poor, that brings more inequality in society; interest should not exist because money is unproductive and charging a price for it is unfair; it is unjust for a lender to receive a fixed return (i.e. interest) when the profits or losses of the borrower/entrepreneur vary, and/or to gain from financial activity without risk of potential loss; interest is unnecessary in a contemporary economy because investment capital can be generated justly by the sharing of risks and profits between financiers and entrepreneurs (and when that is impractical other financing of commodity and product purchases); this Islamic system of banking and finance will lead to greater prosperity and more human sympathy, economic stability, efficiency, development, etc. At the same time that orthodox analysts offer rationale for why interest is forbidden, "more than one analyst" — including medieval Quranic exegete Fakhr al-Din al-Razi and leading orthodox scholar Taqi Usmani — have stressed that ultimately, Muslims must obey the prohibition even if they do not understand the reason for it. Usmani writes: "The Holy Qur'an has itself decided what is injustice in a transaction of loan, and it is not necessary that everybody finds out all the elements of injustice in a riba transaction", [or even that] "the philosophy of the law" [be] "visible in a particular transaction". ... "There are areas in which human reason cannot give proper guidance ... [thus] it is the firm belief of every Muslim that the commands given by the divine revelations ... are to be followed in letter and spirit and cannot be violated or ignored on the basis of one's rational arguments ..."Usmani, Historic Judgment on Interest, 1999: para 126 In any case, Usmani writes, injustice (zulm) "is a relative and rather ambiguous term the exact definition of which is very difficult to ascertain". Criticism of rationale Critics of the orthodox position — primarily Timur Kuran, Mohammad Omar Farooq, Muhammad Ahram Khan and Feisal Khan — generally argue that not only has God/Islam not forbidden bank interest, but that interest does not harm economic prosperity, the poor, or society in general. Some of their contentions are that bank interest is not riba, the definition of which should be based on the unjust/exploitive lending practices of the Makkan society where the Quran was revealed, and which is far removed from the much more benign bank lending of contemporary society where most lending is for commercial purposes to