Shari'a ta haramta riba gabaki ɗaya, ba tare da la'akari da adadin kaso ba, ko yana da yawa ko kaɗan. Ribar riba haram ce tabbatacciya; babu wanda yake da haƙƙin mallakarta, kuma dole ne a mayar da ita ga masu ita na asali idan an san su. Allah (SWT) ya ce:

Shar’a prohibited usury absolutely, regardless of its percentage, whether it was high or low. The usury gain is definitely Haram; nobody has the right to own it, and it has to be returned to its original owners if they were known. Allah (swt) said:

"Waɗanda suke cin riba ba za su tashi ba sai kamar tashin wanda shaiɗan ya tabar da shi daga tsoro saboda tabawarsa. Wannan saboda sun ce: Ciniki kawai yana kama da riba, alhali Allah ya halatta ciniki kuma ya haramta riba. Wanda duk wata wa'azi daga Ubangijinsa ya zo masa, sai ya hanu (ya daina), to abin da ya riga ya wuce nasa ne, al'amarinsa kuma yana ga Allah. Amma wanda ya koma (zuwa riba), waɗannan su ne 'yan wuta; za su dawwama a cikinta har abada." [Al-Baqarah: 275] Kuma Ya ce (SWT):

“Those who devour (take) interest (riba) cannot stand except as the one whom the Satan, by (his) touch, drives Him to madness. That is because they say: Trade is just like riba, whereas Allah permitted trade and forbade riba. The one to whom an admonition from his Lord comes and He refrains (in obedience thereto), He shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for Him who returns (to usury), such are rightful owners of the fire. They will abide therein eternally.” [Al-Baqarah: 275] And He (swt) said:

"Ya ku waɗanda suka yi imani! Ku ji tsoron Allah, kuma ku bar abin da ya rage na riba (ta ruwa) idan kun kasance masu imani. Idan kuma ba ku yi ba, to ku sani yaƙi (daga gare Shi) daga Allah da ManzonSa. Idan kuma kun tuba, to kuna da jarinku (ba tare da riba ba). Kada ku yi zalunci, kuma kada a yi muku zalunci." [Al-Baqarah: 278-279].

“O you who believe! Observe your duty to Allah, and give up what remains of your demands for usury, if you are (in truth) believers. And if you do not, then take notice of war (against you) from Allah and His Messenger. And if you repent then you have your capital (without interest). Deal not unjustly, nor be dealt with unjustly.” [Al-Baqarah: 278-279].

Gaskiyar al'amarin game da riba ita ce, riba da mai bada bashi ke karba cin gajiyar kokarin mutane ne, kuma lada ce ba tare da kashe wani kokari ba. Kuma kasancewar kudin da ake karbar riba a kansa ana tabbatar da ribarsa, ba tare da fuskantar wata asara ba, abu ne da ya saba da ka'ida ta gaba daya wacce ke cewa: 'Asara na tafiya tare da riba.' Saboda haka, saka dukiya ta hanyar hadin gwiwa, Mudharaba da noma da rabon amfani a cikin sharuddansu yana halatta, domin al'umma na amfana da su, kuma ba a cin gajiyar kokarin wasu mutane, a maimakon haka su ne hanyar da ke ba su damar amfana da kokarinsu, kuma wannan saka jari yana fuskantar asara kamar yadda yake fuskantar riba, abu ne wanda ya bambanta da riba. Sai dai, haramta riba an yi shi ne ta nassi, ba tare da an bayyana dalili ba, kuma Hadisan Manzon Allah ﷺ sun yi bayani kan kayayyakin da riba (kari ko ragi) ta haramta a cikinsu. Duk da haka, yana iya zuwa a zuciya cewa mutumin da ke da dukiya zai ajiye ta ga kansa, kuma ba zai zama mai karimci ba har ya ba da bashin ta ga mabukata domin biyan bukatunsu. Irin wannan bukata za ta matsa wa mabukacin lamba, don haka dole ne a samu hanyar biyan irin wannan bukata. Bugu da kari, bukatu a yau sun zama masu yawa da bambance-bambance, kuma riba ta zama tushen ciniki, noma da masana'antu. Saboda haka, an kafa bankuna domin mu'amala da riba, kuma babu wata hanya face su, kamar yadda babu wata hanya face masu riba wajen biyan bukatu.

