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On October 8th 2012 ,Captain Eric Lomax died aged 93.

Lomax, who was captured at the fall of Singapore in 1942, was among thousands of servicemen who were used as slave labour by the Japanese on the railway. Years later he came to terms with his treatment by meeting his interrogator from torture sessions and writing about his experiences in his book, The Railway Man.

His book was adapted for a movie in which Oscar-winning star Firth plays him in later life, with Jeremy Irvine playing him in his younger days. The Railwayman was one of the landmark books of the 1990s.

The horrific conditions of the prisoners as they built the line, with a terrible loss of life, famously formed the basis of David Lean's 1957 film, The Bridge On The River Kwai.

Lomax endured savage beatings when guards found a radio he had helped to build within his prison camp.

He went on to become a lecturer at Strathclyde University, but was haunted by his treatment and met the interpreter who had interrogated him while he was tortured, Takashi Nagase, after he wrote about his remorse in a book.

Lomax's wife, Patti, contacted Nagase and both men returned to Kanchanaburi to meet in 1993 and eventually became friends, it really shows the measure of the man and his compassion with the forgiveness to the man who must have inflicted many beatings upon him.

Lomax was born on 30th May 1919 in Edinburgh and was a Royal Signals officer attached to the 5th Field Regiment, Royal Artillery. He was commissioned into the Royal Corps of Signals in 1940 and was a lieutenant when he was captured by the Japanese at the fall of Singapore.

In 1945, Lomax returned to Edinburgh following three and half years of interrogation and torture. He was awarded the Efficiency Medal (Militia) in 1949 and was granted the honorary rank of captain.

Lomax wrote about his experiences during the war and his reconciliation with one of his former torturers on the The Forgiveness Project website, which is a  charity that explores how reconciliation can be used to help people's lives.

Captain Lomax wrote: "After my retirement in 1982, I started searching for information about what had happened in Siam. The need to know is powerful. In the course of my search I learnt that Nagase Takashi – my interrogator and torturer – had offered to help others with information.”

"I learnt that he was still alive, active in charitable works, and that he had built a Buddhist temple. I was sceptical. I couldn't believe in the notion of Japanese repentance. I strongly suspected that if I were to meet him I'd put my hands round his neck and do him in.”

✨✨✨ “Si hay un lugar en el mundo donde las palabras se encuentran a salvo, es dentro de un libro” ✨✨✨

Research and Analysis: Abdul Samad Saim

Note: This writing is the result of my personal scholarly research. Agreement or disagreement is a matter of individual perspective. — Saim

Atomic Analysis of the Object and the Absolute Sovereignty of "Al"

When the Holy Quran mentions the economic term "Riba," it prefixes it with

"Al" (Al-Ta’rif). Linguistically, this renders it a "Definite Noun" (Ism-e-Ma'rifah) and a "Universal Generic" (Alif Lam al-Istighraqi). Allah states: “...Allah has permitted trade and has forbidden Riba (The Usury)” (Al-Baqarah: 275). Technically, this encapsulates every possible form and manifestation of interest within the scope of this single word. Here, the Alif Lam signifies the genus, encompassing every individual unit of Riba. Translators often conflate this with qualitative terms like "cruel usury" or "compound interest." This is a scholarly error in identifying the "Object" (Maf’ool), creating a false impression that only "excessive interest" is forbidden. Grammatically, the presence of "Al" proves that every amount—large or small—falls under the legal axe. If the law states, "The Murder is forbidden," can any interpretation allow for "merciful murder"? Certainly not. The "Al" on the Object renders the debate over quantity irrelevant.

