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Allh의 이름으로, 가장 자비 롭고 가장 자비 롭습니다. 모든 칭찬은 알레한의 주인 이신 Allh님께 감사드립니다. 나는 Allh를 제외하고는 예배에 합당한 사람이 없다는 것을 간증드립니다. 무하마드는 그의 메신저입니다. 그들의 행과 solah에 대한 그들 사이의 간격을 닫습니다 그것은 어깨에서 어깨와 발에 발을 서서 이루어집니다. 그것은 Anas 이븐 말리크 radiyall hu anhu에서 natrated되었습니다 solat의 시작 부분에 llahu alayhi wasallam 말했다 당신의 행을 똑바로 만들기 위해 내 뒤에서 당신을 볼 수 있습니다 알 - Bukhari, 686 무슬림, 425에 의해 Narrated. Abdallah 이븐 Umar radiyall hu anhu는 알라 sall llahu alayhi wasallam의 메신저가 말했다. 행을 똑바로 어깨를 서서 어깨와 격차를 닫고 당신의 형제의 손에 저항하지 마십시오 shaytaan에 대한 어떤 간격을 남겨하지 마십시오 누구든지 행을 완료, 알라는 그를 보상하고, 행을 나누면 알라는 그를 버리겠다. Abu Dawud, 666 al-Nasa 즉, 819 Sahih Abi Dawud의 알 - Albani에 의해 sahih로 분류 됨. Abu Dawud가 말한 바는 무엇인가 의미한다. 형제의 손에 저항하지 마라. 동생이 그를 앞뒤로 밀고 곧바로 Awn 알마 봉오리를 만들었습니다. 그것은 알 Nu 남자 이븐 Basheer radiyall hu anhu가 말했다. 알라 Sall llahu alayhi wasallam의 메신저는 사람들을 대적하기 위해 설정하고 말했다, 똑바로 행 3 번, 알라에 의해 당신의 행을 곧게 만들거나 알라 신이 너의 마음 가운데 분열을 만들 것입니다 그리고 나는 남자들이 어깨에서 어깨까지 무릎에서 발목까지 발목을 뻗은 채로 서있는 것을 보았습니다. Sahih Abi Dawud, 616에있는 알 - 알바니 (Al-Albani)에 의해 분류 된 아부 다우 우드 (Abu Dawud)에 의해 서술 된 662. 남자는 오른쪽 또는 왼쪽을보고 줄을 곧게 펴야한다. 행의 중간에 줄이 있고, 그 다음 행은 모스크의 오른쪽이나 왼쪽에서 시작해서는 안되며, 일부 사람들은 그렇듯이 이맘의 뒤에서 시작해야합니다. 오른쪽과 왼쪽 모두 완료해야합니다 Sunnah에 따라 중간에 이맘을. 이걸 바탕으로, 그럼 누구든지 행의 오른쪽 절반에 그의 왼쪽을보고해야한다 누구와 함께 자신을 정렬해야합니다 왼편에있는 사람은 누구든지 자신의 오른쪽을보고 자신의 오른쪽에있는 사람과 일직선을 이루어야합니다. 발 사이의 틈새에 관해서 숭배자는 적당한 방식으로 서 있어야합니다. 그것들을 멀리 떨어지게 만든다. 왜냐하면 그가 멀리 떨어져있을수록 더 멀리 떨어져 있기 때문이다. 어깨는 그의 이웃 사람의 어깨에서 나올 것입니다. 발을 똑바로 그리고 조밀하게 만드는 것은 발과 발, 어깨에서 어깨로 서있는 것입니다. 행의 정렬은 이맘이 서있는 곳에서부터 시작되어야합니다. 샤이카 바 카르 아부 자이드는 말했다. Syari 아에 대한 증거없이 어떤 사람들이하는 새로운 것들 중 하나는, 그들이 행의 오른편에 있다면 오른쪽에있는 사람과 자신을 맞추려고기도하는 것입니다. 왼쪽에있는 사람이 줄의 왼편에 있으면 발을 안쪽으로 돌려서 발목이 옆에있는 사람들의 발목에 닿도록하십시오. 이것은 사리에 근거가없는 것입니다 아, 그것은 Sunnah을 구현하는 극단으로 갈 것입니다 이것은 두 counts. The 행의 정렬은 이맘이 서있는 곳에서 시작해야합니다 잘못 누구 행의 오른쪽에있는 사람을보고 자신을 정렬해야합니다 그의 왼쪽 ie 즉 이맘에 가깝다. 