Ihya al-Turath al - Arabi. Saeed, Abdullah 1995 , The Moral Context of the Prohibition of Riba in Islam Revisited , The American Journal of Islamic Social Sciences, Winter 1995, pp 496- 517.Shafi, Mufti Muhammad 1955 , Mas ala-e-Sud Urdu Karachi Idarah al-Ma arif. Shah, Syed Yaqub 1967 , Chand Ma ashi Masa il awr Islam Urdu , Lahore Idarah Thaqafat-e-Islami. Siddiqi, M Nejatullah 2004 , Riba, Bank Interest and the Rationale of its Prohibition Jeddah IRTI IDB. Udovitch, Abraham 1970 , Partnership and Profit in Medieval Islam Princeton, NJ Princeton University Press. Waliyullah, Shah 1953 , Hujjatullah al-Balighah, Lahore Qawmi Kutub Khana, tr Mawlana Abdul Rahim. Zabidi, M uhammad Murtada al - 1205 1791 1306AH , Taj al-Arus Cairo Al - Mathba ah al-Khayriyyah. Straightening the Rows during Solh. Many people do not know that it is from the Sunnah to stand feet to feet and so during a jama ah, they leave a small gap in between To what extent are we obliged to try and fill the gap by spreading our feet further apart If the line is not straight, do we align ourselves to the person on our right, or the one on the left. In the name of Allh, the Most Gracious, the Most Merciful. All the praise and thanks is due to Allh, the Lord of al - lameen I testify that there is none worthy of worship except Allh, and that Muhammad, sallallhu alayhi wasallam, is His Messenger. It should be noted that is an obligatory for the Muslims to straighten their row and to close the gaps between them for the solah That is done by standing shoulder-to-shoulder and foot-to-foot. It was narrated from Anas ibn Malik radiyall hu anhu that at the beginning of solat the sall llahu alayhi wasallam said Make your rows straight for I can see you behind my back Narrated by Al-Bukhari, 686 Muslim, 425. Abdallah ibn Umar radiyall hu anhu narrated that the Messenger of Allah sall llahu alayhi wasallam said. Make your rows straight, stand shoulder to shoulder and close the gaps, and do not resist your brothers hands Do not leave any gaps for the shaytaan Whoever completes a row, Allah will reward him, and whoever breaks a row, Allah will forsake him. Narrated by Abu Dawud, 666 al-Nasa ie, 819 Classified as sahih by al-Albani in Sahih Abi Dawud, 620.Abu Dawud said What is meant by Do not resist your brothers hands is that a man should be easy-going if his brother pushes him forwards or backwards to make the row straight Awn al-Ma bud. It was narrated that Al-Nu man Ibn Basheer radiyall hu anhu said. The Messenger of Allah Sall llahu alayhi wasallam turned to face the people and said, Straighten your rows, three times, for by Allah either you straighten your rows or Allah will create division among your hearts And I saw men standing shoulder to shoulder, knee to knee, ankle to ankle. Narrated by Abu Dawud, 662 classified as sah h by al-Albani in Sahih Abi Dawud, 616.Should a man look to his right or his left so to straighten the row. The Sunnah is for the imam to stand in the front, in line with in the middle of the row, and then the rows should start from behind the imam, not from the right hand side of the mosque or the left, as some people do Rather they should start from behind the imam, and then the row should be completed to both the right and the left, so as to follow the Sunnah of having the imam in the middle. Based on this, then whoever is in the right half of the row should look to his left and align himself with whoever is on his left and whoever is in the left half should look to his right and align himself with whoever is on his right. With regard to the gaps between the feet, the worshipper should stand in a moderate fashion, neither standing with his feet together nor making them too far apart, because the further apart he makes them, the further his shoulders will be from his neighbour s shoulders Making the rows straight and compact is achieved by standing foot-to-foot and shoulder-to-shoulder. The alignment of the row should begin from where the imam is standing. Shaikh Bakar Abu Zaid said. One of the new things that we see some people doing, with no evidence in syari ah, is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row, or to align themselves with a person on their left if they are on the left hand side of the row, and they turn their feet inward so that their ankles are touching the ankles of the people next to them. This is something for which there is no basis in syari ah and it is going to the extreme in implementing the Sunnah This is wrong on two counts. The alignment of the row should begin from where the imam is standing Whoever is on the right of the row should align himself by looking at those who are to his left i e closer to the imam Thus the line wil l be straightened and the gaps will be filled Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows. But to try to spread the legs wide and turn the feet inward so that one s ankles touch one s neighbours ankles is an obvious mistake and an exaggeration, and a new interpretation which is indicative of going to extremes in trying to apply the Sunnah It causes annoyance and is not prescribed in syari ah, and it widens the gaps between people standing in prayer. That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps and turning their feet to make their ankles touch their neighbours ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the qiblah. Doing that is like competing with one s neighbour and trying to take his place All of that is not prescribed in syari ah. Laa jadeed fi Ahkam al-Sol h, 12 13. Via Fatwa No 21502 Islam Q A. In the name of Allh, the Most Gracious, the Most Merciful. All the praise and Thanks are due to Allh, the Lord of al - lamn There is none worthy of worship except Allh, and that Muhammad, Sallallhu alayhi wa sallam, is His Messenger. Abstract There is no difference of opinion among Muslims that riba is clearly prohibited by both the Qur an and the Sunnah However, questions continue to be raised about its meaning and implications because of the two senses in which the term riba is used riba al-nasi ah and riba al-fadl This paper is an attempt to clarify the meaning and implications of both these terms. Socio-economic justice is one of the cherished goals of all societies There is, however, a difference of opinion on the strategy that should be used to realize this goal In spite of this difference, one element which is common in the strategy of four of the world s major religions Hinduism, Judaism, Christianity and Islam is t he prohibition of interest 1 Since the followers of the first three of these religions have in general moved away from this prohibition, there are some Muslims who wish to do the same by arguing that