whoever increases or seeks an increase has engaged in Riba. Sell gold for silver as you wish, hand to hand; sell wheat for dates as you wish, hand to hand; and sell barley for dates as you wish, hand to hand." Recorded by Muslim (1). These specific items mentioned in the text have Riba established in them by both text (Nass) and consensus (Ijma'). Scholars have differed regarding other items; it has been narrated from Tawus and Qatada that they restricted Riba to these specific items, stating that it does not apply to others. This was also the view of Dawud and the deniers of analogy (Qiyas), arguing that everything else remains upon the original principle of permissibility, due to the words of Allah the Almighty: {And Allah has permitted trade} (2). Those who hold to the validity of analogy agree that the establishment of Riba in these items is due to a reason ('illah), and that it applies to everything in which that reason is found, for analogy is a legal proof, and it is mandatory to extract the reason for this ruling and establish it in every instance where the reason is found. The statement of Allah the Almighty: {And He has forbidden Riba} requires the prohibition of every increase, since Riba in the language means an increase, except for what we have reached a consensus to exclude. This contradicts what they mentioned. Furthermore, scholars have agreed that Riba al-Fadl (usury of excess) does not occur except in items of the same genus, except for Sa'id ibn Jubayr, who said: It is not permissible to sell one of two things of which the usage is similar for the other with an excess, such as wheat for barley, dates for raisins, and millet for sorghum; because their benefit is similar, they are treated as two types of the same genus. This contradicts the statement of the Prophet (peace and blessings of Allah be upon him): "Sell gold for silver as you wish hand to hand, and sell wheat for dates as you wish." Thus, it cannot be relied upon. Furthermore, it is invalidated by the case of gold for silver, as it is permissible to have an excess between them despite their similarity in benefit. Those who engage in reasoning the 'illah (Mu'allilun) have agreed that the 'illah for gold and silver is one, and the 'illah for the four items is one, yet they differed in the 'illah for each of them. Three narrations have been reported from Ahmad regarding this; the most famous of which is that the 'illah of Riba in gold and silver is