repay a larger quantity of the same. This is clearly a usurious transaction though it was given the apparent form of a sale. It may be added that a case in which the debtor, of his own free will, paid to the creditor a certain sum over and above the original debt, was not considered a case of ribā.4 This was a case in which the Holy Prophet himself was the debtor, and when he paid back the debt, he paid something in addition. Such excess is in fact a gift made by the debtor of his own freewill and is not prohibited.

Interest

The basis of the prohibition of usury is undoubtedly sympathetic feelings towards those in distress, but the word used is ribā (lit. an excess or addition) which means an addition over and above the principal sum lent (TA., LL.); and, therefore, though the word is considered by some modern writers to apply only to usurious transactions, it apparently includes all kinds of interest, whether the rate be high or low, and whether the interest is or is not added to the principal sum, after fixed periods. In fact, it would be difficult to discriminate between interest and usury, and indeed all interest has a tendency to assume, ultimately, the form of usury, and becomes oppressive for the debtor, a fact which is borne out by the history of indebtedness in all countries. It is sometimes argued that the prohibition of interest would be a serious drawback in the carrying on of trade and business transactions and also in the execution of important national schemes. It is true that this prohibition, if taken in a broad sense, does not fit in the frame of the modern world conditions, but the high ideal which Islām places before itself is not unworkable, and the great Muslim nation of early days, spread over vast territories, the vanguard of the great nations of the world in the march of civilization, carried the Quranic injunction regarding ribā faithfully into practice. The material civilization of Europe has, however, given rise to conditions in which usury and interest seem to be unavoidable, and so the Muslims were told thirteen centuries before: “The Holy Prophet said, A time will come over people when not a single person will remain who does not swallow down ribā and if there is any one who refrains from it, still its vapour (or dust) will overtake him” (AD. 22:3).