what Islam has prohibited is riba and not interest In their opinion bank interest is not riba 2 This raises the question of whether interest is really prohibited in Islam. This paper tries to answer this question in the light of the Qur an, hadith and fiqh All the Qur anic verses related to riba as well as a representative sample of hadiths and fiqh are given in Appendices 1, 2 and 3, respectively The consensus prevailing among Muslims throughout history has been, and continues to be, that riba among other things, includes interest This consensus is clearly reflected in the unanimous verdict of a number of international conferences of fuqaha jurists which have been held to discuss the question of riba, including the Mu tamar al-Fiqh al-Islami held in Paris in 1951 and in Cairo in 1965, and the OIC and Rabitah Fiqh Committee meetings held in 1985 and 1986 in Cairo and Makkah, respectively See al-Sanhuri, 1953-4, Vol 3, pp 241-2 and Al-Qaradawi, 1994, pp 129-42 3 The Pakistan Council of Islamic Ideology clearly reflected this consensus when it concluded in its 1980 report on the elimination of interest from the Pakistan economy that. The term riba encompasses interest in all its manifestations irrespective of whether it relates to loans for consumption purposes or for productive purposes, whether the loans are of a personal nature or of a commercial type, whether the borrower is a government, a private individual or a concern, and whether the rate of interest is low or high See the Council s Report, 1980, p 1 4.The Prohibition of Riba. The prohibition of riba appears in the Qur an in four different revelations Appendix 1 The first of these Al-Rum, 30 39 , revealed in Makkah, emphasized that while interest deprived wealth of God s blessings, charity raised it manifold. The sec ond Al-Nisa , 4 161 , revealed in the early Madinah period severely condemned it, in line with its prohibition in the previous scriptures It placed those who took riba in juxtaposition with those who wrongfully appropriated other people s property and threatened both with severe punishment from Allah. The third revelation Al - Imran, 3 130-2 , around the second or third year after Hijrah, enjoined Muslims to keep away from riba if they desired their own welfare in the comprehensive Islamic sense. The fourth revelation Al-Baqarah, 2 275-81 , close to the completion of the Prophet s mission, severely censured those who take riba by declaring them to be at war with God and His Messenger, established a clear distinction between trade and riba, and required Muslims to annul all outstanding riba, instructing them to take only the principal amount, and to forego even this in case of the borrowers hardship. The Prophet, peace and blessings be on him, also condemned in the most unambiguous words no t only those who take riba but also those who give riba and those who record the transaction or act as witnesses to it Appendix 2 Hadith A 1 He even equated the taking of riba to committing adultery thirty-six times or being guilty of incest with one s own mother Hadiths A 3 and A 5.The meaning of Riba. After knowing this severe verdict of the Qur an and the Sunnah against riba, it is necessary to determine what the term riba really stands for Riba literally means increase, addition, expansion or growth 5 It is, however, not every increase or growth which has been prohibited by Islam In the Shari ah, riba technically refers to the premium that must be paid by the borrower to the lender along with the principal amount as a condition for the loan or for an extension in its maturity 6 In this sense, riba has the same meaning and import as interest in accordance with the consensus of all the fuqaha without any exception Al-Jaziri, n d, vol 2, p 245 See also the views of some other major jur ists in Appendix 3 The term riba is, however, used in the Shari ah in two senses The first is riba al-nasi ah and the second is riba al-fadl 7.The term nasi ah comes from the root nasa a which means to postpone, defer, or wait, and refers to the time that is allowed to the borrower to repay the loan in return for the addition or the premium Hence riba al-nasi ah is equivalent to the interest charged on loans It is in this sense that the term riba has been used in the Qur an in verse of Al-Baqarah, 2 275, which states that Allah has allowed trade and forbidden riba interest. The prohibition of riba al-nasi ah essentially implies that the fixing in advance of a positive rate of return on a loan as a reward for waiting is not permitted by the Shari ah It makes no difference whether the rate of return is small or big, or a fixed or variable per cent of the principal, or an absolute amount to be paid in advance or on maturity, or a gift or service to be received as a condition for the loan T he point in question is the predetermined positiveness of the return It is important to note that, according to the Shari ah, the waiting involved in the repayment of a loan does not by itself justify a positive reward. There is hardly any room even for arguing that the prohibition applies only to consumption loans and not to business loans This is because the borrowing during the Prophet s times was not for consumption purposes but rather mainly for financing long distance trade Accordingly, the late Shaikh Abu Zahrah, one of the most prominent and respected Islamic scholars of this century, has rightly pointed out that. There is absolutely no evidence to support that the riba of al - Jahiliyyah pre-Islamic days was on consumption and not on development loans In fact the loans for which a research scholar finds support in history are production loans The circumstances of the Arabs, the position of Makkah and the trade of Quraish, all lend support to the assertion that the loans were for production and not consumption purposes Ab Zahrah, 1970, pp 53-4.Even Professor Abraham Udovitch, Ex-Chairman of the Department of Near Eastern Studies at the Princeton University, has clarified that Any assertion that medieval credit was for consumption only and not for production, is just untenable with reference to the medieval Near East Udovitch, 1970, p 86.Hence, the Quranic verse about remitting the principal in the event of the borrower s hardship does not refer to consumption loans It refers essentially to interest-based business loans where the borrower had encountered losses and was unable to repay even the principal, leave alone the interest. The whole argument that interest causes hardship only for the one who borrows for consumption needs is misfounded It is the obligation of the Muslim society to meet the dire consumption needs of the poor Borrowing for conspicuous consumption has