Many considerate and educated people have misunderstood the Ribâ mentioned in the Qur'ân to mean a special type of interest which was common in ancient times where an afflicted person in his difficulty would take a loan from someone who would inturn fix an amount of interest on it which, undoubtedly, was an act of oppression and hard-heartedness in the sense that a brother was exploited in his difficulty. They say; "The interest which is common today is quite different. The people who pay interest today are not an afflicted, poor lot of people but rather they are an affluent lot of capitalist businessmen and instead of the poor paying interest, they (the poor) collect interest from the rich. This is an advantage to the poor."

Firstly it should be understood that the prohibition of Ribâ is mentioned not only at one place in the Qur'ân but in different Surahs. More than eight âyats contain its prohibition. Similarly, in more than forty Ahâdîth under different headings its prohibition has been explained. In none of them at even one place is there a word which indicates that this prohibition is restricted to that interest which was taken or given for personal benefits and business interest is excluded from it. What right does a person have to exclude something from the Command of Allâh Ta’âla on the basis of a mere thought or to specify a a generalised law or to restrict an unrestricted law without any Share’e proof? This is an open distortion of the Qur'ân! May Allâh Ta’âla forbid, if the door of distortion is opened, then it will also be said with regard to liquor that the liquor which is made in a dirty container is harâm (forbidden) but today importance is given to cleanliness, everything is done by means of machines, therefore this liquor cannot be declared harâm. Likewise, the ways of gambling which were common amongst the Arabs and which the Qur'ân declares as harâm in the name of ‘maisir’ and ‘azlâm’ is no longer found today. Today through lotteries, huge businesses are in operation, the business of crossword puzzles is the very spirit of many newspapers and magazines. So will it be said that this type of gambling is not harâm! If this is the case, then all the new forms of adultery, lewdness, theft, highway robbery, etc. would have to be declared permissible. If this is Islâm then Islâm would cease to exist. When the mere change of dress does not change a person’s reality, then intoxicating liquor no matter in what form or manner it is presented, still remains forbidden in all conditions. Whether gambling is in the common deceptive form of solving mysteries or in the form of lottery, it is under all conditions forbidden. Whether immodesty, nudity and immorality be in the old-fashioned form of brothels or in the modern form of clubs, hotels and cinemas etc., in all conditions they remain prohibited. Similarly, interest and Ribâ i.e. to take a benefit on a loan whether it is in the form of ancient banking interest or new commercial banking methods, in all conditions remains forbidden.

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Besides this if the question of Ribâ is viewed from a historical point of view, it will be realised that it is incorrect to think that at the time of the revelation of the Qur'ân, only this type of Ribâ was common - a poor person in order to solve a personal problem would take a loan on interest and it was not common to take or give money on interest for the sake of business. In fact it comes to light from the incident that occurred before the revelation of the âyât of Ribâ that it’s revelation was because of an incident regarding business interest. The Arabs and, in particular, the Quraish were trade merchants. Generally, for business reasons they used to take and give money on interest. In the commentary of Bukhâri, ‘Umdatul Qari, it is quoted from the Imâms of Tafsîr, Zaid bin Arqam, Ibne Juraij, Ibne Hibbân and Hindi that the incident which occurred before the revelation of the âyah: ‘And discard that which remains of Ribâ’ (âyah 278, Surah Baqarah) was as follows: "Mutual transactions of interest continued to take place from the time of ignorance between the family, Bani ‘Amr bin ‘Umair of the Banu Thaqîf clan and the family, Banu Mughirah of the Banu Makhzûn clan. From these two tribes, the Banu Mughirah accepted Islâm. In the ninth year of Hijri, a deputation from the Banu Thaqîf clan who lived in Taif came to Rasulullah SallAllâhu 'alaihi wasallam in Madinah Tayyibah under the leadership of ‘Amr bin ‘Umair and accepted Islâm." (Al-Bidâyah wan Nihâyah of Ibne Kathîr) After accepting Islâm, both of them repented from involvement in usury transactions in the future. However, with regard to the previous transactions, a huge amount of interest was still to be paid by Banu Mughirah to Banu Thaqîf. The Banu Thaqîf demanded payment of the amount from Banu Mughirah. Banu Mughirah replied that they will not pay the amount of interest after becoming Muslims because just as it is harâm to take interest, likewise it is harâm to give interest. This argument took place in Makkah. The case was presented in the court of ‘Itâb bin Usaid who was appointed as the Amîr of Makkah after the conquest of Makkah by Rasulullah SallAllâhu 'alaihi wasallam. Together with him, Rasulullah SallAllâhu 'alaihi wasallam appointed Hadhrat Mu’âz bin Jabal RadhiAllâhu 'anhu to impart the knowledge of the Qur'ân and Sunnah. Since no clear law with regard to the previous amounts of interest was mentioned in the Qur'ân, Hadhrat ‘Itâb bin Usaid RadhiyAllâhu 'anhu and, according to the narration of Rûhul Ma’âni, Hadhrat Mu’âz RadhiAllâhu 'anhu wrote a letter to Rasulullah SallAllâhu ‘alaihi wasallam inquiring as to what decision should be given in this matter. When the letter reached Rasulullah SallAllâhu ‘alaihi wasallam, Allâh Ta’âla revealed the decision from the sky in the form of two âyats of Surah Baqarah, viz. "And discard that which remains of Ribâ....." (âyats 278 and 279) meaning that it is not permissible to take or give that amount of interest which has still to be paid. Only the actual capital amount of loan will be taken or given. The giving and taking of interest before the prohibition of Ribâ was already forgiven in âyah 275 of Surah Baraqah. Accordingly Rasulullah SallAllâhu ‘alaihi wasallam sent a reply to Hadhrat ‘Itâb bin Usaid RadhiAllâhu ‘anhu that now the giving and taking of an amount of interest is not permissible.

After listening to the âyat of the Qur'ân, everyone agreed to repent and not to demand the interest amount. (Umdatul Qarî, pg 201 Vol II). This incident has also been mentioned in Tafsîr Muhît and Rûhul Ma’âni with slight variations. It is also mentioned in Tafsîr Ibne Jarîr from ‘Ikramah. Some historical aspects were taken from the kitâb Albidâyah wan Nihâyah of Ibne Kathîr Rahmatullahi ‘Alaihi.

Imâm Baghawi Rahmatullahi ‘Alaihi has mentioned another incident with regard to the revelation of these âyat. He writes: "Hadhrat ‘Abbâs and Hadhrat Khalid bin Waleed RadhiAllâhu 'anhuma were partners in business. They used to trade with the Banu Thaqîf of Taif. The Banu Thaqîf had to pay Hadhrat Abbâs a huge amount of interest. Accordingly, Hadhrat ‘Abbâs demanded it’s payment from the Banu Thaqîf. Rasulullah SallAllâhu ‘alaihi wasallam, according to the command of the Qur'ân, instructed his uncle, Hadhrat ‘Abbâs RadhiAllâhu 'anhu to discard the huge amount of interest." (Tafsîr Mazhari quoted from Baghawi, Durre Manthoor quoted from Ibne Jareer, Ibnul Munzir and Ibne Abi Hâtim).

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This magnificent and famous khutbah of Hajjatul Wadâ’ holds the position of a constitution in Islâm wherein Rasulullah SallAllâhu 'alaihi wasallam put an end to the taking of revenge of past murders and stopped the taking or giving of past interest amounts. With great wisdom Rasulullah SallAllâhu 'alaihi wasallam announced that they have firstly discarded the demands of their own family which were on the shoulders of others to dispel any doubts of placing this harm upon others.

Imâm Baghawee Rahmatullahi 'alaihi has mentioned a third incident narrated by ‘Atâ and ‘Ikramah that when Hadhrat ‘Abbâs and Uthmân RadhiAllâhu 'anhuma demanded their amount of interest from another trader, Rasulullah SallAllâhu ‘alaihi wasallam prevented them from doing so in the light of the above-mentioned âyah and instructed them to discard all amounts of interest. The above-mentioned three incidents which were the actual cause for the revelation of these âyat are mentioned in the reliable books of Tafsîr and Hadîth. In fact in the first of these incidents, a Quraish family, the Banu Mughirah were owing an amount of interest to the Banu Thaqîf. In the second incident it was the opposite, the Banu Thaqîf were owing the Quraish a sum of interest. In the third incident, without the specification of any family, a few businessmen were owing other businessmen a sum of interest. In fact, there is no contradiction because all three incidents occurred and with regard to all of them this Qur'ânic decision was revealed. This is further corroborated by a narration in Tafsîr Durre Manthoor in which it is stated without giving reference to any incident that there were mutual interest dealings between a family of the Banu Thaqîf, the Banu Umar and a family of the Quraish, the Banu Mughirah. (Durre Manthoor quoted from Abû Nu’aim, page 366, Volume One)

It is clear from this that these families used to take interest loans from one another. Together with this another point of consideration is that these tribes who loaned and borrowed mutually never took a loan because of any misfortune or accidental need. On the contrary, mutual trade transactions between them were continuously being contracted.

