can be a means to shirk (associating partners with Allah). Likewise, because people desire and love riba, the Shariah has closed every avenue that could lead to it. Riba is no trivial matter—as will come, Allah willing, in the chapter on riba—and it is among the gravest of sins. There is no sin, short of disbelief, to which such a punishment has been attached as riba.

The author’s statement, “Not in reverse; it is impermissible,” may be understood in two ways. It may mean that this is the reverse of an ‘inah transaction: one sells an item for cash at a certain price, then buys it back on deferred payment for a higher price. It may also mean, “not in reverse”—that is, not for the same price at which he sold it on deferred payment. This is because the author described the case by saying, “for less than the price at which he sold it on deferred payment.” According to the second interpretation, his words, “not in reverse,” mean that he may not buy it back for the same price, nor for a higher price.

This is because he either buys it back for less, which is the case discussed by the author, or for the same price, or for more.

For example, I sell this man a car for twenty thousand, payable in one year, then buy it back from him for twenty thousand in cash. This is permissible, because it involves no riba.

Likewise, if I sell it for twenty thousand and buy it back for twenty-five thousand, this is permissible, because there is no riba involved. If I give him more than the price for which I sold it, that is to his benefit. Riba is fundamentally based on injustice, whereas this involves no injustice; rather, it is a favor.

Issue: The reverse of an ‘inah transaction is for me to sell him an item for cash at a given price, then buy it back from him on deferred payment for a higher price.