been discouraged by Islam and most of the borrowing in the classical Muslim society was for b usiness purposes. It is only in this context that one may be able to understand the argument of the Jahiliyyah that trade is like interest and the distinction that the Qur an draws between trade and interest While in trade an entrepreneur has the prospect of making a profit, he also faces the risk of incurring a loss In contrast with this, interest is predetermined to be positive irrespective of the ultimate outcome of business, which may be positive or negative depending to a great extent on factors beyond the control of the entrepreneur Imam Razi d 313AH 925AC himself posed the question of what was wrong in charging interest when the borrower was going to employ the funds so borrowed in his business and thereby earn a profit His well-considered reply to the question was While the earning of profit is uncertain, the payment of interest is predetermined and certain The profit may or may not be realized Hence there can be no doubt that the payment of something definite in return for some thing uncertain inflicts harm Al-Razi, n d p 87.Accordingly, riba is essentially in conflict with the clear and unequivocal Islamic emphasis on socio-economic justice Financiers who do not wish to take the risk are entitled to only the principal and no more Those who insist on charging riba in spite of its prohibition are declared by the Qur an to be at war with Allah and His Prophet, peace and blessings be on him. On the occasion of his Farewell Pilgrimage, the Prophet, peace and blessings of Allah be on him, while declaring the abolition of interest, announced the remission of interest accumulated in favour of his uncle Abbas ibn Abd al-Muttalib Appendix 2 Hadith A 2 This was interest on business loans extended to the Banu Thaqif tribe This tribe had not taken the loan from Abbas and others for fulfilling consumption needs but for expanding their business Abu Zahrah, 1970, p 54 This was not an isolated case but a prevalent form of business financing in those days Several tribe members having skill in trading acted essentially like large partnerships, borrowing finance from members of their own tribe or from other friendly tribes, to carry long-distance trade on a large-scale, which their own resources would not permit This is because they could not undertake too many business trips abroad from east to west The slow means of communication, the difficult terrain and the harsh climate confined them to mainly two caravan trips during the year, one in summer and one in winter Al-Quraish, 106 2 Accordingly they collected all the finance they could muster to purchase the exportable local produce, sell it abroad and bring back what was necessary to satisfy the entire needs of their society for imports during a specific period Most of the interest-based transactions mentioned in the classical commentaries in relation to the prohibition of riba are loans taken by tribes from each other, each tribe acting like a large partnership company 8 Islam abolished the interest-based n ature of these relationships and reorganized them on a profit-and-loss sharing basis The financier got a just share and the entrepreneur did not get crushed under adverse conditions, one of which was the caravan being way-laid on the way. There is, thus, absolutely no difference of opinion among all schools of Muslim jurisprudence that riba al-nasi ah stands for interest and, is haram or prohibited Al - Jaziri, Vol 2, p 245 The nature of the prohibition is strict, absolute and unambiguous Al-Jaziri, Vol 2, p 24 See Appendix 3 However, if the return on principal can be either positive or negative, depending on the final outcome of the business, which is not known in advance, it is allowed provided that it is shared in accordance with the principles of justice laid down in the Shari ah. While Islam has prohibited interest on loans and allowed trade, it has not allowed everything in trade This is because it wishes to not merely eliminate the injustice that is intrinsic in the institution of interest on loans as well as all forms of dishonest and unjust exchanges in business transactions, but also close the backdoor to riba because, according to the unanimously accepted legal maxims of Islamic jurisprudence, anything that serves as a means to the unlawful is also unlawful Since people may be exploited or cheated in several different ways, the Prophet warned that a Muslim could indulge in riba in seventy several different ways Appendix 2 Hadith 5.This is the reason why the Prophet, peace and blessings be on him, said Leave what creates doubt in your mind in favour of what does not create doubt Cited by Ibn Kathir in his commentary on verse of Al-Baqarah, 2 275 Caliph Umar was thus inspired to say Abstain not only from riba but also from ribah Appendix 2 Hadith C 1 Ribah is from rayb which literally means doubt or suspicion and refers to income which has the semblance of riba or which raises doubts in the mind about its rightfulness It covers all income derived from injustic e to, or exploitation of, others Thus, it may be said in brief that anything that is unjustifiably received as extra by one of the two counterparties to a trade transaction is riba al-fadl, which may be defined in the words of Ibn Al-Arabi as all excess over what is justified by the counter-value Ibn Al-Arabi, 1957, p 242.The Prophet, peace and blessings be on him, has indicated, by way of example, at least four different ways of indulging in riba al-fadl These are not all inclusive but, nevertheless, help us understand the implications of riba al-fadl The first of these is the exploitation that may take place in trade through the use of unfair means even though trade is by itself allowed He equated with riba even the cheating of an unsophisticated entrant into the market ghabn al-mustarsil and the rigging of prices in an auction with the help of an agent al - najash Appendix 2, Hadiths C 9 and C 10 Analogically one may conclude that the extra money earned through such exploitation and deception falls within the ambit of riba al-fadl Another way of being guilty of indulging in riba al-fadl is by accepting a reward in return for making a recommendation in favour of a person Appendix 2 Hadith C 8.This implies that the performance of an apparently charitable act with the intention of making money surreptitiously is also prohibited The rationale behind this may be that such a money-motivated recommendation might give benefit to a person who does not deserve and, thereby, indirectly deprive others who are more deserving. A third way of indulging in riba al-fadl is through barter transactions