As proof for this fact, the following narration should be considered:-

1.The Banu Maghirah used to give Thaqîf interest. (Durre Manthoor)

2. This was an interest wherewith the people of ignorance used to trade. (Durre Manthoor)

3.This âyah was revealed with regard to Hadhrat Abbâs and another person from Banu Mughirah who were partners in business. They used to lend money to some people of Thaqîf on interest. (Durre Manthoor, Page 366 Volume One)

Under the âyah, "He shall be pardoned for the past", (Surah Baqarah, âyah 275) , it is written in Tafsîr Qurtubi: This Law of Allâh Ta’âla is for the disbelieving traders of the Quraish and Thaqîf who became Muslims. (Page 361, Volume 3)

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All these narrations give clear evidence that these people took and gave interest not in order to remove a current calamity, misfortune or a personal need, but it was done in a manner as one businessman or company would deal with another businessman or company. These people regarded interest as a trade. Thus they said: "Trade is like usury." (Surah Baqarah, âyah 275) The Qur'ân prohibited them from this and explained the difference between trade and usury. Thereafter, the Qur'ân announced trade to be permissible, usury to be forbidden.

Today people differentiate between banking interest and business interest. They say business interest is permissible as trade is. This statement of theirs is similar to those who used to say: "Trade is like usury." (Surah Baqarah, âyah 275) This statement was the cause of their punishment. We seek Allâh’s Protection from His Punishment.

Here another point worth considering is that the Ta’if clan of Banu Thaqîf were very wealthy businessmen. They were famous for their dealings of usury. About them the follwing is narrated in Tafsîr Bahre Muheet:

The Banu Thaqîf were famous amongst the Arab for their interest dealings.

Now consider the results of these incidents:

1. The Banu Thaqîf were wealthy businessmen famous for their interest dealings. The Banu Mughirah who were also wealthy businessmen were owing them an amount of interest.

2. Wealthy people like the Banu Thaqîf used to take loans from the business partnership of Hadhrat Abbâs and Khalid bin Waleed on interest.

3. Hadhrat Abbâs and Uthmân Ghani RadhiAllâhu 'anhuma used to deal in interest transactions with other businessmen. With this add on another narration of Jami Abdurrazzak reported by Hadhrat Barâ bin ‘Âzib and Zaid bin Arqam RadhiAllâhu Anhuma as mentioned in Kanzul ‘Ummâl: Both said: "We were both businessmen. We asked Rasulullah SallAllâhu 'alaihi wasallam with regard to a certain transaction: He replied: "If it is a hand to hand transaction then it is permissible. A credit transaction (with an increase) is not permissible."

4. All the incidents which led to the revelation of the âyat of interest dealings were not between two individuals but between two clans and it is established from authentic narrations that many individuals of one clan used to form a business partnership as if every Arab business clan was a commercial company. For proof of this consider the incidents mentioned in authentic narrations regarding the commercial caravan of the Battle of Badr.

It is narrated in Tafsîr Mazharî from Uqbah bin âmir RadiAllâhu Anhu regarding this commercial caravan: "There was immense wealth in the caravan. Every Quraish man and woman in Mecca had a share in it. If anyone possessed gold equal in weight to 36 corns of barley then he also participated in this business venture. It has been said that this commercial caravan was worth fifty thousand gold coins."

A study of these incidents reveals who used to take interest loans from whom. One business clan used to take interest loans from another or it could be said: one commercial company from another. So could it be understood that these interest loans were taken to solve a personal problem? Or does it clearly mean that these loans were for business purposes? In Hadîth number 47 (which will be mentioned further on) somebody asked Hadhrat Ibne ‘Abbâs RadiAllâhu Anhu: "Can we enter into a business partnership with a Jew or Christian?" Hadhrat Ibne ‘Abbâs RadiAllâhu Anhu replied: "Do not enter into a business partnership with a Jew or Christian because they deal in interest and interest is harâm."

In this narration the question was specific with regard to commercial interest. The explanation of commercial interest being harâm [forbidden] was given in the answer.

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As for the claim that in the interest dealings of the banks there is benefit for the poor layman since they receive something in return, then understand that this is the deception due to which, under the patronage of the English, this evil trade took on a beautiful form. The greed for a few copper coins has caused the poor and less-wealthy to hand over their wealth to the banks. In this manner the wealth of the entire nation has been drawn into the banks. It is clear that the bank will not give a poor person a loan. The bank will only give reputed rich capitalists a loan, thereby deriving interest. The result is that the wealth of the entire nation now becomes a ‘morsel’ for a few ‘big stomachs’. The person who owns ten thousand, runs a business worth a million. From the huge profit that he accrues, he gives only a few copper coins to the bank. The rest belongs to him. The bank, thereafter, distributes some part of these copper coins amongst its clients in the nation. This is a conjuring evil trick. The capitalists are happy that their capital is only ten thousand, yet their profit runs into millions and the deceptive poor man is overjoyed that he received at least something. Had it laid at home, nothing would have been received! However, if an intelligent person has to study this cursed system of banking, he will realise that these banks are ‘blood banks’ where the ‘blood’ of the entire nation is collected. The ‘blood’ of the entire nation is then transfused into the ‘veins’ of a few capitalists. In this way the entire nation becomes a target of poverty and want and a few selected capitalists control the entire nation’s treasure. When one businessman owns ten thousand but runs a business worth a million, then realise that besides a few copper coins of interest, he gets the rest of the profit. If he goes bankrupt and the business runs at a loss, he has only lost ten thousand, whereas the entire nation’s remaining ninety thousand is also lost for which there is no recompensation.

Besides this observe the added craftiness of these ‘drowning’ capitalists’ that they have constructed an emergency escape exit in order to sneak out of the loss even after drowning. This is so because if the loss was caused by some calamity, for example the stock-in-trade or ship was devastated by fire, then these capitalists receive a recompense for the loss from an insurance company. However, if careful consideration is given, it will be realised that the insurance money comes mostly from the poor layman and not from those whose ships sink, whose shops are devastated by fire or whose cars meet up in an accident. After all, the poor layman does not own such things. The result is that the poor layman does not benefit from any calamity. Here also they are only allotted, for example two percent of interest. The people who benefit most from calamities are the monopolising capitalists of the nation. They actually beautify and fill their pockets. Another way in which a business can run at a loss is when market prices drop. These people have found a solution to this problem as well through an engagement to supply grains etc, for which advanced payments are made. When they speculate a drop in the market, they hurl the harm and misfortune onto the heads of others.

Besides this, another harm caused to the layman is that a ‘small’ capitalist cannot survive in any business because the competition between the big businessmen causes him to become insolvent very quickly. Consequently, trade which is a means of benefit and progress for the entire nation becomes monopolised by a particular group of people. A grave harm caused to the masses by these interest dealings is that when a particular group of capitalists take control over the economical framework, the prices of the basic commodities of life are inflated daily. This is a fact witnessed everywhere. Every government is concerned with decreasing inflation but alas no control has been gained over it!

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Now reflect! The deceived masses received a few copper coins in the name of interest and consequently, the prices of the basic commodities of life have soared to double and triple their amounts - so now these few copper coins of interest (plus others) leave the pockets of the poor masses to return and reach the pockets of the capitalist. In two sentences the Qur'ân has exposed this deception: "Allâh has made sale permissible and interest (usury) forbidden." The permissibility of trade has been mentioned before the prohibition of interest to indicate that it is not a crime to invest one’s wealth and effort in trade thereby gaining profit. Yes, it is a crime to oppress the other partners by not giving them their right when the money (capital) belongs to them and the effort is yours. Effort and capital are the two wings of trade by which it progresses and flourishes. It is meaningless to put off the investors by giving them a few coins of copper and the rest of the profit be taken by the active partners. If you study this carefully you will realise that the only difference between trade and interest is the distribution of profits. The just and fair distribution of profits is called trade and the unjust and unfair distribution of profits is called interest or usury. The fair distribution of the total profit of trade into two shares so that the investor receives a half, a third or a fourth of the profit and the remaining profit is received by the active partners or the vice versa of this is called trade or business. In Islâm this method is not only permissible but rather it has been declared as the most commendable and approved way of earning one’s livelihood. Yes, if the other partners, i.e. the investor is oppressed, his amount of profit is fixed and the rest is received by the other partner, then this is clear unfair play. This cannot be called trade or business. This is an exchange of credit. The Qur'ân has called this interest.

If it is argued that there is a benefit for the investor in the above-mentioned manner where his amount of profit is fixed because he has nothing to do with the profit and loss of the business. If the business runs into a complete loss, then too he receives his fixed amount of profit. On the other hand, if he is a partner in terms of shares, then there exists a danger of sustaining a loss. The answer to this is clear. In this case the other partner, i.e. the active partner, will be oppressed because he has sustained a loss in the business. He has lost the actual capital whereas the investing partner receives his invested amount of capital and in addition the responsibility of giving the investing partner his fixed amount of profit also lies on the head of the afflicted partner.

The Qur'ân wishes to treat both partners fairly. The accrued profit should be received by both. In the case where there is no profit, none should receive anything. However, if profit is accrued then it should be fairly distributed in terms of shares. In addition to this, the current law of insolvency is such that finally, the whole nation has to bear the entire loss of the insolvent trader. If a little thought is given to the reality of interest dealings, it will be understood that its definite result is poverty and want of the entire nation and an inconceivable increase in the capital of a few capitalists. This uneven economical structure then becomes the means of the destruction of the entire country. This is the reason why Islâm has prohibited this type of dealing.

The definition and reality of interest in the light of the Qur'ân and Hadîth has been explained. Now laws and warnings of the Qur'ân and Hadîth relating to interest will be explained. Eight âyât of the Qur'ân with regard to interest and their explanations will be noted. Only Allâh is the Giver of Ability and the Helper.