Direct Narration and the Misuse of the "Present State" (Haal)

In Surah Al-Imran, verse 130, the words are often presented as a "Condition" (Shart) for prohibition, which is a literal linguistic distortion: “O you who have believed, do not consume Riba, doubled and multiplied” (Al-Imran: 130). Grammatically, the phrase "doubled and multiplied" (Ad’afan Muda’afah) describes the State (Haal) of the Object, not a legal prerequisite. In Direct Narration, Allah is depicting the prevalent economic custom: "Do not consume usury (in the state that it has) become manifold." This is a "Descriptive Attribute" (Sifat-e-Bayaniyah) intended to highlight the severity of the crime. Turning this into a "Restrictive

Attribute" (Sifat-e-Qaydiyyah) is a scholarly slip that leads to the flawed logic that if interest is not manifold, it might be permissible. In Divine Law, the Object (Riba) is forbidden due to its essence, not its quantity.

Riba al-Nasi'ah and Riba al-Fadl: The Two-Edged Sword

Prophetic tradition established two pillars for identifying Riba. First is "Riba

al-Nasi’ah" (Interest on Credit), which relates to charging a price for "Time." Since time is an attribute of Allah, turning it into a tradable commodity is an interference in the natural order. Second is "Riba al-Fadl" (Interest of Excess), which is often hidden under the garb of trade. When two items of the same genus (e.g., gold or grain) are exchanged in unequal quantities, it becomes Riba. The Hadith term

"Mithlan bi-Mithl" (equal for equal) sets this boundary. Under the principle of "Sadd al-Dharai" (blocking the means), Sharia has closed every loophole where "Time" or "Numerical Manipulation" could be used to exploit human need.

The Legal Authority of the "Active Voice"

The Quranic style is based on the Active Voice, such as "Wa Harrama al-Riba" (And He [Allah] forbade Riba). Here, the Subject (Allah) directly applies the Action (Prohibition) to the Object (Riba). When the Supreme Sovereign presents Himself as the Subject, it becomes impossible to question the status of the Object. Presenting this indirectly or as mere moral advice weakens the legal authority used to uproot the Object of Riba.

"Ra’s al-Maal" (The Principal) and Mathematical Reality

The final boundary of this Object was set in Surah Al-Baqarah, verse 279: “...but if you repent, you may have your principal” (Ra’s al-Maal). This mathematical line clarifies the identity of Riba. Any addition—even an atom’s weight—above the Principal Amount falls under the Riba against which Allah has "Declared War." The argument that "modern economic interest is different" fails because Allah defined the Object not by a specific name, but as "any increase over the principal."

The Fallacy of Inflation

In the modern era, "inflation" is cited as a justification for interest. The Sharia Object guarantees the protection of the Principal, but the solution is "Currency Stability" or an "Asset-Based Economy," not interest. If inflation becomes a justification, the definition of Riba becomes volatile because inflation rates change annually, whereas the law of Riba is immutable and absolute.

Prophetic Hadith and the Legal Status of a Single Dirham

The Hadith clarify any human interpretation regarding quantity. In the Farewell Pilgrimage, the Prophet ﷺ declared: "Every Riba of the days of ignorance is abolished," proving no amount is exempt. By equating even "one dirham of Riba" to the worst of sins, the Prophet ﷺ set the ultimate legal boundary.

The Universal Continuity of the Object

Surah An-Nisa (Verse 161) mentions the curse upon the People of the Book for taking Riba: “And for their taking of Riba while they had been forbidden from it.” Allah mentioned Riba absolutely without any qualification, proving that the Object was forbidden for previous nations in all its forms. This confirms that altering the identity of the Object or conditioning it with quantity has always been a form of human distortion.

Social and Psychological Impacts: Concentration of Wealth

Riba "concentrates" wealth, while Zakat and Trade "circulate" it. Allah's "Declaration of War" is a war for economic justice. “Allah destroys Riba and gives increase for

charities” (Al-Baqarah: 276). The usurer challenges Divine Sovereignty, where the distribution of provision should be based on grace, not exploitation.