because of the difficulty of measuring the counter-values precisely in such transactions The Prophet, peace and blessings be on him, therefore discouraged barter in a monetized economy and required that the commodity to be exchanged on the basis of barter be sold against cash and the proceedings used to buy the needed commodity Appendix 2, Hadiths C 5, C 6 and C 7.This leads to the fou rth way of indulging in riba al-fadl which has received the maximum attention of the fuqaha A number of authentic hadiths stipulate that, if the same genus of commodities is exchanged against each other, then the same quantity and weight of the commodities sawa an bi sawa in and mithlan bi mithlin or equal for equal and like for like should be exchanged hand-to-hand yadan bi yadin Appendix 2, Hadiths C 2, C-4 9 If the commodities exchanged are different, it does not matter if there is difference in weight and quantity, provided that the exchange takes place hand to hand One of the implications of this requirement is the elimination of the backdoor to riba which is referred to in fiqh as sadd al-dhari ah. Another implication of these hadiths, as understood by the fuqaha, is the prohibition of futures transactions in foreign exchange This is because, if the rate of exchange is fixed in advance for a futures exchange in currencies, there may be a great deal of injustice if the market rate of exchange changes The Shari ah, therefore, requires that in a futures transaction the exchange must take place on the basis of the rate prevailing on the date of settlement However, whether hedging, which is one way of managing the risks involved in exchange rate fluctuations, is possible within the constraints of the Shari ah is a question which needs the attention of the fuqaha 10.Implications of the Two Types of Riba. Riba al-nasi ah and riba al-fadl are, thus, essentially counterparts of the verse Allah has allowed trade and prohibited riba Al-Baqarah, 2 275 While riba al-nasi ah relates to loans and is prohibited in the second part of the verse, riba al-fadl relates to trade and is implied in the first part Because trade is allowed in principle, it does not mean that everything is allowed in trade Since the injustice inflicted through riba may also be perpetuated through transactions in commodities and currencies, riba al-fadl refers to all such injustices or exploitations It req uires absence of rigging, uncertainty and speculation It demands a fair knowledge of the prevailing prices and the quality of goods being purchased or sold on the part of both the buyer and the seller It necessitates the elimination of cheating in prices or quality, and in measures or weights All business practices which lead to the exploitation of the buyer or the seller must be effectively eliminated 11.While riba al-nasi ah can be defined in a few words, riba al-fadl, interspersing a vast array of business transactions and practices, is not so easy to specify This is what may have prompted Umar, the Second Caliph, to say The Prophet, peace and blessings be on him, was taken without elaborating it to us Appendix 2 Hadith C 1 The attempt to justify riba al-nasi ah or the interest on loans on the basis of this saying of Umar is absolutely fallacious because the reaction of Umar, by way of caution, was to give up not only riba but also ribah. It is true that the Prophet specified only a few ways of indulging in riba al-fadl and did not indicate all the different ways, as one may have desired However, this was not necessary and not even feasible Forms of injustice and exploitation in trade and exchange of currencies have changed over the centuries and it was not possible for anyone to foresee and specify them all 1400 years ago The Qur an and the Sunnah are there to provide the principles on the basis of which the Ummah can do so This is the ongoing challenge to all Muslims to examine their economic practices continually in the light of Islamic teachings and to eliminate all shades of injustice. This is a more difficult task than eliminating riba al-nasi ah It requires a total commitment and an overall restructuring of the entire economy within the Islamic framework to ensure justice This was, and is, the unique contribution of Islam While riba al-nasi ah was well-known in the Jahiliyyah, the concept of riba al-fadl was introduced by Islam and reflects the stamp of its own unflinching emphasis on socio-economic justice. The principal reason why the Qur an has delivered such a harsh verdict against interest is that Islam wishes to establish an economic system where all forms of exploitation are eliminated, and particularly the injustice perpetuated in the form of the financier being assured of a positive return without doing any work or sharing in the risk, while the entrepreneur, in spite of his management and hard work, is not assured of such a positive return Islam wishes to establish justice between the financier and the entrepreneur. Under these circumstances it is difficult to see how anyone could justify interest in an Islamic society The difficulty to understand the prohibition comes from lack of appreciation of the whole complex of Islamic values, and particularly its uncompromising emphasis on socio-economic justice and equitable distribution of income and wealth Any attempt to treat the prohibition of riba as an isolated religious injunction and not as an integral part of the Islamic socio-economic order with its overall ethos, goals and values is bound to create confusion. Dr Chapra sometime a Research Advisor at the Islamic Research and Training Institute IRTI of the Islamic Development Bank IDB , Jeddah This paper is a somewhat revised and enlarged version of Chapter 2 of his book Chapra, 1985 The views expressed in this paper do not necessarily reflect those of either IRTI or IDB He is grateful to Shaikh Muhammad Rashid for his efficient secretarial assistance in the preparation of this paper The dates of death of different historical personalities given in this paper refer first to the Hijri year and then to the Gregorian year. Appendices Riba in the Qur an, Hadith and Fiqh. Appendix 1 Riba in the Qur an. First Stage Surah al-Rum, verse 39.That which you give as interest to increase the people s wealth increases not with God but that which you give in charity, seeking the goodwill of Allah, multiplies manifold Al-Rum, 30 39.Second Stage Surah al-Nisa, verse 161.And for their taking interest even though it was forbidden for them, and their wrongful appro priation of other peoples property, We have prepared for those among them who reject faith a grievous punishment Al-Nisa , 4 161.Third Stage Surah Al-Imran, verse 130-2.O believers, take not