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First âyah

1. "Those who eat interest will not stand-up (from their graves on the Day of Qiyâmah) except like the standing of he whom Shaytân has deranged by his touch. This (punishment) is because they said: "Trade is like interest", whereas Allâh Ta’âla has permitted trade and forbidden interest. So the person to whom an admonition from his Rabb came refrains, then for him is that which has passed. And his (internal) matter is towards Allâh. And whoever returns (to interest) - such are the dwellers of the fire. They will reside therein forever." (Surah Baqarah, âyah 275)

Commentary
In the first part of this âyah the evil end-result of the usurers is mentioned. On the Day of Qiyâmah they will stand-up like how a crazy person stands. These insane movements will distinguish them as usurers on the Day of Qiyâmah. In this manner they will be disgraced in a universal gathering. The Qur'ân has used the word ‘deranged’ for them instead of ‘mad’ in order to indicate that at times a mad person becomes so senseless that he cannot feel any difficulty or ease whereas these people will not become such. They will sense difficulty and comfort. In addition, at times a mad person sits quietly at one place whereas these people will not behave in this manner. Their insane movements will be a cause of their disgrace in front of everyone.

Here a point worth considering is that an appropriate reward or punishment is given for all actions. This is the demand of intelligence and wisdom. This is also the system of Allâh Ta’âla's complete Wisdom in all punishments. Here one of the ways in which the usurers will be punished is that they will be made to stand mentally deranged. Now what is the appropriate relationship between this punishment and interest?

The Mufassirîn [commentators] have said that a distinctive feature of interest is that usually a usurer becomes so intoxicated with the love of increasing and hoarding wealth that he is not even concerned with the comfort and rest of his personal self not to make mention of his family and friends. The difficulty and poverty of the layman is a means of ample comfort for him. He becomes happy with that which the entire nation dreads. This is a type of senselessness which he has chosen for himself in this world. Allâh Ta’âla shows this in its original form when he is made to stand up on the plains of Resurrection.

The words ‘to eat interest’ is mentioned in the Qur'ân. By this is meant to benefit from interest in whatever way possible whether it is by eating it, drinking it or using it, because in common Arabic usage this is referred to as "eating". Another reason for choosing these words is that besides eating, in all the other forms of its usage there remains a possibility that a person will become aware of his error, abstain from it and return the item which he was wearing or using incorrectly to its rightful owner. However, eating and drinking are such acts that after doing them, even if a person becomes aware of his error, there remains no possibility of returning the digested food. Hence, a person cannot free himself of the forbidden act committed.

In the second part of the above-mentioned âyah, the reason for punishing the usurers has been mentioned. Firstly, these imprudent people have committed the offence of dealing in interest which Allâh Ta’âla has prohibited. Secondly, they doubled this offence by fabricating absurd types of deceit to make this evil act of interest permissible and lawful instead of acknowledging their error. For example they said: "What is the difference between trade and interest? It is just like trade where one item is exchanged for another by taking a profit. Likewise in an interest transaction, money is given on loan and a profit is taken."

If a little intelligence is applied and things are viewed correctly, then a difference which is as vast as the space between the earth and the sky will be noticed between the two transactions. In a business transaction, goods are found on both sides. There is a mutual exchange of goods whereas in exchange for the extra amount of money which is taken on a loan in the name of interest, there are no goods. In fact there is a period of time. Hence, if the money is kept for a specific period of time, then a stipulated amount of extra money will be payable. A period of time is not any commodity or wealth that could be termed as an exchange for an extra amount of money. Nevertheless, by fabricating such deceit they have doubled their offence. Firstly, they have opposed the Divine Law and, secondly, they have erroneously interpreted the Divine Law. The demand of the situation was that they should have said: "Interest is like trade", but instead mockingly they said it the other way round: "Trade is like interest", implying that if interest is harâm, then trade should be likewise.

It is mentioned in Tafsîr Bahre Muhît of Abû Hayyân Tawhîdi that this statement was made by the Banu Thaqîf, the famous business capitalists of Ta’if who were not Muslims as yet.

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1. In the third part of the above mentioned âyah the claim of the people of jâhiliyah (ignorance) that trade and interest are similar is refuted. They meant that interest was also one type of business. Similarly, today also the people of the latter jâhiliyah are generally making the same claim. They claim that like a shop, house or other items are hired and a profit is accrued therefrom, similarly why should it not be permissible to hire gold or silver and accrue a profit therefrom since this is also a form of hiring or trade.

This is such a ‘clean’ type of analogical deduction similar to a person who claims adultery to be permissible because it is also a form of work for which a fee is taken.When it is permissible for a person to labour with his hands, feet, etc. and take a wage for it, then why is it an offence for a woman to take a wage for her body?

To answer this absurd analogy with knowledge and wisdom is a disgrace. Hence, the Qur'ân has authoritatively explained the answer to the question of interest and trade - it is wrong to understand both to be similar. Allâh Ta’âla has permitted trade and prohibited interest.

The Qur'ân has not explained the reasons for this difference. In this there is an indication that if the actual object of trade and business is closely examined, then the difference between trade and interest will clearly reveal itself. Consider for example how wide the scope of man’s needs are. A person with the highest authority in this world cannot create nor fulfill all his needs on his own. For this reason Allâh Ta’âla has kept the system of exchange. This is part of human nature. Allâh Ta’âla has kept the system of the world functioning on the mutual exchange of wealth and effort. Nevertheless, oppression and injustice could occur in this system of exchange. Likewise, such exchanges could occur which would be a cause for the destruction and ruin of human character, honour and society. An example of this is like a woman who commits adultery in the name of charging a fee for her body’s employment. For this reason Allâh Ta’âla has revealed Shar’ee laws to prohibit every such transaction wherein there is harm for any one party or harm is caused to the entire human society. The books of fiqh are filled with countless such masâil pertaining to trade, hiring and partnership transactions which are declared null and void based on the basic principle that all such transactions are declared null and void where one of the contracting parties, whether it be the buyer or the seller, unlawfully benefit at the expense of the other or where a few individuals benefit, while the whole nation suffers a loss. In the latter case, personal or individual loss or benefit is realised by everyone but a nation-wide loss is not realised.

The Divine Law of Allâh Ta’âla first considers the loss and benefit of the whole of mankind and, thereafter, it considers personal loss or benefit. Now after understanding this basic principle, consider the difference between trade and interest. It will seem outwardly that Ribâ [interest] is a form of tijârat [business] as the people of ignorance claimed. However, if the consequences and results are examined, then it will be realised that in trade and business, both the buyer and seller benefit equally. Likewise there is mutual benefit and assistance in it which enhances the character and behaviour of man. Contrary to this is interest. The very basis of interest is selfishness and benefiting at the expense of others. If you have taken a loan of a hundred thousand rands on a two or three percent interest rate to start a business and your business proves profitable with an annual profit of fifty thousand rands, then by giving a small percentage of interest, you will evade the person who provided the loan and you will be the sole owner of the bulk of the profits. In this case the person who provided the loan is at a loss. If assuming the business runs at a loss and consequently the entire capital is lost, then is the repayment of a hundred thousand rand a small calamity? Now the person who provided the loan will see to it that he receives his hundred thousand rands plus interest without giving any consideration to the calamity that has befallen you. In this case you are at a loss. In short, interest and usury is the name of that contract where both parties in the interest of their personal benefit give no consideration to the harm caused to the other party. This attitude is against the principles of mutual help and business dealings. Conclusively it could be said that the fair distribution of profits is called trade or business and this is based on mutual help and sympathy whereas interest is based on selfishness, cruelty and greed. If this is the case then how can the two be equal?

If it is argued that by means of interest, the needs of the needy are fulfilled, hence it is also a form of help, then it is clear that this is such a form of help wherein the destruction of the needy person is hidden. Islâm has declared that charity as null and void which is followed up with boasting - that the need of the needy was fulfilled free of charge. Allâh Ta’âla says: "Do not nullify your charity by reminders of generosity and by injury." (Surah Baqarah, âyah 264) How can benefitting at the expense of another person’s difficulty be tolerated? Furthermore, how can involvement in an eternal difficulty, in return for temporary help be tolerated?

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Contrary to this is interest wherein firstly, in exchange for an extra amount charged, there are no goods. In fact, an extra amount is charged for the duration of time taken to repay the loan. This is an extremely unpleasant conduct according to Islâmic principles. This duration of time should be allowed without taking a return. Secondly, the debtor is not relieved by paying interest once. He has to repeatedly pay it annually or monthly so much so, that in some cases the total interest paid amounts to more than the actual loan.

3. Trade and business is a means for the unrestricted circulation of wealth whereby the entire nation benefits. On the contrary, interest causes a restricted circulation of wealth amongst a few capitalists which results in the entire nation becoming a target of poverty and want. This explanation is recorded in tafseer Qurtubi with regard to "Trade is like interest."

The Arabs only understood taking a certain amount in exchange for the duration of a loan to be interest and it is this which they likened to trade. Allâh Ta’âla declared this to be harâm and refuted their understanding by categorically stating that trade is halâl and interest is harâm. Thereafter Imâm Qurtubi adds: This is that very same interest which Nabi SallAllâhu 'alaihi wasallam abrogated on the Day of ‘Arafah on the occasion of Hajjatul Wada’.