나는 곧게 펴질 것이고 틈이 채워질 것입니다. 정렬은 목, 어깨, 발목을 일렬로 정렬하고 앞줄을 완성하여 이루어집니다. 그러나 다리를 넓게 벌리고 다리를 안쪽으로 돌리면 발목이 하나의 이웃과 접촉합니다 발목은 명백한 실수와 과장이며 Sunnah를 적용하려고 시도에서 극단으로가는 것을 나타내는 새로운 해석이다 그것은 성가심을 일으키며 syari 아에서 처방되지 않으며기도에 서있는 사람들 사이의 간격을 넓혀줍니다. 사람들이 엎드러 졌을 때 명백 해지고, 다시 일어 서서 틈을 채우고 발목을 돌리면서 발목이 이웃 사람들의 발목에 닿아 산만 해져서 그들이해야 할 일을 잊어 버리게 만든다. 발가락은 qiblah의 방향으로 가리 킵니다. 그것은 하나의 이웃과 경쟁하고 자신의 자리를 차지하려고하는 것과 같은 모든 그것의 syari에 처방되지 않습니다 아. 13. 알바의 이름으로, 가장 자비 롭고 가장 자비 롭다. 모든 찬양과 감사는 알라의 주인 이십니다. 알리 외에는 예배에 합당하지 않으며 무하마드 (Sallallhu alayhi WA sallam)는 그의 메신저입니다. 근본적으로 Qur와 Sunnah 모두 riba가 명백하게 금지되어 있다는 이슬람교도들 사이에는 의견 차이가 없습니다. 그러나 질문은 계속됩니다. 리바 (riba)라는 용어가 리바 알 - 나시 (riba al-nasi) 아와 리바 알 파들 (riba al-fadl)이라는 두 가지 감각으로 인해 그 의미와 의미에 대해 제기 된 것이다. 이 논문은이 두 용어의 의미와 함축을 분명히하려는 시도이다. 사회 경제적 정의는 그러나 모든 사회의 소중한 목표의 실현이 목표를 실현하는 데 사용해야 할 전략에 대한 의견 차이가 있습니다. 이 차이에도 불구하고 세계 4 대 종교의 전략에서 공통적 인 한 요소 힌두교 , 유대교, 기독교 및 이슬람교는이다 그는이 세 종교의 추종자들이이 금지에서 일반적으로 멀어지기 때문에 이슬람이 금지 한 것은 리바와 관심이 없다고 주장함으로써 같은 것을하고자하는 이슬람교도들이있다. 관심은 리바 2가 아니다. 이것은 이슬람에서 정말로 관심이 금지되는지 여부에 대한 질문을 제기한다. 이 논문은 꾸란, hadith 및 fiqh에 비추어이 질문에 답하려고 시도한다. 리바와 관련된 모든 질문들과 대표적인 견본 hadiths와 fiqh는 각각 부록 1, 2, 3에 나와있다. 역사적으로 이슬람교도들 사이에 널리 퍼진 합의는 계속되어 왔고, 다른 것들 사이의 리바에는 관심이 포함된다. 이 합의는 만장일치의 평결 1951 년 파리와 1965 년 카이로에서 열린 Mu tamar al-Fiqh al-Islami를 포함하여 리바 질문에 대해 토론하기 위해 열렸던 푸카 하 (fuqaha) 법학자들의 국제 회의 OIC와 Rabitah Fiqh위원회 회의는 카이로와 마카에서 1985 년과 1986 년 각각 개최되었다. 알 - 산후리, 1953-4 권 3 권 241-2면과 알 카라다 위 1994 년 129-42 페이지 3 파키스탄 공의회 이슬람 이데올로기는 1980 년 파키스탄 경제에서의 이익 제거에 관한 보고서에서 결론을 내렸을 때이 합의를 분명히 반영했다. 용어 리바는 소비 목적의 대출이나 생산적인 목적을위한 대출과 관계없이 모든 징후에 대한 관심을 포함한다. 대출은 정부 기관, 개인 또는 우려자 여부, 이자율이 낮은 지 또는 높지 여부에 관계없이 개인적 성격 또는 상업 유형입니다. 협의회 보고서, 1980, 1 페이지를 참조하십시오. 4. 