doubled and redoubled interest, and fear God so that you may prosper Fear the fire which has been prepared for those who reject faith, and obey God and the Prophet so that you may receive mercy Al - Imran, 3 130-132.Fourth Stage Surah al-Baqarah, verses 275-281.275 Those who benefit from interest shall be raised like those who have been driven to madness by the touch of the Devil this is because they say Trade is like interest while God has permitted trade and forbidden interest Hence those who have received the admonition from their Lord and desist may have what has already passed, their case being entrusted to God but those who revert shall be the inhabitants of the fire and abide therein forever.276 God deprives interest of all blessing but blesses charity He loves not the ungrateful sinner.277 T hose who believe, perform good deeds, establish prayer and pay the zakat, their reward is with their Lord neither should they have any fear, nor shall they grieve.278 O believers, fear God, and give up the interest that remains outstanding if you are believers.279 If you do not do so, then be sure of being at war with God and His Messenger But, if you repent, you can have your principal Neither should you commit injustice nor should you be subjected to it 280 If the debtor is in difficulty, let him have respite until it is easier, but if you forego out of charity, it is better for you if you realize.281 And fear the Day when you shall be returned to the Lord and every soul shall be paid in full what it has earned and no one shall be wronged. Al-Baqarah, 2 275-81.Appendix 2 Riba in the Hadith.1 From Jabir The Prophet, may peace be on him, cursed the receiver and the payer of interest, the one who records the transaction and the two witnesses to the transaction and said They are all alike in guilt Muslim, Kitab al-Musaqat, Bab la ana akil al-riba wa mu kilahu also in Tirmidzi and Musnad Ahmad.2 Jabir ibn Abdallah, giving a report on the Prophet s Farewell Pilgrimage, said The Prophet, peace and blessings of God be on him, addressed the people and said All of the riba of Jahilliyyah is annulled The first riba that I annul is our riba, that accruing to Abbas ibn Abd al-Muttalib the Prophet s uncle it is being cancelled completely Muslim, Kitab al-Hajj, Bab Hajjat al-Nabi, May peace be on him also in Musnad Ahmad.3 From Abdallah ibn Hanzalah The Prophet, peace be on him, said A dirham of riba which a man receives knowingly is worse than committing adultery thirty-six times Mishkat al-Masabih, Kitab al - Buyu, Bab al-riba, on th e authority of Ahmad and Daraqutni. Baihaqi has also reported the above hadith in Shuab al-Iman with the addition that Hell befits him whose flesh has been nourished by the unlawful ibid.4 From Abu Hurayrah The Prophet, peace be on him, said On the night of Ascension I came upon people whose stomachs were like houses with snakes visible from the outside I asked Gabriel who they were He replied that they were people who had received interest Ibn Majah, Kitab al-Tijarah, Bab al-taghliz fi al-riba also in Musnad Ahmad.5 From Abu Hurayrah The Prophet, peace be on him, said Riba has seventy segments, the least serious being equivalent to a man committing adultery with his own mother Ibn Majah, ibid.6 From Abu Hurayrah The Prophet, peace be on him, said There will certainly come a time for mankind when everyone will take riba and if he does not do so, its dust will reach him Abu Dawud, Kitab al-Buyu, Bab fi ijtinab al-syubhat also in Ibn Majah.7 From Abu Hurayrah The Prophet, peace be on him, said Allah would be justified in not allowing four persons to enter paradise or to taste its blessings he who drinks habitually, he who takes riba, he who eats an orphan s property without right, and he who is undutiful to his parents Mustadrak al - Hakim, Kitab al-Buyu. Abu Hurairah The Prophet said, Avoid the seven great destructive sins The people enquire, O Allah s Apostle What are they He said, To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, according to Islamic law , to eat up Riba usury , to eat up an orphan s wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers Al-Bukhari, Muslim. B Riba al-Nasi ah.1 From Usamah ibn Zayd The Prophet, peace be on him, said There is no riba except in nasi ah waiting Bukhari, Kitab al-Buyu, Bab Bay al-dinar bi al-dinar nasa an also Muslim and Musnad Ahmad There is no riba in hand-to-hand spot transactions Muslim, Kitab al-Musaqat, Bab bay al-ta am mithlan bi mithlin also in Nasa i.2 From Ibn Mas ud The Prophet, peace be on him, said Even when interest is much, it is bound to end up into paltr iness Ibn Majah, Kitab al-Tijarat, Bab al-taghliz fi al-riba also in Musnad Ahmad.3 From Anas ibn Malik The Prophet, peace be on him, said When one of you grants a loan and the borrower offers him a dish, he should not accept it and if the borrower offers a ride on an animal, he should not ride, unless the two of them have been previously accustomed to exchanging such favours mutually Sunan al-Baihaqi, Kitab al-Buyu, Bab Kullu qardin jarra manfa atan fa huwa riban.4 From Anas ibn Malik The Prophet, peace be on him, said If a man extends a loan to someone he should not accept a gift Mishkat, op cit on the authority of Bukhari s Tarikh and Ibn Taimiyyah s al-Muntaqa.5 From Abu Burdah ibn Abi Musa I came to Madinah and met Abdallah ibn Salam who said, You live in a country where riba is rampant hence if anyone owes you something and presents you with a load of hay, or a load of barley, or a rope of straw, do not accept it for it is riba Mishkat, op cit reported on the authority of Bukhari .6 Fadalah ibn Ubayd said that The benefit derived from any loan is one of the different aspects of riba Sunan Al-Bayhaqi, op cit This hadith is mawquf implying that it is not necessarily from the Prophet it could be an explanation provided by Fadalah himself, a companion of the Prophet, peace and blessings of God be on him.1 From Umar Ibn Al-Khattab The last verse to be revealed was on riba and the Prophet, peace be on him, was taken without elaborating it to us so give up not only riba but also ribah whatever raises doubts in the mind about its rightfulness Ibn Majah, op cit.2 From Abu Sa id Al-Khudri The Prophet, peace be on him, said Do not sell gold for gold except when it is like for like, and do not increase one over the other do not sell silver for silver except when it is like for like, and do not increase one over the other and do not sell what is away from among these for what is ready Bukhari, Kitab al-Buyu, Bab bay al-Fiddah bi al-Fiddah also Muslim, Tirmidzi, Nasa i and M usnad Ahmad.3 From Ubadah ibn al-Samit The Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, equal