ibn Jarir al-Tabari quotes a number of Tabi'een (Muslims who were born after Muhammad died but who were old enough to be contemporaries of the Sahaba "Companions"), who state that () refers to a gift, whereas al-Jawzi quotes Hasan al-Basri as stating it refers to riba. Verse 4:161 refers to the Jews and their taking of riba, but it is unclear if the prohibition applies to the Muslims (according to Usmani and Fofana). However 3:129-130 is seen by many — including Taqi Usmani and Ibn Hajar al-Asqalani (a medieval Shafiite Sunni scholar of Islam) — as prohibiting riba. Fofana however, thinks "the verse itself could be interpreted as expressing a preference against interest", so interpreting the verse as prohibiting riba may require support from some ahadith "relating to Amr ibn Aqyash". Mohammad Nejatullah Siddiqi, interprets Quranic verses (2:275-2:280, known as ayat al-riba) to mean that riba is not only "categorically prohibited" and "unjust" (zulm), but is defined as any payment "over and above the principal" of a loan. Youssouf Fofana and Taqi Usmani and other orthodox sources agree. Questions and replies On the other hand, some believe the "riba verses" (2:275-280) to be ayat al-mujmalat ("ambiguous" verses). These include the second caliph `Umar, (according to Al-Shafi‘i jurist Fakhr al-Din al-Razi), and a number of classical jurists, including Ibn Rushd (see below). Other Classical Islamic jurists considered the term riba "speculative general" rather than a "specific" (khass), or absolute or unqualified (mutlaq). They restricted the application of riba to "the clarification by the Tradition [ahadith] ...". According to Farhad Nomani, in studying scholarly "commentaries, one notes that the technical, and even to some extent the customary meaning of riba as a practice in pre-Islamic era, is a matter of controversy among classical jurists and the interpreters of the Qur'an." Other classical jurists ("like al-Baji and al-Tawwafi, to name only two"), believed riba was `amma, a "general term" meaning it "is definitive or free of speculative content", according to Farhad Nomani. Umar, also declared that Muhammad died before he could explain the verse of riba (among 2:275-280) fully — it being the last revealed verse of the Qur'an according to a hadith reported by Ibn Majah. (However, according to Taqi Usmani, this hadith is not as authentic as that of another where one of the narrators in the change of transmission was more reliable. This hadith indicates that the last verse was