금지 Riba. The riba의 금지는 4 개의 다른 폭로에있는 Qur에 나타난다 부록 1 Makkah에서 계시 된이 Al-Rum, 30 39의 첫번째 관심사는 풍부한 신의 축복을 박탈 된 관심사가, 그것을 자선을 제기했다는 것을 강조했다. 비서 이른 Madinah 기간에서 계시 된 ond 알루미늄 Nisa, 4,161는 이전 성전에있는 그것의 금지와 일치하여 그것을 가혹하게 비난했다. 그것은 나란히 놓고 riba를 가지고 간 사람들을 다른 사람의 재산을 부당하게 충당하고 두꺼운 형벌로 둘 다 위협 한 그들을 배치했다 히즈 라 이후 3 번째 계시 인 Al-Imran, 3 130-2는 포괄적 인 이슬람 감각에서 자신의 복지를 원한다면 리바로부터 멀어 지도록 이슬람교도들에게 명령했다. 네 번째 계시 인 Al-Baqarah, 2 275-81, 선지자 선교 사업의 완성과 가까워, 하나님과 그분의 사자와 전쟁 할 것이라고 선언함으로써 리바를 취하는 사람들을 심하게 비난하고, 무역과 리바 사이의 확실한 구별을 확립했으며, 이슬람교도들에게 모든 미결제 리바, 교장 선생님에게 교장 금액 만 가져갈 것을 지시하고, 차용인의 어려움이있을 때조차도이를 피하도록 지시합니다. 예언자, 평화와 축복이 그에게있어 가장 모호하지 않은 단어도 없습니다 리바를 얻는 자들과 리바를주는 자들과 거래를 기록하거나 증인으로 행동하는 자들 뿐이다. 부록 2 하디스 A 1 그는 리바의 복용을 36 번 간통하거나 근친 상간의 죄를 범한 것과 동일시했다 자신의 어머니 Hadiths 3 및 A 5.The Riba. After이 리바에 대한 Qur 및 Sunnah의 심각한 판결을 알고 후, 리바 용어가 실제로 무엇을 의미하는지 결정하는 것이 필요합니다 리바 문자 그대로 증가, 추가, 확장을 의미합니다 또는 성장 5 이슬람교에 의해 금지되었습니다 모든 증가 또는 성장 아니지만, 샤리 아에서 리바는 기술적으로는 차용인이 대출자에게 지불해야하는 보험료를 말합니다. 융자 또는 성숙기의 연장 6이 의미에서 리바는 아무런 예외도없이 모든 후쿠하의 합의에 따라 관심과 같은 의미와 이해를 가진다. Al-Jaziri, nd, vol 2, p 245 다른 주요한 재판관 부록 3에있는 ists 그러나, 리바는 두 가지 감각으로 Shari 아에서 사용됩니다. 첫 번째는 리바 알 - 나시 아, 두 번째는 리바 알 - 파들입니다. 7. 용어 nasi 아는 뿌리 nasa a에서 유래합니다. 연기, 또는 대기, 차용인이 추가 또는 프리미엄에 대한 대가로 대출금을 상환하는 데 허용되는 시간을 나타냅니다. 따라서 리바 알 - 나시 아는 대출에 부과되는이자와 같습니다. 리바라는 용어는 알바 카라 (Al-Baqarah)의 2 장 275 절에있는 꾸란 (Qur)에서 사용되어 왔으며, 알라는 무역과 금지 리바의 이익을 허용했다고 명시하고있다. 리바 알 - 나시 아의 금지는 본질적으로 긍정적 인 대기에 대한 보상으로 대출에 대한 수익률은 샤리 아에서 허용되지 않습니다 그것은 반환의 비율이 작거나 큰, 또는 원금의 고정 또는 가변 퍼센트, 또는 지불 절대 금액 대출 또는 대출 조건의 조건으로받은 선물 또는 서비스 그는 문제의 포인트는 반환의 미리 결정된 긍정적이다 샤리 아에 따르면, 대출의 상환에 관련된 기다리는 것은 그 자체로 긍정적 인 보상을 정당화하지 않는다는 것을 주목하는 것이 중요합니다. 논쟁조차도 여지가 거의 없습니다 금지는 소비 대출에만 적용되고 기업 대출에는 적용되지 않는다. 이것은 예언자 시대의 차입이 소비 목적이 아니라 주로 장거리 교역을위한 것이기 때문에 가능하다. 따라서 샤이 크 아부 자 흐 (Shaikh Abu Zahrah) 금세기의 존경받는 이슬람 학자들은 그것을 정확하게 지적했다. 