for equal, and hand-to-hand if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand Muslim, Kitab al-Musaqat, Bab al-sarf wa bay al-Dhahabi bi al-waraq naqdan also in Tirmidzi.4 From Abu Sa id al-Khudri The Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, and hand-to-hand Whoever pays more or takes more has indulged in riba The taker and the giver are alike in guilt Muslim, ibid and Musnad Ahmad.5 From Abu Sa id and Abu Hurayrah A man employed by the Prophet, peace be on him, in Khaibar brought for him janibs dates of very fine quality Upon the Prophet s asking him whether all the dates of Khaibar were such, the man replied that this was not the case and added that they exchanged a sa a measure of this kind for two or three of the other kind The Prophet, peace be on him, replied, Do not do so Sell the lower quality dates for dirhams and then use the dirhams to buy janibs When dates are exchanged against dates they should be equal in weight Bukhari, Kitab al-Buyu, Bab idha arada bay tamarin bi tamarin khayrin minhu also Muslim and Nasa i.6 From Abu Sa id Bilal brought to the Prophet, peace be on him, some barni good quality dates whereupon the Prophet asked him where these were from Bilal replied, I had some inferior dates which I exchanged for these two sa s for a sa The Prophet said, Oh no, this is exactly riba Do not do so, but when you wish to buy, sell the inferior dates against something cash and then buy the better dates with the price you receive Muslim, Kitab al-Musaqat, Bab al-ta am mithlan bi mithlin also Musnad Ahmad.7 From Fadalah bin Ubayd al-Ansari On the day of Khaibar he bought a necklace of gold and pearls fo r twelve dinars On separating the two, he found that the gold itself was equal to more than twelve dinars So he mentioned this to the Prophet, peace be on him, who replied, It jewellery must not be sold until the contents have been valued separately Muslim, Kitab al-Musaqat, Bab bay al-qiladah fiha kharaz wa dhahab also in Tirmidzi and Nasa i.8 From Abu Umamah The Prophet, peace be on him, said Whoever makes a recommendation for his brother and accepts a gift offered by him has entered riba through one of its large gates Bulugh al-Maram, Kitab al-Buyu, Bab al-riba, reported on the authority of Ahmad and Abu Dawud.9 From Anas ibn Malik The Prophet, peace be on him, said Deceiving a mustarsal an unknowing entrant into the market is riba Suyuti, al-Jami al-Saghir, under the word ghabn Kanz al Ummal, Kitab al-Buyu, al-Bab al-Thani, al-fasal al-Thani, on the authority of Sunan al-Bayhaqi.10 From Abdallah ibn Abi Awfa The Prophet, peace be on him, said A najish one who serves as an agent to bid up the price in an auction is a cursed taker of riba Cited by Ibn Hajar al-Asqalani in his commentary on al-Bukhari called Fath al-Bari, Kitab al-Buyu, Bab al-najash also in Suyuti, al - Jami al-Saghir, under the word al-najish and Kanz al-Ummal, op cit both on the authority of Tabarani s al-Kabir. Appendix 3 Riba in Fiqh.1 Abd al-Rahman al-Jaziri s Al-Fiqh Ala al-Madhahib al-Arba ah. This book is a compendium on the juristic opinions of the four predominant schools of Muslim jurisprudence It is held in high esteem and considered to be an authority on the subject Given below are some relevant excerpts from this book on the subject of riba. Definition and classification. Riba is one of those unsound fasid transactions which have been severely prohibited nahyan mughallazan It literally means increase However, in fiqh terminology, riba means an increase in one of two homogenous equivalents being exchanged without this increase being accompanied by a return It is classified into two categor ies. The Shafi iyyah divide riba into three categories First, riba al-fadl which includes riba on loans, as the lender extending a loan of twenty guineas on the condition that he will receive in return an advantage, like the borrower purchasing a commodity from the lender, or marrying the lender s daughter, or receiving a monetary benefit as discussed under void transactions al-bay al-fasid second, riba al-nasi ah as mentioned and third, hand-to-hand riba which means selling two homogenous commodities like wheat, without reciprocal ossession on spot. First, riba al-nasi ah where the specified increase is in return for postponement of, or waiting for, the payment for example, buying an irdab a specific measure of wheat in winter against an irdab and a half of wheat to be paid in summer As the half irdab which has been added to the price was not accompanied by an equivalent value in the commodity sold and was merely in return for the waiting, it is called riba al-Nasi ah. The second category i s riba al-fadl, which means that the increase mentioned is irrespective of the postponement and is not offset by something in return This happens when an irdab of wheat is exchanged hand to hand for an irdab and a kilah another measure of the same quality of wheat, the buyer and the seller both taking reciprocal possession or when ten carats of gold produce are exchanged for twelve carats of similar gold produce. There is no difference among Muslim jurists about the prohibition of riba al-Nasi ah It is indisputably one of the major sins This is established by the Book of God, the Sunnah of His Prophet, and the consensus of the Ummah The Qur an says Al-Baqarah, 2 275-9.This is the Book of God which has prohibited riba vehemently and has reprimanded the taker so severely that it makes those, who believe in their Lord and dread His punishment, tremble with fear Can any reprimand be harsher than God equating the takers of riba with those who have risen in revolt against Him and are at war w ith Him and His Prophet What will be the state of that feeble human being who fights with the Almighty and Overpowering God, Whom nothing on earth or in the Heaven can frustrate There is no doubt that by resorting to riba such a person has adopted the course of self-destruction and deprivation. The obvious meaning of riba to be understood from the noble verse of the Qur an is the riba known by the Arabs in the Jahiliyyah period as explained by the commentators of the Qur an More than one of them has mentioned that when a loan extended by an Arab matured, he would ask the borrower for the return of the principal or for an increase in return for the postponement This is also the increase that is known to us This increase was either in quantity, like postponing the return of a camel now for two in the future, or in age, like postponing the return of a camel of age one year against a camel of age two or three years in the future Similarly, the Arabs were familiar with situations where a len der would advance money for a