Technical Contrast: Trade (Al-Bay’) vs. Riba

The technical difference between Trade and Riba lies in "Exchange" (Iwadh) and "Risk" (Dhaman). The disbelievers argued: "Trade is just like Riba." Allah severed this confusion: "Allah has permitted trade and forbidden Riba." In Riba, "Time" is made the exchange for "Wealth," whereas in Sharia, time cannot be a substitute for wealth. Where there is no exchange or risk of loss, there is Riba.

Gradual Prohibition and the Final Verdict

The prohibition of Riba, like alcohol, reached its climax in Al-Baqarah (278) with the phrase: “...give up what remains [due to you] of Riba.” This eliminated even the smallest residue. Direct Narration ensures the law becomes more concrete over time.

The Linguistic Scope of "Consumption" (Akl)

In Arabic, "Akl" does not merely mean ingestion; it means "to utilize" or "to dispose of." Limiting it to "eating" to save banking transactions is a scholarly fallacy. Taking, giving, recording, and witnessing Riba are all included in the illicit disposal (Akl) of the Object. The Prophet ﷺ cursed the one who consumes Riba, the one who pays it, the one who records it, and the witnesses, stating: "They are all equal (in sin)."

Circumstances of Revelation (Shan-e-Nuzul)

Historical records show that when a dispute arose between Banu Thaqif and Banu Mughirah, Allah clarified that all previous usurious balances must be discarded upon entering Islam. This is direct evidence that not even a fraction of Riba is tolerable in an Islamic state.

Linguistic Forensics: Attribute vs. Essence

In international law, once the Nature (Mahiyyat) of a crime is defined, the Attribute (Sifat) becomes secondary. The Quran forbade "Al-Riba" based on its essence.

Mixing the attribute of "oppression" into it to make its essence doubtful is like saying "Do not drink murderous poison." Poison is poison by its essence, not its adjective.

Rejection of Logical Imbalance

If "do not eat Riba manifold" implies "small Riba is allowed," then the verse "Do not kill your children for fear of poverty" would imply "it is allowed to kill them if there is no poverty." This logic proves that attributes are used to highlight gravity, not to create exceptions.

Atomic Analysis: Category vs. Quantity

Just as a small amount of swine or wine retains the same essence as a large amount, the atomic structure of "Al-Riba" in 1% is the same as in 100%. Allah forbade the Category (Sinf), not the quantity.

Global Economic Forensics and the Modern Era

In today's global economy, 1% or 2% interest is the very "Object" that enslaves nations. If we limit the Quranic Object to "manifold," we become guilty of "halal-ifying" modern economic slavery.

Summary of the Direct Narration Timeline

The Quranic journey began with "condemnation," moved to "description of gravity," and concluded with "absolute termination." This timeline exposes all attempts at mixing and proves the final law uproots all forms of interest.

Final Scholarly Conclusion

The crux of this research is that the prohibition of Riba in the Quran is Absolute. The Object (Riba) holds the same reality in every form, quantity, and era. This is a scholarly siege that leaves no room for reinterpretation.

Comparative Trial of Modern Economic Fallacies

Modernist arguments suffer from intellectual fragility. They claim Riba is only what is taken from the poor, but the "Al" in "Al-Riba" is universal; every excess is forbidden regardless of the parties' wealth. Similarly, using inflation as a justification is a technical contradiction because Sharia relies on the principle of

"Equivalence" (Mithl), solvable via an "Asset-Based Economy."

Exchange of Commodities and Preservation of Value

In a modern economy, if an "Asset" (e.g., gold/silver) is borrowed instead of "Currency," the principal remains that asset. If the price of silver rises after ten years, the borrower returning the same weight of silver is not paying "interest" but returning the "Principal" (Ra's al-Maal). This proves value preservation occurs through assets, not interest.

Price on the Day of Payment and Divine Justice

If parties settle in cash instead of the asset, the price is determined by the market rate on the Day of Payment, not the Day of Contract. This is the scale of justice that fulfills "Neither shall you wrong, nor shall you be wronged."