알 - 자힐리 야 이슬람 전의 시대가 소비에 있고 발달 론에 있지 않다는 것을 입증 할 증거는 전혀 없다. 사실 연구 학자가 지원을 찾는 대출 역사상 생산 용 대출 아랍인들의 상황, 마카의 지위와 퀘이시 교역은 모두 대출이 생산과 소비 목적이 아님 Ab Zahrah, 1970, pp 53-4. Princeton University의 Near Eastern Studies 학과장 인 Abraham Udovitch조차도 중세 크레디트가 소비만을위한 것이며 생산은 중세 Near East Udovitch, 1970, p.86을 참조하여지지 할 수 없다. Hura, 차용인의 어려움이있을 때 교장을 송금하는 것에 대한 Quranic 구절은 소비 대출을 언급하지 않는다. 본질적으로이자 기반 비즈니스 차용인이 손실을 겪었고 교장까지도 갚을 수없는 대출은 혼자만의 관심을 쏟아 붓습니다. 소비가 필요로하는 돈을 빌리는 사람 만 이익을 얻는 것이 모든 것을 저당 잡히게됩니다. 회교 사회의 의무는 무서운 소비 수요 빈곤층의 요구 눈에 띄는 소비를위한 차입은 이슬람교에 의해 낙담되었고 고전적인 회교 사회에서의 차입의 대부분은 b 이러한 맥락에서 볼 때 무역이이자와 같고 구 (Qur)가 무역과 이익 사이를 구분한다는 Jahiliyyah의 주장을 이해할 수있는 것은이 맥락에서만이다. 무역에서 기업가는 이익을 낼 전망이있다 그는 또한 손실을 입을 위험에 직면 해있다. 이와는 대조적으로, 기업가의 통제를 벗어난 요인에 따라 긍정적 또는 부정적 일 수있는 궁극적 인 사업 결과에 관계없이이자가 미리 결정된다. d313AH 925AC는 차용자가 자신의 사업에서 빌린 자금을 사용하여 이익을 얻었을 때 과금 청구에있어서 무엇이 잘못되었는지에 대한 질문을 제기했다. 질문에 대한 그의 잘 대답 된 대답은 이익의 획득이 불확실하지만, 이자 지불은 미리 정해져 있고 확실하다. 이익은 실현 될 수도 있고 실현되지 않을 수도있다. 그러므로 어떤 것에 대한 확실한 무언가의 지불 불확실한 것은 Al-Razi에게 피해를 입힌다. ndp 87. 그러므로 riba는 근본적으로 사회 경제적 정의에 대한 이슬람의 명확하고 명확한 강조와 충돌한다. 위험을 감수하기를 원치 않는 금융가는 교장 만 할 자격이있다. Qur가 알라와 그의 선지자와 전쟁 중에 있다고 선언 했음에도 불구하고 리바를 부과한다고 주장한다. 평화와 축복이 그에게 달려있다. Farewell Pilgrimage, 예언자, 알라의 평화와 축복이있을 때 그는이자의 폐지를 선언하면서 그의 삼촌을 위해 축적 된이자 면제를 발표했다. Abbas Abd al-Muttalib 부록 2 Hadith A 2 이것은 Banu Thaqif 부족으로 확장 된 사업 대출에 대한이자였다. 이 부족은 대출을받지 않았다. Abbas와 다른 사람들은 소비의 필요를 충족시키고 사업을 확장하기 위해 Abu Zahrah, 1970, p 54 이것은 당시 고립 된 사례가 아니었지만 널리 퍼져있는 사업 재원이었다. 교역에서의 기술력은 본질적으로 대규모 파트너십, 자기 부족의 구성원 또는 다른 우호적 인 부족으로부터 자금을 빌려주는 것과 같이 자신의 자원이 허용하지 않는 대규모의 장거리 교역을 수행하는 것과 같았습니다. 동쪽에서 서쪽으로 너무 많은 출장 해외의 통신 수단이 너무 어려워 어려운 지형과 혹독한 기후 때문에 일년 중 두 차례의 캐러밴 여행이 여름과 겨울에 이루어졌습니다. Al-Quraish, 106 2 따라서 그들은 모두 수출 가능한 지역 농산물을 구매하고 해외로 판매하며 특정 기간 동안 수입을 위해 사회의 전체 필요를 충족시키는 데 필요한 것을 되 찾을 수있는 금융 대부분의 관심 기반 거래는 riba의 금지는 서로에게서 부족에 의해 가지고 간 대부이다, 각 부족은 큰 공동체 정신 회사 같이 행동한다 8 이슬람교는 관심사 근거한 n를 폐지했다 이러한 관계를 구축하고 손익분기 공유 기반으로 재정비했습니다. 