period and take a specified amount of riba every month If the borrower was unable to repay the principal when the loan matured he would be allowed an extension in the time of repayment rescheduling with the continuation of the riba he has been receiving from the borrower This is the riba which is prevalent now and charged by banks and other institutions in our countries God has prohibited it for Muslims. The noble verses have decisively prohibited riba al-Nasi ah which involves, what is generally understood in our times, as the giving of a principal amount on loan for a given period against the payment of interest in percentage terms on a monthly or annual basis Some people try to justify this kind of riba in spite of its conflict with Islam It is far removed from Islam and is in discord with its basic philosophy in form as well as meaning Some of them claim that what is prohibited is the charging of riba many times the principal amount as stated by the Qur an O believers Charge not doubled and redoubled interest, and fear God so that you may prosper 3 130 This claim is however absolutely wrong because the objective of the verse is to express repulsion against interest. Riba al-Fadl Its legal position. Riba al-Fadl is prohibited according to the four schools of jurisprudence But some of the Prophet s companions, among them Sayyid Abdallah ibn Abbas may God be pleased with him , allowed it Nevertheless, it is reported that he recanted his opinion afterwards and talked about its prohibition Riba al-Fadl does not have substantial effect on transactions because of the rarity of its occurrence it is not the objective of people to buy or sell one thing in exchange for the same thing unless there is something extra from which each one of the parties may benefit Notwithstanding this, it has been prohibited because it might lead to the defrauding or deception of less sophisticated persons For example, a shrewd trader may claim that the irdab of a s pecific brand of wheat is equivalent to three irdabs of the other kind because of the excellence of its quality, or this unique piece of gold ornament is equivalent in value to twice its weight in gold in such transactions there undoubtedly is defrauding of people and harm to them. The authority for the prohibition of riba al-fadl lies in what the Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, equal for equal, and hand-to-hand if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand. This hadith indicates that it is neither proper to sell these homogenous commodities against themselves with addition nor is it proper to delay the reciprocal taking of possession Hence it is not proper to sell a gold guinea against a gold guinea and ten qurush, neither on a hand-to-hand, nor on a deferred, basis, just as it is not right to sell a gold bar weighi ng ten carats against a gold bar weighing twelve carats Similar is the case with wheat and barley and other items mentioned in the hadith And if such is the case, then does riba enter into every commodity or is it confined to just the commodities mentioned in the hadith, namely, gold, silver, wheat, barley, dates and salt There is no difference of opinion among the four schools of jurisprudence that analogically riba enters other commodities not mentioned in the hadith If there is any difference it is in the analogy illah used to arrive at the conclusion that the addition riba al-fadl is prohibited for all commodities wherever the analogy holds Only the Zahiriyyah a juristic school which was opposed to analogical reasoning confined riba al-fadl to only the commodities specified in the hadith Al-Jaziri, 5th ed n d vol 2, pp 245-8.Even though the above excerpt is sufficient to convey the views of the four schools of jurisprudence, the reader may wish to go through the following sample of opinions from prominent Qur an commentators and or jurists of the various schools, particularly the Ja fari school, which is not covered in the above quoted book It may be seen that there is hardly any difference of opinion on the subject except in presentation and in certain minor details.2 Fakhr al-Din al-Razi Qur an commentator and philosopher d 606 1209.Riba is of two kinds Riba al-nasi ah and riba al-fadl Riba al-nasi ah is what was well known and conventional among the Arabs in Jahiliyyah They used to give loans on the condition that every month they will receive a stipulated amount with the whole principal remaining outstanding Then, when the loan matured and the borrower was unable to clear his obligation, the amount was raised and the period was extended This is the riba that was practiced in the Jahiliyyah. Riba al-Naqd al-fadl is, however, the selling of one maund a unit of weight of wheat, or anything similar to it, against two maunds Al-Razi, n d vol 7, p 85.3 Abu Bakr al - Jassas Qur an commentator and Hanafi jurist d 370 945.The literary meaning of riba is increase but in the Shari ah it has acquired a connotation that its literal meaning does not convey The Prophet, peace and blessing be on him, termed the increase, which is a condition for waiting, as riba as is evident from the hadith narrated by Usamah bin Zayd in which the Prophet said Riba is in waiting Hence God abolished the riba which was being practiced at that time He also invalidated some other trade transactions and called them riba Accordingly, the Qur anic verse God has prohibited riba covers all transactions to which the connotation applies in the Shari ah even though the indulgence of the Arabs in riba, as mentioned above, related to loans in dirhams and dinars for a specified period with the increase as a condition The term riba hence signifies different meanings One is the riba prevalent in Jahiliyyah the second is the disparity or differential tafadul in the volume or weight of a com modity in spot transactions and the third is postponing al-Nasa this implies that it is not permitted to sell a commodity against future delivery of the same volume, weight or other measure of the given commodity Al-Jassas, 1347 AH, vol 1, pp 551-52.4 Muhammad ibn Abdallah ibn al-Arabi Qur an commentator and Maliki jurist d 543 1148.Riba literally means increase, and in the Qur anic verse Al-Baqarah, 2 275 it stands for every increase not justified by the return Ibn Arabi, 1957, p 242 It may be clarified here that the waiting involved in a loan is not considered by the jurists to be a return justifying the increase interest on the principal amount.5 Ibn Qayyim al-Jawziyya d 751 1350.Riba is of two kinds Jali and Khafi The Jali has been prohibited because of the great harm it carries and the Khafi has been prohibited because it is an instrument for the Jali Hence