that ribā, in linguistic usage, means increase. Allah, Exalted is He, says: “Whatever you give in ribā, seeking increase through people’s wealth, will not increase with Allah” (al-Rum 39). Seeking an increase through trade is not, in itself, forbidden; rather, what is forbidden is an increase of a particular kind in particular forms of property, as the Messenger of Allah, peace and blessings be upon him, explained in what was related to us by Abd al-Wahhab ibn Muhammad al-Khatib, from Abd al-Aziz ibn Ahmad al-Khallal, from Abu al-Abbas al-Asamm, from al-Rabi, from al-Shafi‘i, from Abd al-Wahhab, from Ayyub ibn Abi Tamimah, from Muhammad ibn Sirin, from Muslim ibn Yasar and another man, from Ubadah ibn al-Samit, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:

“Do not sell gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, or salt for salt, except in equal amounts, in a direct exchange, hand to hand. But sell gold for silver, silver for gold, wheat for barley, barley for wheat, dates for salt, and salt for dates, hand to hand, however you wish.” One of the two omitted the mention of salt or dates, while the other added: “Whoever gives an increase or takes one has engaged in ribā.” (1)

Muṭarrif also related this hadith from Muhammad ibn Sirin, from Muslim ibn Yasar and Abdullah ibn Atiq, from Ubadah. Thus, the Prophet, peace and blessings be upon him, explicitly named six things.

Most scholars held that the ruling of ribā applies to these six things on account of the attributes found in them, and therefore extends to every form of property in which those attributes are found. They then differed over those attributes. One group held that the operative meaning in all of them is utility, and thus affirmed ribā with respect to all property. The majority, however, held that ribā applies to dirhams and dinars by virtue of one attribute, and to edible commodities by virtue of another. They differed regarding that attribute: one group held that it applies to dirhams and dinars by virtue of their function as currency; this was the view of Malik and al-Shafi‘i. Another group held that it applies by reason of weight; this was the view of the scholars of juristic opinion, who accordingly affirmed ribā with respect to all weighed goods, such as iron, copper, cotton, and the like.

As for the other four things, one group held that ribā applies to them by reason of measurement by volume; this was the view of the scholars of juristic opinion, who accordingly affirmed ribā with respect to all commodities measured by volume, whether edible or not, such as gypsum, lime, and the like. Another group held that the legal cause in them is edibility together with measurement by volume or weight. Thus, ribā applies to every edible commodity that is measured by volume or weight, but does not apply to that which is neither measured by volume nor weight. This was the view of Sa‘id ibn al-Musayyib, and it was also al-Shafi‘i’s earlier view, may Allah have mercy on him. In his later view, he held that ribā applies to them by reason of edibility, and he affirmed ribā with respect to all edible things—produce, fruits, vegetables, and medicines—whether measured by volume or by weight, on account of what was related from Ma‘mar ibn Abdullah, who said: “I heard the Messenger of Allah, peace and blessings be upon him, say: ‘Food for food must be equal for equal.’” (2)