ABSTRACT
In the prior chapters, we have examined riba from numerous points of view: linguistic, the Abrahamic revealed tradition, fiqh, political, and economic. Each form of analysis points to complementary conclusions about riba and interest being very similar, particularly when one is extending a loan of money. The two most ancient perspectives presented in the translation of the entry for riba in Lisan Al Arab and the comparative religion perspective shared by Dr Cornell make clear that from the earliest times the increase paid on a loan of money has troubled the Abrahamic faiths to the extent that specialized words were selected to embody the fact that such gains are unacceptable when taken from one human by another. As such, the ban on interest was contemplated by most societies and is found in the Hammurabic codes, Roman law, even Buddhist meditations. In both the Torah and the Quran, the ban is formal, with the latter text elevating the ban to a universal tenant of the highest order when without equivocation, God forbids riba in the 275th verse of the second chapter of the Quran:
Those who devour usury will not stand except as stands one whom the evil one by his touch hath driven to madness. That is because they say: “Trade is like riba,” But God hath permitted trade and forbidden riba. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for God [to judge]; But those who repeat (the offense) are companions of the fire: They will abide therein [for ever].