prohibition of the former is deliberate while that of the latter is precautionary The Jali is riba al-Nasi ah and this is w hat was engaged in during the Jahiliyyah, like allowing the postponement of repayment of principal against an increase, and every time there was a postponement, there was an increase However, riba al-fadl has been prohibited to close the access to riba al-Nasi ah Ibn Al - Qayyim,1968, vol 2, pp 154 -55.6 Shah Waliyullah al-Dihlawi. Remember that riba is of two kinds One is primary haqiqi The actual translation of haqiqi should be real This has, however, been avoided because of the possible confusion with real interest which technically means nominal interest adjusted for price inflation The other is subject to it Primary riba is only on loans The other riba is called riba al-fadl and is akin to primary riba Waliyullah, 1953, vol 2 pp 474-75.7 Ibn Qudamah al-Miqdasi Hanbali jurist. Riba is of two kinds riba al-fadl and riba al-Nasi ah The prohibition of Riba al-fadl involves the exchange of one commodity against itself and covers all commodities which are exchanged by volume or by weight r egardless of whether the quantity exchanged is small, like one date for two dates or one grain for two grains p 64 Riba al-Nasi ah is involved in the exchange of two commodities one of which is not the price p 73 Ibn Qudamah al-Miqdasi, Al-Muqni ,1973,vol 2, p 64-77.8 Hasan ibn al-Mutahhar Ja fari jurist. Riba literally means increase and, technically, it refers to the increase in the exchange of two commodities, one against its own kind Riba is of two kinds Riba al-fadl and Riba al-Nasi ah and the jurists are agreed on their prohibition Ibn al-Mutahar, Tadhkirah al-Fuqaha, 1955, vol 7, p 84 a.1 For the Judaic and Christian views on interest see Johns, et al n d , and Noonan 1957 for the Hindu view, see Bokare, 1993, p 168 and for the Islamic view, see Chapra, 1985, pp 55-66, and Siddiqi, 2004, pp 35-64.2 Sir Sayyid Ahmad Khan 1817-98 was perhaps the first to argue that interest was not riba See hisTafhim al-Qur an 1880-95 Part 1, p 306, referred to by Baljon, 1964, p 45 M Ma uf al-Daw alibialso argued the same at the Mu tamar al-Fiqh al-Islami in Paris in 1951 See al-Sanhuri, 1953-4, Vol 3, pp 227-49 For a somewhat revised version of this paper, see al-Dawalibi, 1988 Some of the others who followed suit are Phulwarwi, 1959 Fazlur Rahman, 1964 Shah, 1967 Katouzian, 1979 M Ali Khan, 1992, and Saeed, 1995.3 See also Abdel Hamid al-Ghazali, 1990 and 1994, pp 35-60, for verdicts about riba given from 1900-89.4 The Federal Shari ah Court in Pakistan also declared in its judgment that riba includes both usury and interest as known in English terminology , 1992, p 62 For a detailed discussion of the term riba, see the Federal Shari ah Court Judgment on Interest Riba , 1992, pp 31-109 and Chapra 1985, pp 55-66 and 235-46.5 See the word riba in Ibn Manzur s Lisan al - Arab, 1968, vol 14, pp 304-7 al-Zabidi s Taj al - Arus, 1306, vol 10, pp 142-3 and Raghib al-Isfahani s al-Mufradat, 1961, pp 186-7 The same meaning is also unanimously indicated in all classical Qur an commentari es.6 Ibn Manzur specifies that what is prohibited is the extra amount, benefit or advantage received on any loan 1968, p 304 See also the commentary on verse 2 275 in Tafsir al-Kabir of Fakhruddin al-Razi Appendix 1 3 2 , Ahkam al-Qur an of Abu Bakr al-Jassas Appendix 1 3 3 , and Ahkam al-Qur an of Ibn al - Arabi Appendix 1 3 4 See also items 4, 5, 6, 7 and 8 of Appendix 3.7 Riba al-nasi ah is also called riba al-duyum riba on loans , riba al-mubashir direct riba , or riba aljali obvious riba , while riba al-fadl is also called riba al-buyu riba in trade , riba ghayr al-mubashir indirect riba , or riba al - khafi hidden riba.8 For an excellent factual presentation on the subject with numerous solid references from primary sources, see Mufti Muhammad Shafi Mas alah-e-Sud Urdu , 1374 AH, pp also Abu Zahrah, pp 54-55.9 For further discussion of these hadiths, see Chapra, 1985, pp 58-61.10 For some further detail on this, see Chapra and Khan, 2000, pp 80-83.11 Several types of sales have bee n prohibited in the Shari ah with the objective of safeguarding the right of both buyers and sellers Examples are najash rigging and collusion , ghabn al-mustarsil cheating of an unsophisticated entrant into the market , bayal-hadir li al-badi and talaqqi al-rukban both implying monopsonistic or monopolistic collusion or exploitation to lower or raise prices beyond what is justified by market conditions , gharar, muhaqalah, munabadhah, mulamasah and muzabanah sales involving uncertainty and speculation or gambling See, for example, Al-Jaziri, Vol 2, pp 273-8 and 283-91.Abu Zahrah, M 1970 , Buhuth fi al-Riba Kuwait Dar al-Buhuth al-Islamiyyah. Baljon, J M S Jr 1964 , The Reforms and Religious Ideas of Sir Sayyid Ahmad Khan Lahore Sh, Muhammad Ashraf, 3rd ed see also his article on Ahmad Khan in The Encyclopedia of Islam, Vol 1, pp 287-8.Bokare, G M 1993 Hindu-Economics Eternal Economic Order New Delhi Janaki Prakashan. Chapra, M Umer 1985 , Towards a just Monetary System, Leicester, U K T he Islamic Foundation. Chapra, M Umer, and Tariqullah Khan, Regulation and Supervision of Islamic Banks, Occasional Paper No 3 Jeddah IRTI IDB, 2000.Council of Islamic Ideology Pakistan 1980 , Elimination of Interest from the Economy Islamabad Government of Pakistan. Dawalibi, M Ma ruf al - 1988 , Da wah li Takyif al-Masarif al-Tijariyyah al - Hadirah Ala Ahkam al-Mudharabah wa al-Qirad fi al-Shari ah al-Islamiyyah Al - Dirasat al-Islamiyyah Islamabad , October-December. Federal Shariat Court Pakistan 1992 , Federal Shari ah Court Judgment on Interest Lahore P L D Publishers. Ghazali, Abdel Hamid al - 1990 Al-Arbah wa al-Fawa id al-Masrafiyyah bayn al-Tahlil al-Iqtisadi wa al-Hukm al-Shar i Cairo Markaz al-Iqtisad al-Islami. 1994 , Profit versus Bank Interest in Economic Analysis and Islamic Law Jeddah IRTI IDB. Ibn Arabi, Abi Bakr Muhammad d 543 1148 1957 , Ahkam al-Qur an, Cairo Al-Mathba ah al-Bahiyah al-Misriyyah. Ibn al-Mutahhar, Hasan 1955 , Tadhkirah al-Fuqaha Najaf Mathba ah al-Najaf. Ibn Kathir, Abu al-Fida Isma il d 744 1373 n d , Tafsir al-Qur an al-Karim Cairo Isa al-Babi al-Halabi. Ibn Manzur, Muhammad ibn Mukarram d 711 1311 1968 , Lisan al - Arab Beirut Dar Sadir li al-Taba ah wa al-Nashar. Ibn Qayyim al-Jawziyyah d 751 1350 , 1968 A lam al-Muwaqqi in Cairo Maktabah al-Kulliyyat al-Azhariyyah. Isfahani, Raghib al - d 502 1108 1961 , al-Mufradat fi Gharib al-Qur an Cairo Mustafa al-Babi al-Halabi. Jassas, Abi Bakr Ahmad ibn Ali al - d 370 945 , 1957 , Ahkam al-Qur an Cairo Isa al-Babi al-Halabi. 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