In the fourth part of the above mentioned âyah (i.e. "So the person to whom the admonition of his Rabb came, refrains - then for him is that which has passed. And his (internal) matter is towards Allâh.") an answer is given to an inevitable doubt which occurred in the minds of the Muslims after interest was declared harâm. The doubt was that whatever food was eaten or whichever house was built with interest money or if interest money was collected before interest was made harâm, then all this is also harâm. Hence wealth or property acquired through interest should be returned. This Qur'ânic decision shows that the ruling of prohibition will not apply to that wealth which was acquired through interest before the âyah of interest was revealed. All such wealth will legally remain in the ownership of their respected owners on condition a person sincerely repents for the future. The secret matters of the heart are handed over and known only to Allâh Ta’âla. Since only Allâh Ta’âla knows who repented sincerely and who did not, no human being has the right to accuse another of insincere taubah and claim that he has discarded interest hypocritically.

In the fifth part of the âyah, Allâh Ta’âla says: "And whoever returns (to interest) - they are the dwellers of the Fire. They will reside therein forever." This means that whoever will deal in interest transactions even after the revelation of the Qur'ânic decision and claim interest to be halâl through his own absurd interpretation, will dwell in Jahannum forever because to declare that which is absolutely harâm as halâl is kufr and the punishment of kufr is residing in Jahannum forever.

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"Allâh Ta’âla effaces interest and increases charity and Allâh Ta’âla does not like any of the disbelieving sinners". (Surah Baqarah, âyah 276)

Commentary

The subject matter of this âyah is that Allâh Ta’âla effaces interest and increases charity. Here interest has been mentioned with charity because of a special relationship between the two. There is a contrasting relationship between the realities of both charity and interest. Similarly the consequence of both are contrasting and, generally, the intentions and conditions of a usurer and a person who gives charity are contradicting.

The contrast in reality is that in charity a person gives his wealth to another without taking a return whereas in interest, another’s wealth is taken without giving any financial return.

There also exists a contrast in the intentions and aims of both the usurer and charitable person because the charitable person decides to spend or decrease his wealth solely for the pleasure of Allâh Ta’âla and for the sake of gaining reward in the âkhirah whereas the usurer is desirous of increasing his present wealth unlawfully without having any concern for the displeasure of Allâh Ta’âla. The contrast in the results of both is made clear in this âyah viz, Allâh Ta’âla destroys and effaces the barakah (blessings) from the wealth which is acquired through interest and He increases the barakah in the wealth of the charitable person. Consequently, the lustful usurer’s object to hoard more wealth is never achieved whereas the barakah and benefits in the wealth of that person who is happy to decrease his wealth in the path of Allâh Ta’âla increases. The contrast in the conditions of both persons is that the charitable person is divinely assisted to do other good deeds whereas the usurer is generally deprived of this.

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In this âyah the meaning of increasing charity and obliterating interest should be considered. Apparently this seems contrary to observation. When a usurer adds five rands of interest to his original capital of a hundred rands, then this totals a hundred and five rands. Contrary to this, if a charitable person gives five rands in charity out of a hundred rands, then this leaves him with ninety five rands. Now if an accountant says that in the first case there was a decrease and in the second an increase, then people would call him crazy. Nevertheless this âyah of the Qur'ân declares the usurer’s hundred and five rands less than the ninety five rands of the charitable person.

Similarly, it has been mentioned in the hadîth: "Sadqah [charity] does not decrease any wealth." (Sahih Muslim) Here the same question arises: Apparently this is contrary to what is observed, mathematically an amount given in charity decreases capital.

A straightforward, simple answer is that the application of increasing charity and decreasing interest is not related to this world but to the hereafter. The hereafter is a place where the realities of matter will be revealed. Hence, there a person will realise that the wealth which was increased by means of interest has no value and significance. In fact, it will be a burden and punishment for it’s owner. Likewise, the reward of a meagre sum of sadqah will be increased manifold. Most of the commentators have explained the above-mentioned âyah in this manner. The researching scholars however affirm that this decree applies to both this world and the hereafter. In this world even though the decreasing of interest and increasing of sadqah is not witnessed mathematically, then too this is clearly observed and experienced when consideration is given to the actual purpose of wealth. An explanation of this brevity is that gold and silver in themselves cannot fulfil any of the needs of man. A man cannot use gold and silver to satisfy his hunger, quench his thirst, cover himself, protect himself from heat, rain, etc. The only purpose of wealth is that by means of it, a person could buy his necessities from the shopping centres to derive comfort.

Here there is an irrefutable fact which has been proven from experience and observance that Allâh Ta’âla grants so much of barakah (blessings) in the wealth of those who give sadqah and zakât that they can get that amount of work done with their ninety rands which cannot be accomplished with another’s hundred rands. According to the system of Allâh, such a person’s wealth is not afflicted by calamities and if it is, then by a very few. His wealth is not wasted on medical expenses, court cases and unnecessary expenses like the television, theatre and cinema, etc. He is saved from the extravagant expenditure of fashion. In reality he fulfils his needs at a very low cost when compared to others. It is for this reason that in the final analysis, his ninety rands proves to be more than a hundred rands of harâm income. Mathematically ten rands of sadaqah from a hundred rands will decrease the amount to ninety rands but in reality, when considering the object of wealth, not a cent has decreased. This is the meaning of the above-mentioned hadîth wherein it is mentioned that sadaqah does not decrease wealth. In fact, in the above example, the halâl ninety rands gives much more benefit than the harâm hundred rands. Therefore, it will be correct to say that the halâl wealth increased because the ninety rands gave the benefit of a hundred and ten rands.

Generally, the commentators have said that the obliteration of interest and the increase of sadaqah is related to the Âkhirah [Hereafter]. In fact interest money will be a burden upon usurer. On the other hand, the wealth of a charitable person will be a means of eternal bounties and comforts in the Âkhirah. This is clear and there can be no doubt in this explanation.

A number of commentators have said that the obliteration of interest and increase of sadqah is definitely linked to the Âkhirah, but notwithstanding that, some of its effects are observed in this world as well. At times wealth which includes interest gets destroyed together with all the other wealth. It has been witnessed several times at interest and speculation markets that millionaires and capitalists have become bankrupt and paupers. Definitely interest-free businesses also have the possibilities of benefit and loss and many such businessmen have sustained losses in certain business ventures but not to such an extent where yesterday a person was a millionaire and today he starts begging for a few cents. Such losses are only to be seen at interest and speculation markets. With regard to this, those who are experienced, have made countless such statements which are famous and well-known that no matter how much of current increase there may be in interest money, yet it is generally not permanent and durable so that it's benefit could remain for several generations successfully. In most cases some calamity befalls it, resulting in it’s destruction. Some people have said: "We have heard from our elders that a usurer suffers a loss in his wealth before a period of forty years passes over him."

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If apparently wealth accumulated from interest is not destroyed, then too deprivation from its benefits and blessings are definite and inevitable. This is so because gold and silver are not objects in themselves nor are they of any use in themselves. They cannot be used to satisfy one’s hunger, quench one’s thirst, protect one from heat and cold nor can they be used as utensils and clothing. Moreover, according to an intelligent person the only purpose of undergoing countless of hardships to acquire and secure gold and silver is to acquire things through their means so that a person could lead a pleasant, comfortable and dignified life. It is human nature that a man desires for his children and associates that comfort and honour which he enjoys. This could be termed as the benefits and fruits of wealth. Consequently, it will be perfectly correct to say that in reality the wealth of that person has increased who has acquired these benefits and advantages even though his wealth may seem little. Similarly, that person’s wealth has decreased in reality who is deprived of these benefits and advantages even though his wealth may seem to be plenty. After understanding this point, take a survey of the deeds and lives of those who deal in interest and those who give sadaqah. You will clearly notice that the apparent increase in the wealth of the interest dealers could be likened to a swollen body. An increase in swelling causes the body to enlarge. Nevertheless, no intelligent person will be happy with this type of increase because he knows that this increase is a message of death. In the same strain no matter how much the wealth of an interest dealer may increase, he still remains eternally deprived of its benefits and advantages i.e. he is deprived of comfort and honour.

Perhaps here a doubt may occur in the mind that in today’s times, interest dealers enjoy great comfort and ease. They own huge mansions and bungalows. All the means of comfort and ease are at their disposal. They enjoy the best of food and drinks. All the necessities and extra entertainments are enjoyed by them. Servants are ready to serve them and all the means of splendour are at their disposal. Nevertheless, if a person ponders, he will realise the big difference between comfort and the means of comfort. The means of comfort are manufactured in factories, sold in shopping centres and bought in exchange for gold and silver. However, comfort is not manufactured in any factory nor sold in any market. It is such a mercy which is directly bestowed by Allâh Ta’âla. At times it is given to poor persons and in fact animals are also blessed with it. On other occasions, a person in spite of having much wealth, is deprived of it. Consider the comfort of sleep. You could construct the best of rooms for the purpose of sleeping wherein the ventilation of air and radiation of light is perfect. The bedroom could be furnished with the most eye-catching and pleasant furniture. The bed, bedding and pillows could be according to your desire but it does not necessarily mean that the availability of these means of sleeping will cause you to sleep. You may be unaware that there are thousands of people who will admit, that despite having these means, they cannot sleep because of certain circumstances. All these means remain useless and ineffective. Sometimes sleeping-pills also prove ineffective. You could buy the means of sleep from a shop but sleep itself cannot be bought from any shop at any price. The same applies to other types of comforts and pleasures. Their means could be purchased in exchange for money but it does not necessarily mean that comfort and pleasure will be enjoyed.