The true reality of usury is that the interest which the usurer takes is an exploitation of the effort of the people, and it is a recompense without spending any effort; and because the money on which usury is taken is of secured interest, not subject to any loss, is a matter which disagrees with the general rule which states: ‘Loss goes with the gain.’ Therefore, investing the property by partnership, Mudharaba and sharecropping within their conditions is allowed as the community benefits from them and the effort of other people is not exploited, but they are rather a means which enables them to benefit from their own effort, and this investment is subject to loss as it is subject to profit, a matter which is different than usury. However, prohibiting the usury was by the text, which was not reasoned, and the Ahadith of the Messenger of Allah (pbuh) explained the commodities in which usury (increase or decrease) is prohibited. Anyhow, it may occur to the mind that the person who possesses a property will keep it for himself, and He may not be generous enough to lend it to the needy in order to meet their needs. Such need will press on the needy person, so there should be a means to meet such need. Moreover, the needs, nowadays, have become numerous and varied, and usury became the foundation of trading, agriculture and industry. Therefore, banks were established to deal with usury, and there is no way other than them as there is no way other than usurers to meet the needs.

Amsar wannan shi ne cewa muna magana ne game da al'ummar da a cikinta ake aiwatar da dukkan Musulunci, har da bangaren tattalin arziki, ba game da al'umma a halin da take ciki yanzu ba. Wannan saboda al'ummar yanzu ana gudanar da ita ne bisa tsarin Jari-hujja; saboda haka bankin ya fito a cikinta a matsayin daya daga cikin abubuwan da rayuwa ke bukata. Don haka mai dukiya wanda ke ganin kansa mai 'yanci a mallakarsa, kuma yana ganin kansa mai 'yanci wajen cin zarafi ta hanyar yaudara, mamaye kasuwa, caca, riba da makamantan haka, babu shakka ba tare da sa ido daga gwamnati ko takura daga doka ba, yana ganin riba da banki a matsayin abubuwan da rayuwa ke bukata.

The answer to this is that we talk about the society in which the whole of Islam including the economic aspects, is applied, not about the society in its current situation. This is because the current society is run according to the Capitalist system; therefore, the bank emerged in it as one of life’s necessities. So the owner of the property who sees himself free in his ownership, and who sees himself free to exploit by cheating, monopoly, gambling, usury and such like, without supervision from a government or restriction by a law no doubt, considers usury and the bank to be of life’s necessities.

Tsarin tattalin arzikin yanzu dole ne a canza shi gaba ɗaya, a maye gurbinsa, da tushe da kuma gaba ɗaya, da tsarin tattalin arziki na Musulunci. Idan aka cire wannan tsarin aka aiwatar da tsarin Musulunci, to zai bayyana ga mutane cewa a cikin al'ummar da ake aiwatar da Musulunci a cikinta, riba ba ta bayyana a matsayin abu mai wajibi ba, domin wanda ke buƙatar aro, yana buƙatarsa ko dai don rayuwa ko don noma. Dangane da buƙata ta farko, Musulunci yana biyan ta ta hanyar tabbatar da abincin yau da kullum ga kowane ɗan ƙasa. Dangane da buƙata ta biyu kuwa, Musulunci yana biyan ta ta hanyar ba wa mabuƙata aro ba tare da riba ba. Ibn Hibban ya ruwaito daga Ibn Mas'ud cewa ya ce: Manzon Allah ﷺ ya ce: "Duk wani Musulmi da ya ba wani Musulmi aro sau biyu, to, tabbas za a ƙidaya shi kamar sadaka ɗaya." Ba da aro ga mabuƙata abu ne da ake so, kuma karɓar aro ba abu ne da ake ƙi ba, a'a abu ne da ake so, domin Manzon Allah ﷺ yana karɓar aro. Kuma tun da akwai karɓar aro, kuma yana da kyau ga mai karɓa da mai bayarwa, sai ya bayyana cewa riba na ɗaya daga cikin manyan cutarwa ga rayuwar tattalin arziki. Ma'ana ma ta bayyana cewa wajibi ne a kawar da riba, a kuma kafa katanga mai ƙarfi tsakaninta da al'umma, ta hanyar doka da shiryarwa bisa tsarin Musulunci.

