classical jurists "all agreed" that the meaning of riba was not "free of speculative content", because there was a difference between the "linguistic and customary meaning" of riba in the pre-Islamic period on the one hand, and "on the other hand", the "specification by the Tradition (the hadith) and the ambiguity of the opinions of the close companions of the Prophet on the problem" of the meaning of riba. According to Abdullah Saeed, quoting Rashid Ridanone of the authentic hadith attributed to the Prophet in relation to riba appears to mention the terms, ‘loan’ (qard) or ‘debt’ (dayn). This absence of any reference to loans or debts in riba-related hadith led a minority of jurists to contend that what is actually prohibited as riba is certain forms of sales, which are referred to in the hadith literature.Saeed, p. 30, quoting Rashid Rida, al-Riba wa'al-Mu[amalat fi’l-Islam, Cairo: Maktabat al-Qahirah, 1959, p. 11 According to another scholar, the mufti of Egypt, Dr. Muhammad Sayyid Tantawy, there is nothing in the Quran or Hadith that prohibits the pre-fixing of the rate of return, as long as it occurs with the mutual consent of the parties. Arguments on scriptural support for prohibition Arguing that Quran and hadith do not provide clear evidence that interest on loans is riba, Farooq notes that a number of early jurists held positions that are at variance with blanketly equating riba with interest. Some note the wording of aya 3:130, Imam Ahmad ibn Hanbal (780–855 CE), believed only Riba al-jahiliya (where the amount owed "doubled and redoubled" each year if not paid off) was unlawful "without doubt from the Islamic viewpoint". According to Nabil A. Saleh, several companions (Sahabah) of Muhammad (Usama ibn Zayd, Abdullah ibn Masud, 'Urwah ibn Zubayr, Zayd ibn Arqam), including Ibn Abbas, one of the major companions of the Prophet and earliest of the Islamic jurists, also "considered that the only unlawful riba is riba al-jahiliyyah”. Classical jurists and most Muslims believe riba to be "a general term" with a broad definition of all interest, while Fazlur Rahman defined riba as "exorbitant increment whereby the capital sum is doubled several-fold, against a fixed extension of the term of payment of the debt." Farooq also questions traditionalist and activist orthodoxy, insisting the ahadith commonly cited as defining riba as interest are not unambiguous, as they must be when used as the basis for laws with impact