After understanding this fact, examine the lives of interest dealers. You will find everything at their disposal except comfort and peace of mind. You will see them so engrossed in turning their ten million into twenty million and twenty five million into fifty million that they have no time to eat nor any concern for their wives and children. For this purpose they travel thousands of kilometres by air from one country to another spending their mornings and evenings in perplexity. Ah! Alas! These insane people have understood the means of comfort to be comfort whereas in actual fact they are miles away from it! If only these 'poor people' would have pondered upon the reality of comfort, they would have considered themselves to be the poorest of the poor. Our respected Majzoob Sahib Rahmatullahi ‘Alaihi has said it very aptly: O Majnoon! You want to make everything you understand to be something like Laylâ.

This is their condition of comfort. Now take a look at their honour. Since these people are hard-hearted and merciless, their only occupation is to derive benefit from the insolvency of the insolvent and the poverty of the poor. They actually suck the blood of the poor to nourish their bodies. Therefore, it is not possible for people to respect and honour them from their hearts. Read the history of the banyas (non-Muslim merchants) of the Indo-Pak sub-continent and the Jews of Europe, Egypt and Syria. Study their conditions and you will realise that although their safes were filled with gold, silver and other precious stones, yet no group from amongst the cross-section of societies around the world had any respect for them. In fact their occupation inevitably caused hatred and enmity to breed in the hearts of the laymen for them. Today all the mutual arguments and wars in this world are just a manifestation of this hatred and enmity. The mutual struggle between the labour force and the capitalist have created ideologies of socialism and communism. The devastating activities of the communists are the results of this hatred and enmity which has transformed this world into a tormenting place of mutual wars, killings and arguments. This is the condition of their honour. Experience has proven that interest-infested wealth never makes the lives of the progenies of the interest dealers pleasant. Either it gets destroyed or because of its evil, they are also deprived of the benefits of wealth thereby becoming disgraced.

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Perhaps people are deceived by the example of the interest dealing European nations - all of them are prosperous and their progenies are also prospering and thriving. Firstly, a brief account of the reality of their prosperity has already been given where it was explained that they deceptively understand the means of comfort to be comfort. Secondly, their example is like that of a cannibal community who gather to reside in one locality. They nourish their bodies with the blood of other human beings. Now if you take an intelligent person on a tour to this locality so that he may observe the 'barakât' [blessings] of sucking human blood and you exclaim to him: "Look at how healthy and progressive this community is!" then this intelligent person who has the burning desire for the success of the whole of mankind at heart, will not only look at this community but will also observe those other communities whose blood is being drained. After observing both communities, this intelligent person will never ever be happy with the ‘fatness’ of the cannibal community. On an overall basis, he will never ever understand their occupation to be a means of human progress because on the one hand, where he sees the ‘fatness’ of these ‘cannibals’, on the other hand, in the other localities he sees the severely injured human bodies. This will compel the person having the concern of the whole of humanity at heart to declare such an occupation to be destructive for mankind.

Contrary to this, look at those who give sadaqah. You will never find them wandering about after money. Although they possess fewer means of comfort, yet they enjoy more comfort than those who possess many means of comfort. They enjoy more peace of mind and contentment of heart when compared with others and in this world everyone looks at them with an eye of respect.

In short, the subject matter of this âyat i.e. Allâh Ta’âla obliterates interest and increases sadaqah applies definitely to the hereafter. However, if a little effort is made to understand reality, it will become clear that this subject matter also applies to this world. This is the meaning of the hadîth wherein Rasulullah SallAllâhu ‘alaihi wasallam, says: "Verily interest, even though it may be plenty, it’s end-result is paucity." This narration has been mentioned in Musnad Ahmed and Ibne Majah. At the end of the âyah it has been mentioned: "Verily Allâh Ta’âla does not like any of the disbelieving sinners." In this there is an indication that those who do not consider interest as harâm are disbelievers and those who deal in it despite considering it to be harâm, are sinners.

"O you who possess Imân! Fear Allâh and discard that which remains of interest if you are believers. Thereafter if you do not refrain, then hear the declaration of war from Allâh and His Messenger. And if you repent, then for you is your capital amounts. You should not oppress nor should you be oppressed." (Surah Baqarah, âyah 278,279)

Commentary

You have already read the cause for the revelation of both these verses. The Banu Thaqîf who were very famous for their interest dealings and who were responsible for saying: "Trade is just like interest" in the state of kufr became Muslims in the ninth year of hijrah. The Banu Mughirah who were their rivals, also became Muslims. After accepting Islâm, all of them discarded interest dealings, but with regard to previous interest transactions, a substantial sum of interest was due to the Banu Thaqîf by the Banu Mughirah. Hence, they claimed their previous interest amounts from the Banu Mughirah. The Banu Mughirah refused to pay. Consequently this dispute (through the Ameer of Meccah) reached Rasulullah SallAllâhu ‘alaihi wasallam. (Durre Manthoor - reported by Ibne Abbâs RadhiAllâhu anhuma)

Similarly, Hadhrat Abbâs and Hadhrat Khalid bin Waleed RadhiAllâhu 'anhuma were business partners and a huge amount of interest had to be paid to them by the Banu Thaqîf. (Durre Manthoor, Ibne Jareer)

Likewise, another businessman was owing Hadhrat Uthmân Ghani RadhiAllâhu 'anhu some money because of previous dealings. Hadhrat Uthmân RadhiAllâhu 'anhu demanded the payment of this previous interest amount.

These incidents led to the revelation of these two verses which mean that after the prohibition of interest, to give or take remaining amounts of interest is also prohibited. According to the clarification of the above âyah, only the interest which was given or taken and the benefits derived therefrom in the form of properties, goods or wealth before the order of prohibition were made permissible. It is not permissible to collect that amount of interest which was not received as yet.

All these personalities withdrew their claims after hearing this Qur'ânic injunction. Keeping the importance of the matter of interest in mind and the possible disputes that could arise, Rasulullah SallAllâhu 'alaihi wasallam made an announcement with regard to interest in his address on the occasion of Hajjatul Wada’ in front of a gathering of about a hundred and twenty five thousand Sahabah. In order to remove doubts from the hearts of the people and make it easy for them to abandon their claims on previous murders and outstanding amounts, Nabi SallAllâhu 'alaihi wasallam said: "Understand that all the customs of ignorance are under my feet. In future, to take revenge for the mutual killings of the period of ignorance has been abolished. Nobody will take revenge from another for a killing which took place before. First and foremost we relinquish our claim to avenge the death of our relative, Rabi’ah bin Hârith, who was killed by Hudhail while he was being nursed by the Banu S’ad clan. Similarly, the interest of the period of ignorance has been abolished. First and foremost we relinquish the claim of interest of (our uncle), Hadhrat Abbâs RadhiAllâhu Anhu (despite it being a huge amount)."

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From these two âyât, the first one begins with the words: "O Believers! Fear Allâh." In it reference is made to fear Allâh to facilitate observing the command of interest. This is so because the fear of Allâh and the hereafter is that matter which makes every difficulty easy and all bitter things sweet for man.

Thereafter, Allâh Ta’âla says: "And abandon that which remains of interest." Finally with great emphasis Allâh Ta’âla says: "If you are believers." In this there is an indication that to acquire previous amounts of interest is not the work of a Muslim. In the next âyah the following severe warning is given to those who oppose this Command of Allâh Ta’âla: "If you do not abstain from interest, then listen to a declaration of war from Allâh and His Rasul." This warning is so severe that at no place in the Qur'ân or hadîth such a warning has been cited on any major crime or sin other than disbelief. This shows the extreme severity of the sin of interest.

At the end of this âyah Allâh Ta’âla says: "If you repent (from the sin of interest and you make a firm intention to discard the remaining amounts of interest), then you will receive your capital amounts. You will not oppress (anyone by taking more than your capital amounts) nor will you be oppressed (by receiving less than your capital amount or by a delay in payment)."

In this there is an indication that the reason for the prohibition of interest is ‘zulm’ (oppression) i.e. to take interest (an extra amount on the capital). Hence, to take a profit on a loan is oppression. If it is personal interest, then it is an oppression on one poor person and if it is business interest, then it is an oppression on the whole nation as you have already understood under the explanation of the second âyah. Here it is worth noting that the condition for receiving the capital amount is repentance from interest. From this it is understood that if there is no repentance from interest, then the capital amount will also be confiscated. The ‘Ulema of tafseer and the Fuqahâ (Rahmatullahi 'alaihim) have explained that in many cases where no repentance is made from interest, the capital amount could be confiscated. For example if a group of people do not consider interest as harâm [forbidden] which is against the definite command of the Qur'ân and they oppose this Qur'ânic injunction, then such people will be regarded as rebels. The wealth of rebels will be confiscated and kept in the Baitul Mâl [Public Treasury] as amânat [trust]. When they repent and abstain from rebelling, their wealth will be returned to them. Probably, in order to indicate towards such cases it is said: "If you do not repent, the capital amount could be confiscated."

