5. Hadith (758) shows that maligning the honor of a virtuous Muslim is one of the gravest kinds of ribā.
6. It also indicates that fornication with one’s unmarriageable relatives is among the most heinous and monstrous sins, for its obscenity is greater than fornication with a distant woman.
7. The text singles out “eating” ribā because that is the most common form of benefiting from it; every other form of benefit takes the same ruling.
8. In hadith (708) the term ribā refers purely to the commission of a forbidden act, even if it is not one of the legally recognized categories of ribā.
9. The Prophet ﷺ placed the consumer of ribā and the one who pays it on the same footing, for the consumer can only profit through the other’s cooperation and partnership. Both therefore share the sin just as they cooperated in the act, even though one may be pleased while the other is wronged. Nor is the borrower excused by necessity, for he could meet his need through some lawful avenue of transaction.

Benefits

1. The Lawgiver devoted special care to prohibiting invalid sales because they contradict the default rule; for valid sales He was satisfied to leave them under the original presumption and endorse them, the basic principle in such matters being permissibility.
2. Ribā al-nasīʾah (deferred-payment ribā) is prohibited by the Qur’an, the Sunnah, consensus, and analogical reasoning, whereas ribā al-faḍl (surplus ribā) is prohibited by the Sunnah, consensus, and analogical reasoning.
3. Most of the forbidden commercial issues return to three foundational principles:
   1. the principle of ribā;
   2. the principle of gharar (excessive uncertainty);
   3. the principle of fraud and deception.
4. Shaykh al-Islām said: Whatever wealth a person earns through transactions over which the scholars have differed, while he acted on a plausible interpretation and believed them to be lawful on the basis of ijtihād