The current economic system has to be changed completely and to be replaced, radically and completely, by the Islamic system of economics. If this system was removed and the Islamic system was applied, then it will appear to the people that in the society in which Islam is applied, usury does not appear to be necessary, because the one who needs to borrow, needs that for either living or farming. In regard to the first need, Islam meets it by securing the livelihood for every citizen. As for the second need, Islam meets that by lending to the needy without usury. Ibn Hibban narrated from Ibn Mas’oud that He said that the Messenger of Allah (pbuh) said: “Any Muslim who lends (to) another Muslim twice, surely it would be counted as one charity.” Lending to the needy is recommended and borrowing is not disliked, it is rather recommended because the Messenger of Allah (pbuh) used to borrow. And since borrowing exists, and it is recommended for the borrower and the lender, then it became apparent that usury is one of the most severe harms to economic life. It rather became obvious that it is necessary to eliminate usury and to establish thick barriers between it and the society by legislation and direction in accordance with the system of Islam.

Idan an kawar da riba, to ba za a sami buƙatar bankunan da ke wanzuwa a yau ba. Baitul-mal (asusun dukiyar jama'a) zai kasance shi kaɗai mai ba da dukiya ba tare da riba ba, bayan an tabbatar da cewa za a iya amfana da dukiyar. ’Umar ibn al-Khattab ya ba manoma a Iraƙi dukiya daga Baitul-mal don su yi amfani da filayensu.' Hukuncin shari'a (Hukm Shar'i) ya nuna cewa ana ba manoma dukiya daga Baitul-mal wadda za ta taimaka musu wajen amfani da filayensu, har sai an girbe amfanin gona. Imam Abu Yusuf ya ce: 'Mabukaci yana karɓar dukiya a matsayin rance daga Baitul-mal wadda yake buƙata don yin aiki a filinsa.' Kamar yadda Baitul-mal ke ba manoma rance don noma, haka kuma yana ba wasu kamar masu sana'a waɗanda ke yin aiki da kansu, ko abubuwan da za su buƙata don rayuwarsu. ’Umar ya ba manoma saboda suna cikin buƙata don biyan bukatun rayuwarsu; don haka ba za a ba manoma masu arziki komai daga Baitul-mal don ƙara yawan amfanin gonarsu ba. Ta hanyar kwatanta da manoma, duk wasu mutane masu kama da su waɗanda ke cikin buƙata don biyan bukatun rayuwarsu ana taimaka musu. Manzon Allah ﷺ ya ba wani mutum igiya da gatari don ya sare itace domin samun abincinsa. Duk da haka, guje wa riba ba ya dogara da kasancewar al'ummar Musulunci, ko kasancewar Ƙasar Musulunci, ko kasancewar wanda ke ba da dukiya a matsayin rance; a maimakon haka, riba haram ce kuma dole ne a guje ta ko akwai Ƙasar Musulunci ko babu, kuma ko akwai al'ummar Musulunci ko babu, ko akwai masu ba da dukiya a matsayin rance ko babu.

If usury was eliminated then there would be no need for the banks, which exist today. The Bait ul-Mal (treasury fund) will remain the only lender of property without interest after ascertaining the possibility of benefiting from the property. ’Umar ibn al Khattab gave the farmers in Iraq properties from the Bait ul-Mal to (help them) use their land’. The divine law (Hukm Shar’i) states that the farmers are given from the Bait ul- Mal properties which help them to use their land, until the crops are collected. Imam Abu Yusuf said: ‘The needy is given a property as a loan from the Bait ul-Mal which He needs in order to work in his land.’ As the Bait ul-Mal lends to farmers for agriculture, it lends to others like the craftsmen who carry out individual work or things they may need to maintain themselves. ’Umar gave to the farmers because they were in need to meet their own livelihood; so the rich farmers would not be given anything from the Bait ul-Mal to increase their production. By analogy with farmers, any other people similar to them in need for meeting their own livelihood are provided for. The Messenger of Allah (pbuh) gave a man a rope and an axe to cut wood for gaining his food. However, avoiding usury is not subject to the existence of the Islamic society, or the existence of the Islamic State, or the existence of the one who lends the property, rather usury is Haram and it must be avoided whether there is an Islamic State or not, and whether there is an Islamic society or not, or there are those who lend property or not.