금융가는 막대한 이익을 얻었고, 기업가는 불리한 조건 하에서 부서지지 않았습니다. 그 중 하나는 중간에 캐러밴이 놓여있는 곳이었습니다. 따라서 리비아 알 나시 아가 관심을 표명하고, 하람 또는 금지 된 알 - 자지리 (Al-Jaziri), 2 권, 245쪽에있는 무슬림 법학 학교의 모든 학교들 사이에는 전혀 의견 차이가 없다. 금지의 성격은 엄격하고 절대적이며 모호하지 않다. Jaziri, Vol 2, p.24 부록 3 참조. 그러나, 교장의 이익이 긍정적이거나 부정적 일 수있는 경우, 미리 알려지지 않은 사업의 최종 결과에 따라, 이슬람이 대출에 대한 관심을 금지하고 무역을 허용하는 동안, 무역에서 모든 것을 허용하지 않았다. 이것은 단순히 제도의 본질 인 부당함을 제거하는 것이 아니기 때문에 가능하다. 대출에 대한 관심뿐만 아니라 상업 거래에서 모든 형태의 부정직하고 불공정 한 거래가 가능하지만 이슬람 법학의 만장일치로 받아 들여지는 법적 맥락에 따라 불법적 인 수단으로 작용하는 것은 불법이기 때문에 리바에 백도어를 닫습니다. 사람들은 여러 가지 방법으로 착취되거나 속임을 당할 수 있습니다. 선지자는 이슬람교도가 70 가지 여러 가지 방식으로 리바에 탐닉 할 수 있다고 경고했습니다. 부록 2 하디스 5. 이것이 선지자가 평화와 축복을받는 이유입니다. 의심을 불러 일으키지 않는 것에 찬성하여 당신의 마음에 의문을 품다 Ibn Kathir가 Al-Baqarah 2 절에 대한 그의 주석에서 인용 함 Caliph Umar는 따라서 riba뿐만 아니라 riba에서도 Abstain을 말하도록 영감을 받았다. 부록 2 Hadith C 1 Ribah 말 그대로 의심이나 의혹을 의미하는 광선 (rayb)에서 왔으며, 리바 (riba)와 유사하거나 정당성에 대한 의구심을 의심하는 수입을 가리킨다. 그것은 불의로부터 파생 된 모든 수입을 포함한다 따라서 다른 사람들의 착취, 또는 착취 따라서 무역 거래에 대한 두 거래 상대방 중 하나에 의해 부당하게 받아 들여지는 것이 무엇이든간에 이븐 알 (Ibn Al)의 말로 정의 될 수있는 리바 알 파들 (riba al-fadl) - 아라비는 카운터 값 Ibn Al-Arabi, 1957, p 242에 의해 정당화되는 것 이상의 모든 초과 조치를 취합니다. 예언자, 평화와 축복은 그에게 달려 있습니다. 예를 들어, 적어도 4 가지 다른 방식으로 riba al-fadl 이것들은 모든 것을 포함하는 것은 아니지만 그럼에도 불구하고 우리가 리바 알 파들의 함의를 이해하도록 돕는다. 첫 번째는 무역이 그 자체로 허용 되더라도 불공정 한 수단의 사용을 통해 무역에서 발생할 수있는 착취이다 리바와 똑같은 시장 진입자에 대한 정통하지 않은 참가자의 속임수와 에이전트 al-Jajad의 도움을 받아 경매에서 가격을 조작하는 것. 부록 2, Hadiths C 9 및 C 10 유사하게, 그러한 착취를 통해 얻은 돈 기만은 riba al-fadl의 범위 내에 속한다. riba al-fadl에 탐닉하는 죄책감의 또 다른 방법은 사람에게 유리하도록 추천을하는 대가로 보상을 수락하는 것이다. 부록 2 Hadith C 8. 이것은 돈을 비밀리에 모으는 의도로 자선 행위를하는 것도 금지됩니다. 돈세탁 권고가 더 가치가있는 사람을 간접적으로 빼앗을 자격이없는 사람에게 혜택을 줄 수 있다는 근거가되는 근거가 될 수 있습니다. 