Fifth âyah

"O you who believe! Do not eat interest, increased manifold, and fear Allâh so that you may be successful." (Surah âle ‘Imrân, âyah 130)

Commentary

A special incident is related to the revelation of this âyah. It was a common custom amongst the Arab usurers of the Days of Ignorance to give loans on interest for a specific period of time. If on the expiry of the specified period, the debtor was unable to repay the debt, he was given an extension of time on the condition that the rate of interest will be increased. Similarly, if on the expiry of the second specified period of time, the debt was not paid, the rate of interest was further increased. This incident is mentioned in most of the books of tafsîr, in particular, Lubâbun Nuqûl as narrated by Mujâhid. In order to abolish this destructive social custom, the above-mentioned âyah was revealed. After showing the evil of this common custom and citing a warning on this destructive social trend and selfish motive by using the words ‘increased manifold’, this type of interest was prohibited. This does not mean that if there is no increase, then interest will be permissible because the prohibition of interest in general is clearly mentioned in Surah Baqarah and Nisâ. An example of this is the oft-quoted âyah, "Do not sell My âyat [Signs] for a small price." ‘Small price’ has been mentioned here because if the âyats of Allâh are sold in exchange for the kingdom of all seven continents, then too this will be a ‘small price’. It does not mean to sell an âyat of the Qur'ân for a small price is prohibited but to sell it in exchange for a huge amount is permissible. Similarly, the words ‘increased manifold’ has been used to reject this shameful custom. It has not been used as a condition or clause of prohibition. If the current methods of interest are studied, it could also be concluded that as the habit of taking interest increases, the amount of interest will not remain as it is. It will definitely increase and multiply because the extra amount of interest that is acquired will add on to the present amount resulting in an increased amount of interest. Thus every amount of interest will be ‘increased manifold’. Besides this, in a business which is run on interest, when the actual amount of loan remains as is and the short or long-term interest is paid punctually, then after a period of time the interest amount increases to more than the actual amount of the loan.

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Sixth And Seventh âyah

"Because of the major crimes the Jews committed, We made unlawful upon them many pure and wholesome things and because they stopped many from the Path of Allâh, they took usury, although they were prohibited from it and they devoured people’s wealth unjustly. We have prepared for the disbelievers amongst them a painful punishment." (Surah Nisâ, âyah 160 and 161)

Commentary

In this âyat it has been explained that as a form of punishment many permissible things were made forbidden upon the Jews. Actually, in all the Shariahs, only the bad and filthy things were made forbidden, i.e. those things which are harmful or detrimental for a person’s physical or spiritual well being. Besides this, all the pure and wholesome things were made permissible. However, as a punishment for the continuous sins and crimes of the Jews, they were deprived of many pure things when these were made unlawful upon them. A detailed list of these pure things are mentioned in Surah An’âm. Thereafter, a list of those crimes and sins are given which became the cause of this punishment.

Firstly, these unfortunate people had already strayed away from the Straight Path and upon this they added another crime by making an effort to lead others astray. Secondly, they took interest whereas this was made forbidden upon them. It is known from this explanation of the Qur'ân that interest transactions were made unlawful upon the Jews. The present copy of the Old testament (Taurât) which is in the hands of the Jews also contains to some extent the prohibition of interest despite the agreement on the fact that the copy which Mûsa (Alaihis Salâm) brought was lost.

Some of the Ulema of Tafsîr have stated that interest and usury were prohibited in every religion. Nevertheless, the Qur'ân has shown that dealing in interest was one of the reasons for the punishment given to the Jews. For this reason Rasulullah (SallAllâhu 'alaihi wasallam) mentions in one hadîth that one of the signs of a nation becoming afflicted with the anger of Allâh Ta’âla is that interest becomes common amongst them.

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Eighth âyah

"And that which you give for increase, when it reaches the wealth of people will not increase in the sight of Allâh. The zakât which you give seeking the pleasure of Allâh (will increase), so it is these people who will get a recompense multiplied." (Surah Room, âyah 39)

Commentary
Some commentators have considered the word "Ribâ" [increase] and related this âyah to interest and usury. They have explained that although by taking interest there seems to be a visible increase, yet in reality, there is none. For example, if a person develops a swell on his body visibly, it would seem to be an increase in the size of his body, yet no intelligent person will be happy with such an increase, in fact, he will regard it as a prelude to destruction. On the contrary, if a person gives zakât and sadqah [charity], then although visibly it seems to decrease wealth, yet in reality it is not such. In fact it causes thousands of increases. For example, if a person takes a laxative or has his vein opened to remove a harmful substance from his body, then outwardly it will cause him to become weak. Yet those who know, will consider this weakness to be a prelude to strength and health.

This explanation then becomes the subject matter of another âyah wherein Rasulullah SallAllâhu 'alaihi wasallam is addressed in the following manner: "Do not do someone a favour with the intention of receiving an increased financial reward for it." (Surah Muddaththir, âyah 6)

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This second explanation seems to be more preferable here. Firstly, because Surah Room is a Makki Surah. Being a Makki Surah it is most probable, although not necessary, that this âyah is a Makki âyah unless the contrary is proved. If the âyah is accepted to be a Makki one, then it cannot be related to the prohibition of interest because the prohibition of interest was revealed in Madinah. Besides this it is understood from the subject matter mentioned in the âyah previous to this that the second explanation is more preferable. Allâh Ta’âla says: "So give what is due to the relatives, the needy and the wayfarer. That is better for those who seek the Pleasure of Allâh." (Surah Room, âyah 38) In this âyah the condition of seeking the pleasure of Allâh Ta'âla to receive a reward when spending on the relatives, the needy and the wayfarer is mentioned. In the next âyah it has been further explained that if wealth is given with the intention of receiving an increased reward then such a spending is not for the pleasure of Allâh Ta’âla and hence, no reward will be received for it.

Nevertheless, on the question of interest, if this âyah is omitted then too seven such âyât were quoted wherein the prohibition of interest was mentioned. In the âyah of Surah âla ‘Imrân the prohibition of an increased and multiplied form of interest is mentioned. In the remaining six âyât the prohibition of interest in general is explained. It is clear from this explanation that a multiplied form of interest as well as a double and single-fold form of interest are all unlawful. The prohibition of interest is so severe that a declaration of war is made by Allâh Ta’âla and Rasulullah SallAllâhu 'alaihi wasallam upon those who oppose this command. In this manner seven âyat of the Qur'ân on the subject of interest were explained in detail before you.

Hereafter study the Ahâdîth of Rasulullah SallAllâhu 'alaihi wasallam on the subject of interest. A few Ahâdîth would have been sufficient to explain the question and the law of interest but keeping in mind the importance of the subject it was regarded to be appropriate after a little research to collect and present as many narrations of Ahâdîth as possible on this subject.

I have collected approximately (more than) forty Ahâdîth on this subject from the books of Ahâdîth in my possession. Their translations with brief explanations are now being presented. Only Allâh Ta’âla is the Granter of Success and the Helper.

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In the Name of Allâh, the Most Kind, Most Merciful

1. It is reported from Hadhrat Abû Hurairah RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "Abstain from seven destructive things." The Sahâbah RadhiAllâhu Anhum asked: "O Rasulullah! What are those seven things?" Rasulullah SallAllâhu 'alaihi wasallam replied: "To ascribe partners to Allâh (to make shirk), to practice sorcery (jadû), to unjustly kill such a person whom Allâh Ta’âla has prohibited from killing, to consume interest and the wealth of orphans, to turn one’s back and flee on the day of battle and to slander a chaste, innocent believing woman." Reported by Bukharî, Muslim, Abû Dawûd and Nasa'î.

Commentary

‘Shirk’ means to ascribe partners to Allâh Ta’âla in His Being or Attributes. For example, like Allâh Ta’âla, to consider some other being also worthy of worship; to make a vow in the name of some other being besides Allâh Ta’âla; to regard some other being’s knowledge and power equal to the Knowledge and Power of Allâh Ta’âla or to perform such actions or deeds which are particular to worship like, ruku, sajdah, tawâf, etc. for any other being besides Allâh Ta’âla. All these examples are forms of shirk. The Qur'ân has clearly announced that such a person will never be forgiven who dies in the condition of shirk without repenting.

2. It is reported from Hadhrat Samurah bin Jundub RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "I saw two persons approaching me in a dream last night. They took me to a sanctified land until we reached a river of blood. A person was standing in the centre of the river while another person was standing at the bank of the river with a heap of stones before him. When the person in the centre of the river decided to come out, the person at the river bank threw a stone at his face with such force that it caused him to return where he was. Thereafter, whenever the person in the middle of the river intended to come out, a stone was thrown at his face which caused him to return where he was. I asked my two companions: "Who was the person I saw in the river?" They replied: "A usurer." Reported by Imâm Bukharî.

3. It is reported from Hadhrat Abdullah bin Mas’ûd RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam cursed the giver and taker of interest. Reported by Muslim, Nasa'î, Abû Dawûd, Tirmidhi, Ibne Majah and Ibne Hibbân. In another narration it is reported that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam cursed the witnesses and the writer of an interest transaction.

4. It is reported from Hadhrat Jâbir bin Abdullah RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam cursed the person who takes interest, the person who gives interest, the accountant or writer and the witnesses of an interest transaction.

5. It is reported from Hadhrat Abû Hurairah RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "There are seven major sins. The first is to ascribe partners to Allâh Ta’âla (to commit shirk); to kill unjustly; to take interest, to usurp the wealth of orphans; to flee from Jihâd (fighting in the Path of Allâh); to falsely accuse a chaste woman and to return to the villages after making hijrat [migrating]." Reported by Bazzâr from the narration of ‘Amr bin Shu’aib.

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7. It is reported from Hadhrat Abdullah bin Mas’ud RadhiAllâhu Anhu that the taker of interest, the giver of interest, the two witnesses and writers of the transaction of interest; the woman who tattoos and is tatooed for beauty; the person who avoids giving sadaqah and the person who returns to his home after making hijrah will be cursed on the tongue of Sayyidina Mohammed SallAllâhu ‘alaihi wasallam (on the Day of Qiyâman). Reported by Imâm Ahmed, Abû Ya’lâ, Ibne Khuzaima and Ibne Hibbân.