The Final Word

This research confirms that the prohibition of Riba is a definitive legal code based on the very essence of the Object, not its external volume or name.

Comparison Table (Summary of Revelation)

Aspect Traditional/Modern Fallacy Linguistic & Sharia Reality

Definition (Al-Riba) Only "oppressive" interest is forbidden. "Al" is universal, encompassing every increase.

Quantity (Ad’afan) Forbidden only if it increases manifold. Describes the severity of the crime, not a condition for permission.

Inflation Loss of value justifies interest. The solution is an "Asset-Based Economy,"

not interest.

Trade vs. Riba Profit can be earned in both. Trade involves "Risk"; Riba involves only "Exploitation."

Reinterpretation (Ta’wil) vs. Revelation (Tanzil): A Logical & Legal Trial Q1: Does the term "doubled and multiplied" allow for low interest rates?

Answer: Absolutely not. The prefix "Al" makes it a categorical prohibition. Changing the quantity does not change the essence of the crime.

Q2: Does modern banking facilitate trade?

Answer: No. Charging for "Time" without participating in "Risk" is Riba, regardless of the institutional title.

Q3: Was the prohibition only for 7th-century conditions?

Answer: No. The Quran is a "Reminder for the Worlds." Allah’s war against Riba is eternal.

Q4: Can inflation be compensated through interest?

Answer: No. Sharia demands the return of the Principal (Ra's al-Maal). The only just solution is an asset-based settlement.

Final Forensic Analysis: Every modernist excuse is a veiled attempt to establish human sovereignty over Divine Revelation. Revelation has established Riba as an "Atomic Structure"; changing its name or era cannot alter its forbidden reality.

Final Conclusion

This writing builds a bridge between linguistic structure and the definitive commands of Revelation, proving that "halal-ifying" any form of interest in the name of "modernity" is equivalent to dismantling the linguistic framework of the Word of Allah.

Prayerful: Abdul Samad Saim

Reinterpretation vs. Revelation: A Trial of Subterfuges (Q&A)

Question 1: Reinterpreters claim the Quran forbids "manifold" (Ad’afan Muda’afah) interest; therefore, 1-2% should be permissible?

Subterfuge: They condition the prohibition on Quantity.

The Revelation's Answer: "Manifold" is a State (Haal) to describe the gravity of the sin, not a condition. The Quran used "Al" to prohibit Riba absolutely. Like murder, the essence does not change with the count.

Question 2: Modernists say Riba was forbidden because of the exploitation of the poor; today’s banks help in trade?

Subterfuge: They subjectively determine the Reason (Illah).

The Revelation's Answer: Allah forbade Riba for its own sake (Wa Harrama al-Riba). The line between trade and Riba is "Risk" and "Exchange." Charging for time is Riba,

whether the party is rich or poor.

Question 3: It is said these verses were for 1400 years ago; the global economy cannot run without it today?

Subterfuge: They use Historicity to bound the command to a specific time.

The Revelation's Answer: The Quran is for all worlds. Allah’s "Declaration of War" is not century-specific. If an economy cannot run without Riba, it is a flaw in the economy, not a reason to change Divine Law.

Question 4: A modern excuse is that currency value (Inflation) decreases, so an increase is not interest but compensation for loss?

Subterfuge: They use Currency Value as a shield.

The Revelation's Answer: The Sharia principle is "Your Principal" (Ru'usu Amwalikum). If you borrowed gold, you return gold. The solution to currency volatility is an Asset-Based Economy. Making "Time" a source of profit is an interference in the natural order that has no place in Revelation.

The Conclusive Full Stop: Every subterfuge of the reinterpreters is a subtle form of "I am your most high lord," where man places his intellect above Revelation.

Revelation has fixed Riba as an "Atomic Structure"; changing its components (name, quantity, era) does not change its atomic reality (Prohibition)

Abdul Samad Saim