Riba in the context of "Al-Baqara"

Usury (/ˈjuːʒəri/) is the practice of making loans that are seen as unfairly enriching the lender. The term may be used in a moral sense—condemning taking advantage of others' misfortunes—or in a legal sense, where an interest rate is charged in excess of the maximum rate that is allowed by law. A loan may be considered usurious because of excessive or abusive interest rates or other factors defined by the laws of a state. Someone who practises usury can be called a usurer, but in modern colloquial English may be called a loan shark.

In many historical societies including ancient Christian, Jewish, and Islamic societies, usury meant the charging of interest of any kind, and was considered wrong, or was made illegal. During the Sutra period in India (7th to 2nd centuries BC) there were laws prohibiting the highest castes from practising usury. Similar condemnations are found in religious texts from Buddhism, Judaism (ribbit in Hebrew), Christianity, and Islam (riba in Arabic). At times, many states from ancient Greece to ancient Rome have outlawed loans with any interest. Though the Roman Empire eventually allowed loans with carefully restricted interest rates, the Catholic Church in medieval Europe, as well as the Reformed Churches, regarded the charging of interest at any rate as sinful (as well as charging a fee for the use of money, such as at a bureau de change). Christian religious prohibitions on usury are predicated upon the belief that charging interest on a loan is a sin.

Islamic banking, Islamic finance (Arabic: مصرفية إسلامية masrifiyya 'islamia), or Sharia-compliant finance is banking or financing activity that complies with Sharia (Islamic law) and its practical application through the development of Islamic economics. Some of the modes of Islamic finance include mudarabah (profit-sharing and loss-bearing), wadiah (safekeeping), musharaka (joint venture), murabahah (cost-plus), and ijarah (leasing).

Sharia prohibits riba, or usury, generally defined as interest paid on all loans of money (although some Muslims dispute whether there is a consensus that interest is equivalent to riba). Investment in businesses that provide goods or services considered contrary to Islamic principles (e.g. pork or alcohol) is also haram ("sinful and prohibited").

Profit and Loss Sharing (also called PLS or participatory banking) refers to Sharia-compliant forms of equity financing such as mudarabah and musharakah. These mechanisms comply with the religious prohibition on interest on loans that most Muslims subscribe to. Mudarabah (مضاربة) refers to "trustee finance" or passive partnership contract, while Musharakah (مشاركة or مشركة) refers to equity participation contract. Other sources include sukuk (also called "Islamic bonds") and direct equity investment (such as purchase of common shares of stock) as types of PLS.

The profits and losses shared in PLS are those of a business enterprise or person which/who has obtained capital from the Islamic bank/financial institution (the terms "debt", "borrow", "loan" and "lender" are not used). As financing is repaid, the provider of capital collects some agreed upon percentage of the profits (or deducts if there are losses) along with the principal of the financing. Unlike a conventional bank, there is no fixed rate of interest collected along with the principal of the loan. Also unlike conventional banking, the PLS bank acts as a capital partner (in the mudarabah form of PLS) serving as an intermediary between the depositor on one side and the entrepreneur/borrower on the other. The intention is to promote "the concept of participation in a transaction backed by real assets, utilizing the funds at risk on a profit-and-loss-sharing basis".

Murabaḥah, murabaḥa, or murâbaḥah (Arabic: مرابحة, derived from ribh Arabic: ربح, meaning profit) was originally a term of fiqh (Islamic jurisprudence) for a sales contract where the buyer and seller agree on the markup (profit) or "cost-plus" price for the item(s) being sold. In recent decades it has become a term for a very common form of Islamic (i.e., "shariah-compliant") financing, where the price is marked up in exchange for allowing the buyer to pay over time—for example with monthly payments (a contract with deferred payment being known as bai-muajjal). Murabaha financing is basically the same as a rent-to-own arrangement in the non-Muslim world, with the intermediary (e.g., the lending bank) retaining ownership of the item being sold until the loan is paid in full. There are also Islamic investment funds and sukuk (Islamic bonds) that use murabahah contracts.

The purpose of murabaha is to finance a purchase without involving interest payments, which most Muslims (particularly most scholars) consider riba (usury) and thus haram (forbidden). Murabaha has come to be "the most prevalent" or "default" type of Islamic finance.

Jamia (جامعة jāmi‘a; also jamiya[h]) is the Arabic word for gathering. It can also refer to a book Al-Jami'a or a mosque, or more generally, a university. In the latter sense it refers in official usage to a modern university, based on the Western model, as opposed to the medieval madrasa. The term seems to be a translation of "university" or the French "université" and emerged in the middle of the 19th century; the earliest definite use in this sense appears in 1906 in Egypt.

In Islamic economics, Jamia refers to a rotating savings and credit association commonly found in various communities, especially in Muslim majority countries. These associations involve members contributing money into a common pool on a regular basis, with each member taking turns receiving a lump sum from the pool. Jamia facilitates access to funds for various purposes without resorting to interest-based borrowing. Under sharia law, the payment of interest, known as riba, is forbidden due to its perceived exploitative nature of borrowers. Jamia in this case, offers a method that adheres to Islamic principles without resorting to interest-based borrowing.

Islamisation (Urdu: اسلامی حکمرانی) or Shariasation—i.e. the implementation of Islamic practices, laws, punishments, legal structures, textbooks, etc. into the governance, social fabric and legal framework of what had originally been a Muslim but primarily secular state—has a long history in Pakistan since the 1950s. It became the primary policy, or "centerpiece" of the government of General Muhammad Zia-ul-Haq, the ruler of Pakistan from 1977 until his death in 1988.

Zia is often identified as "the person most responsible for turning Pakistan into a global center for political Islam." Zia-ul-Haq committed himself to enforcing his interpretation of Nizam-e-Mustafa ("Rule of the prophet" Muhammad), establishing separate Shariat judicial courts and court benches to judge legal cases using Islamic doctrine.New criminal offenses (of adultery, fornication, and types of blasphemy), and new punishments (of whipping, amputation, and stoning to death), were added to Pakistani law. Interest payments for bank accounts were replaced by "profit and loss" payments. Zakat charitable donations became a 2.5% annual tax. School textbooks and libraries were overhauled to remove un-Islamic material.Offices, schools, and factories were required to provide praying space. Zia bolstered the influence of the ulama (Islamic clergy) and the Islamic parties, and conservative scholars were often on television. Tens of thousands of activists from the Jamaat-e-Islami party were appointed to government posts to ensure the continuation of his agenda after his death. Conservative ulama were added to the Council of Islamic Ideology.