8. It is reported from Hadhrat Abû Hurairah RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "Allâh Ta’âla has made it compulsory upon Himself not to enter four persons into Jannah and to deprive them from enjoying the bounties of Jannah. They are an addicted alcoholic; the person who takes interest; the person who usurps the wealth of orphans and the person who is disobedient to his parents." Reported by Hâkim from Ibrahim bin Khatheem bin ‘Irâk.

9. It is reported from Hadhrat Abdullah bin Mas’ud RadhiAllâhu Anhu that Sayyidina Rasulullah Sallalahu Alaihi Wasallam said: "There are seventy three types of evil consequences in interest. The least of which is like doing an evil act with one’s mother." Reported by Hâkim.

10. It is reported from Hadhrat Abdullah bin Mas’ud RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "The evils of interest are more than seventy and shirk (ascribing partners to Allâh Ta’âla) is similar to it." Reported by Bazzâr.

11. It is reported from Hadhrat Abû Hurairah RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu ‘alaihi wasallam said: "The evils of interest are of seventy types. The least of which is like committing adultery with one’s mother." Reported by Baihaqî.

12. It is reported from Hadhrat Abdullah bin Salâm RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu ‘alaihi wasallam said: "The act of a person receiving one dirham (silver coin) from interest despite being a Muslim is more severe a crime in the sight of Allâh Ta’âla than committing adultery thirty three times." Reported by Tabrâni. In another narration Hadhrat Abdullah bin Salâm RadhiAllâhu Anhu says: "There are seventy two sins in interest. The smallest sin is like the sin of that person who, despite being a Muslim commits adultery with his mother. The sin of one dirham of interest is more severe than committing adultery more than thirty times. On the Day of Qiyâmah Allâh Ta’âla will allow every pious and evil person to stand except a usurer. He will not be allowed to stand like a healthy person. However, he will stand like a person made mad by the touch of shaytân." Reported by Ibne Abû Dunyâ and Baghawî.

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Note: Hadhrat Hanzalah RadhiAllâhu Anhu is known as "Ghasîlul Malâikah" [meaning washed by the angels] because, when the announcement for the Battle of Uhud was made, he was busy making ghusal [bathing] since he was in the state of janâbat [impurity]. The Sahâbah RadhiAllâhu Anhum started setting out for the battle. As soon as he heard the announcement, he came out and in that very condition he joined the Mujâhidîn. He did not like to delay going for Jihâd until the completion of his bath. Coincidentally, he was martyred in this condition. Rasulullah SallAllâhu 'alaihi wasallam said: "I saw the angels giving him ghusal."

14. It is reported from Hadhrat Anas bin Mâlik RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam addressed us and with great importance the matter of interest was mentioned. Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "The act of using one dirham of interest by a person is more severe a sin in the sight of Allâh Ta’âla than committing adultery thirty six times." Thereafter Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "The greatest form of Ribâ is to dishonour a Muslim." Reported by Baihaqee and Ibne Abû Dunyâ.

15. It is reported from Hadhrat Ibne ‘Abbâs RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu ‘alaihi wasallam said: "Whoever aids an oppressor unjustly to deprive the privileged of their rights is free from the responsibility of Allâh and His Rasul SallAllâhu 'alaihi wasallam. The eating of one dirham of interest by a person is equal to thirty three acts of adultery. Whoever’s flesh is nourished from harâm wealth, the fire of Jahannum is more worthy of it." Reported by Tabrâni and Baihaqî.

16. It is reported from Hadhrat Barâ bin ‘âzib RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "Interest has seventy two doors, the least of which is like committing the act of adultery with one’s mother and the most evil form of interest is to plunder the honour of one’s brother." Reported by Tabrâni.

17. It is reported from Hadhrat Abû Hurairah RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "Interest has seventy sins, the least of which is like committing adultery with one’s mother." Reported by Ibne Majah and Baihaqî.

18. It is reported from Hadhrat Ibne ‘Abbâs RadhiAllâhu ‘Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam prohibited the buying and selling of fruit before it is worthy of being eaten and Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "When adultery and interest become widespread in a locality, then it is as if the people of that locality have brought the punishment of Allâh upon themselves." Reported by Hâkim.

19. It is reported in a hadîth from Hadhrat Ibne Mas’ood RadhiAllâhu ‘Anhu that Sayyidina Rasulullah SallAllâhu ‘alaihi wasallam said: "The nation amongst whom adultery and interest becomes common definitely bring the punishment of Allâh Ta’âla upon themselves." Reported by Abû Ya’lâ.

20. It is reported from Hadhrat ‘Amr bin Al’âs RadhiAllâhu Anhu that he heard Sayyidina Rasulullah SallAllâhu 'alaihi wasallam saying: "The nation amongst whom interest becomes widespread is definitely afflicted with drought and the nation amongst whom bribery becomes common is overwhelmed by awe." Reported by Ahmed.

21. It is reported from Hadhrat Abû Hurairah RadhiAllâhu ‘Anhu that Sayyidina Rasulullah SallAllâhu ‘alaihi wasallam said: "On the night of Me’râj, when we reached the seventh sky, I looked up and saw lightning and thunder. Thereafter I passed by such a group of people whose stomachs were as big as houses. Their stomachs were filled with snakes which were visible from outside. I asked Hadhrat Jabra'îl Alaihis Salâm: "Who are these people?" Hadhrat Jibra'îl Alaihis Salâm replied: "They are usurers". Isbahâni reports from Hadhrat Abû Saîd Khudri RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu ‘alaihi wasallam said: "On the night of Me’râj I saw such people on the first sky whose stomachs, as huge as big homes, were hanging. They were thrown one on top of the other on the path of the people of Firoun. The people of Firoun trample upon them each day, morning and evening, when they are made to stand in front of Jahannum. These people make the following du’â: "O Allâh! Do not establish Qiyâmah" (because they know that they will be flung into Jahannum on that day). Sayyidina Rasulullah SallAllâhu ‘alaihi wasallam said: I asked: "O Jibraeel! Who are these people?" Hadhrat Jibraeel Alaihis Salâm replied: "These are the usurers of your Ummah who will stand like him whom shaytân has made mad with his touch."

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23. It is reported from Qasim bin Abdul Wahid Warrâq that he once saw Hadhrat Abdullah bin Abi Aufâ RadhiAllâhu Anhu in a money-changing market. He said: "O money changers! Listen to glad tidings!" The money changers said: "O Abû Mohammed! May Allâh grant you Jannah. What are the glad tidings?" Hadhrat Abdullah said that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "Receive the glad tidings of Jahannum" (Be prepared for Jahannum)".

Note: To sell and buy gold and silver on credit is unlawful and generally the money-changers deal in credit. This is interest. Hence, the glad tidings of Jahannum were given to them.

24. It is reported from Hadhrat ‘Auf bin Malik RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "Abstain from those sins that will not be forgiven. Firstly, to steal from wealth of booty. Whoever steals anything from the wealth of booty, it will be demanded from him to present it on the Day of Qiyâmah. Secondly, abstain from interest. A usurer will be made to stand on the Day of Qiyâmah in a mad and insane state." Thereafter, Sayyidina Rasulullah SallAllâhu 'alaihi wasallam read the âyah: "Those who eat interest will be made to stand like an insane person because of the touch of shaytân." Reported by Tabrâni.

Isbahâni has reported this hadîth from Hadhrat Anas RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "On the Day of Qiyâmah a usurer will come as an insane person dragging his lips". Thereafter Sayyidina Rasulullah SallAllâhu 'alaihi wasallam recited the above-mentioned âyah.

25. It is reported from Hadhrat Abdullah bin Mas’ûd RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "The end result of plenty of wealth earned through interest will be a decrease." Reported by Ibne Majah and Hâkim.

Note: Mu’ammar says: "We have heard that interest wealth decreases before a period of forty years passes over it." (i.e. it is inflicted with some calamity which causes it to decrease). Reported by Abdurrazzack.

26. It is reported from Hadhrat Abû Hurairah RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "A time is coming when even if a person is saved from interest, yet the dust of it will definitely reach him." Reported by Abû Dawûd and Ibne Majah.

Note: According to the prophecy of this hadîth, interest has become so common that even a very pious person can hardly escape from the pollution of interest. However, the prophecy is with regard to trading interest and not common and banking interest. From this it is established that trading and business interest is also unlawful.

27. It is reported from Hadhrat ‘Ubadah bin Sâmit RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "By the oath of that being who controls my life, some people of my ummah will spend the night in the state of pride, haughtiness, play and amusement and in the morning they will be disfigured as apes and swines, because they made the unlawful lawful; they kept (employed) singing girls; drank liquor; ate interest and wore silk clothing." Reported by Abdullah bin Imâm Ahmed.

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29. It is reported from Hadhrat Ali RadhiAllâhu Anhu that he heard Sayyidina Rasulullah SallAllâhu 'alaihi wasallam cursing the person who takes interest; gives interest; writes the interest transaction and the person who does not give compulsory sadqah. Sayyidina Rasulullah SallAllâhu 'alaihi wasallam also prohibited crying aloud. Reported by Nas'aî.

30. It is reported from Hadhrat ‘Umar bin Khattâb RadhiAllâhu Anhu that the last âyah which was revealed was concerning interest. Sayyidina Rasulullah SallAllâhu 'alaihi wasallam passed away before he could fully explain it to us. Therefore, abstain from interest and that wherein there is a doubt of interest. Reported by Ibne Majah and Dârmi.