리바 알 패 틀드에 빠져드는 세 번째 방법은 그러한 거래에서 정확하게 카운터 값을 측정하는 것이 어렵 기 때문에 물물 교환 거래를 통한 것입니다. 예언자, 평화와 축복이 그에게 주어지기 때문에 화폐 경제에서 물물 교환을 저지하고 물물 교환에 기초하여 교환되어야하며, 필요한 물품을 구입할 때 사용 된 절차 부록 2, Hadiths C 5, C 6 및 C 7. 이것은 fou fuqaha의 최대 관심을받은 riba 알 - fadl에 빠져들의 rth 방법 본격적인 hadiths의 숫자는 상품의 동일한 속은 서로에 대해 교환되는 경우 다음 상품의 동일한 수량과 무게는 BI를 사와 인과 미스 란 바이 미스 린 또는 동등한 것 등등을 교환해야한다. 부록 2, 하디스 C 2, C-4 9 교환되는 상품이 다른 경우, 존재 여부가 중요하지 않다. 체중과 양의 차이, 교환이 손을 맞대는 경우이 요구 사항의 함의 중 하나는 fiqh에서 sadd al-dhari 아로 언급되는 리바에 백도어 제거라는 것입니다. 이러한 hadith의 다른 의미는 다음과 같습니다. fuqaha가 이해하는 것은 외환에서의 선물 거래의 금지이다. 이는 환율이 선물 거래소에 대해 사전에 고정되어있을 경우 통화가 시장 환율보다 낮을 경우 큰 불의가있을 수 있기 때문이다 따라서 Shari Ah는 선물 거래에서 결제는 결제일에 적용되는 환율을 기준으로 이루어져야한다고 요구합니다. 그러나 환율 변동과 관련된 위험을 관리하는 방법 중 하나 인 헤징 , 샤리 아의 제약 내에서 가능합니다 후카 하 10.의 관심을 필요로하는 질문입니다 Riba. Riba 알 - 나시 아와 riba 알 - fadl의 두 가지 유형의 결합은, 따라서 본질적으로 구절 알라의 대응 부분입니다 무역을 허용하고 리바 알바 카라를 금지했다. 2 275 리바 알 - 나시 아는 대출과 관련이 있고 구절의 두 번째 부분에서 금지되어 있지만, 리바 알 - 파들은 무역과 관련이 있으며, 무역에 허용되기 때문에 첫 부분에서 암시된다 원칙적으로 모든 것이 무역에서 허용된다는 것을 의미하지는 않는다. 리바를 통해 부과 된 불의는 상품과 통화의 거래를 통해서도 지속될 수 있기 때문에, 리바 알패드는 그러한 불공평이나 착취를 모두 의미한다. 장비, 불확실성 및 추측의 부재 구매자와 판매자 양쪽 모두에서 구매 또는 판매되는 상품의 유행 가격과 품질에 대한 공정한 지식을 요구한다. 가격이나 품질에 대한 부정 행위를 제거하고 조치를 취할 필요가있다 또는 가중치 구매자 또는 판매자의 착취로 이끄는 모든 비즈니스 관행은 효과적으로 제거되어야합니다. 11. 리비아 알 - 아나를 리비아 알 - 파들 (libera al-fadl)이라는 단어로 정의 할 수 있으며 광범위한 비즈니스 거래 및 관행이 산재 해 있습니다 , 그렇게 지정하기가 쉽지 않다. 이것은 두 번째 칼리프 인 우마르에게 말할 수있는 것이다. 예언자, 평화와 축복이 그에게 주어지며, 그것을 우리에게 자세히 설명하지 않고 취해졌다. 부록 2 Hadith C 1 리바 알 - 나르시 아말 또는 우마르에 대한이 말을 근거로 한 대출에 대한이자는 우마르의 반응이 리바뿐만 아니라 리바도 포기하는 것이기 때문에 절대적으로 그릇된 것입니다. 예언자가 riba al-fadl에 탐닉하는 몇 가지 방법은 원했던 것처럼 모든 다른 방법을 나타내지는 않았다. 그러나 이것은 필요하지도 않고 실현 불가능하다. 무역과 통화의 착취 형태는 수세기에 걸쳐 변했다. 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. 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