Note: A detailed explanation on this statement of Hadhrat ‘Umar RadhiAllâhu Anhu was given in the beginning of this booklet. It was explained that this statement was made with regards to the purchasing and buying of those six items on an increase/decrease or credit basis which Sayyidina Rasulullah SallAllâhu 'alaihi wasallam determined as interest as will be noted in ahadîth numbers 31, 32 and 33. However, a doubt remains whether the ruling of these six items applies to other items besides them or not and if it does, then on what basis and according to which law. Besides this there is no doubt or ambiguity about the prohibition of the clearly understood meaning of interest that was prevalent amongst the Arabs before the revelation of the Qur'ân. In addition, neither did Hadhrat ‘Umar RadhiAllâhu Anhu doubt it’s prohibition nor any other Sahâbi.

31. It is reported from Hadhrat Abû Saeed Khudri RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "Sell gold in exchange for gold only on condition that both sides are equal and do not cause an increase on any one side. Sell silver in exchange for silver only on condition that both sides are equal and do not cause an increase on any one side. Do not sell any of these metals on credit." Reported by Bukhari and Muslim.

32. It is reported from Hadhrat Abû Saeed Khudri RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "The exchange of gold for gold, silver for silver, wheat for wheat, barley for barley, dried dates for dried dates and salt for salt should be done equally and hand to hand (on a cash basis). The person who gives more or demands more has concluded an interest transaction. The giver and receiver are equal in this matter." Reported by Muslim.

33. It is reported from Hadhrat ‘Ubâdah bin Sâmit RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "The exchange of gold for gold, silver for silver, wheat for wheat, barley for barley, dried dates for dried dates and salt for salt should be done equally and hand to hand (on a cash basis). If these items differ, i.e. wheat is exchanged for barley or gold is exchanged for silver, then sell and purchase as you please. However, this buying and selling should be hand to hand, i.e. on a cash basis." Reported by Muslim.

34. It is reported from Sha’bî Rahmatullahi 'alaihi that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam wrote to the Christians of Najrân: "The person amongst you who deals in interest is not under our protection." Reported in Kanzul ‘Ummâl.

Note: From this it is learnt that the law of Islâm with regard to interest applies to all the residents of the country.

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Note: It is learnt from other narrations that most probably this question was asked with regards to the sale of two different types of items on an increased/decreased basis, i.e. where the one item is more than the other.

36. It is reported from the wife of Hadhrat Abû Sufyân RadhiAllâhu Anhu that she said to Hadhrat â'isha RadhiAllâhu Anhâ: "I have sold my slave girl to Hadhrat Zaid bin Arqam RadhiAllâhu Anhu on credit (until he receives his official grant) for the sum of eight hundred coins. Thereafter I purchased this very same slave girl from him for a sum of six hundred coins (i.e. it is as if I have given him a loan of six hundred coins and on the determined date of payment I will be entitled to receive eight hundred coins, thus receiving a profit of two hundred coins)." Hadhrat â'isha RadhiAllâhu Anhâ replied: "By the Oath of Allâh, you have concluded an evil transaction. Inform Zaid bin Arqam that he has destroyed the jihâd he made with Sayyidina Rasulullah SallAllâhu 'alaihi wasallam (because of this interest transaction)." The wife of Hadhrat Abû Sufyân RadhiAllâhu Anhu asked: "Will I be free of committing a sin if I only take back my capital wealth, i.e. six hundred coins, and abandon the rest." Hadhrat âesha RadhiAllâhu Anhâ replied: "Yes. The person who receives advice from his Rabb and thereafter refrains from sinning, his previous sins will be forgiven. This is a decision made in the Qur'ân that whoever contracts an interest deal, will receive his capital amount and nothing extra." Reported in Kanzul ‘Ummâl.

37. It is reported from Hadhrat Abdullah bin ‘Umar RadhiAllâhu Anhu that a person said to him: "I have given a loan to a certain person. He has presented me with a gift. Is this gift permissible for me?" Hadhrat Abdullah bin ‘Umar RadhiAllâhu Anhu replied: "In return for his gift, present him also with a gift or deduct the value of his gift from the loan or return the gift (because it is possible that he presented the gift in return for the loan)." Reported in Kanz.

Note: It is learnt from this hadîth that if a person is happy to pay interest then too it is unlawful. Mutual agreement is not sufficient to make interest permissible.

38. It is reported from Hadhrat Anas RadhiAllâhu Anhu that if any of you gives a loan to his brother and his brother presents him with a plate of food, etc. then it should not be accepted. If he offers a lift on his conveyance, do not mount his conveyance, except in the case where before giving the loan, both were in the habit of exchanging gifts. In this case it will be permissible to accept the gift (because it is clear that the presentation of the gift is not because of the loan.) Reported by Ibne Majah.

39. It is reported from Mohammed bin Sireen Rahmatullahi 'alaihi that Hadhrat Ubai bin Ka’b RadhiAllâhu Anhu presented Hadhrat ‘Umar RadhiAllâhu Anhu with fruit from his garden as a gift. Hadhrat ‘Umar RadhiAllâhu Anhu returned the gift. Hadhrat Ubai bin Ka'b RadhiAllâhu Anhu complained to Hadhrat ‘Umar RadhiAllâhu Anhu saying: "Don’t you know that in the entire Madinah my garden's fruit is the most delicious and excellent (with regards to its wholesome appearance or with regards to its purity). Why did you return it? Accept it." In some narrations it is reported that Hadhrat ‘Umar RadhiAllâhu Anhu had given Hadhrat Ubay bin Ka’b RadhiAllâhu Anhu a loan of ten thousand dirhams. Hadhrat ‘Umar RadhiAllâhu Anhu feared that this gift should not be a return for the loan. After reviewing the matter, Hadhrat Umar RadhiAllâhu Anhu accepted the gift because before giving the loan, both were in a habit of exchanging gifts with each other (and in this case it is permissible for the creditor to accept the debtor's gift as was mentioned in the previous hadîth of Hadhrat Anas RadhiAllâhu Anhu). Despite Hadhrat Ubay’s insistence on Hadhrat Umar RadhiAllâhu Anhu to accept the gift, Hadhrat Ubay’s Fatwâ (ruling) was also the prohibition for the creditors to accept the debtor’s gift as will be clearly seen in the next hadîth. Reported in Kanz.

40. It is reported from Hadhrat Ubay bin Ka’b RadhiAllâhu Anhu that if you give a person a loan and he presents you with a gift, then take your amount of loan back and return the gift. Reported in Kanz.

41. It is reported from Hadhrat Ibne ‘Abbâs RadhiAllâhu Anhu that if anyone of you gives a person a loan, he should not accept his gift of meat nor use his conveyance. Reported in Kanz.

42. It is reported from Hadhrat Ali RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "A loan which creates benefit is Ribâ (interest)." Reported in Kanz.

43. It is reported from Hadhrat Ali RadhiAllâhu Anhu that Sayyidina Rasulullah SallAllâhu 'alaihi wasallam said: "When Allâh Ta’âla wants to destroy a nation, interest transactions become widespread amongst them." Reported in Kanz.

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Note: This hadîth makes it clear that Hadhrat ‘Umar RadhiAllâhu Anhu had no doubts in the understanding of interest in general.

45. It is reported from Sha’bee Rahmatullahi 'alaihi that Hadhrat ‘Umar RadhiAllâhu Anhu said: "We have abandoned ninety percent of halâl out of fear that it may be Ribâ." Reported in Kanz.

Note: It is clear from this hadîth and others before it that the expression of regret by Hadhrat Umar RadhiAllâhu Anhu after the revelation of the âyat prohibiting interest of not getting an opportunity of enquiring from Sayyidina Rasulullah SallAllâhu 'alaihi wasallam about a complete explanation of Ribâ does not mean that the understanding of Ribâ was unclear or ambiguous, but rather, it meant that some unclarity remained with regard to those types which Sayyidina Rasulullah SallAllâhu 'alaihi wasallam included in the understanding of Ribâ. However, there remains no ambiguity or unclarity with regard to the Ribâ mentioned in the Qur'ân of taking a profit on a loan.

46. It is reported from Hadhrat Ibne Abbâs RadhiAllâhu Anhu that someone asked him: "If a person is owing some money and before the due date of payment he is told: "If you pay immediately in cash, a certain amount will be deducted from your loan." Hadhrat Ibne Abbâs RadhiAllâhu Anhu replied that there is nothing wrong with such an agreement. Ribâ will take place when a person asks for more time to pay in return for which he gives an extra amount of money. Ribâ amount is deducted from his loan." Reported in Kanz.

47. It is reported from Hadhrat Ibne Abbâs RadhiAllâhu Anhu that he said: "Do not enter into any business partnership with a Jew, Christian or Fireworshipper." Some people asked him the reason. He replied: "They deal in interest and interest is unlawful." Reported in Kanz.

Note: It is learnt from this statement of Hadhrat Ibne Abbâs RadhiAllâhu Anhu that it is unlawful to enter into any business partnership with an interest dealer. I intended to compile a set of forty Ahâdîth concerning interest but in doing so I have exceeded forty. The sayings of Sayyidina Rasulullah SallAllâhu 'alaihi wasallam are an explanation of the Qur'ân-e-Karîm. If a person honestly studies this collection of Ahâdîth, all doubts which are presented on the question of interest will be removed. Answers to these doubts were also given in the beginning of this booklet. I now wish to conclude the first part of the question of interest here. If Allâh Ta’âla grants me the opportunity I will write a second part as well, and only Allâh is the Helper and Giver of Ability.

Mufti Muhammed Shafi'i (May Allâh forgive him).

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