dirhams for dirhams, with taking possession deferred, then this case is more deserving of prohibition and more serious. It is exceedingly clear. Yet regrettably, people today have devoted themselves to it on a vast scale. At the same time, they vehemently condemn those who engage in explicit usury, such as banks. The bank says openly, “Take this one thousand for one thousand one hundred,” whereas this man says, “Take this one thousand for one thousand one hundred,” but with evasions and stratagems. It is well known that one who commits something openly is less blameworthy than one who commits it deceptively, because through deception a person combines the evil of usury with the evil of deceit.

Moreover, one who resorts to deception does so as though it were lawful. That is, he does not feel fear of Allah, Exalted is He, nor does he regard himself as sinful and thus feel ashamed before Allah, or, recognizing his sin, seek to make amends. Rather, he considers it permissible and intends to persist in it. But one who commits a sin openly will have some fear of Allah, Exalted is He, in his heart, as well as fear of punishment and a return in repentance to Allah, Exalted is He.

His statement: “Whoever purchases measured goods and the like, the sale is valid and binding upon conclusion of the contract, but he may not dispose of them until he takes possession of them.”

The apparent meaning of the author’s words is that it is not permissible to dispose of measured goods and the like, even if they were sold in bulk. This was the view chosen by Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him. It is also indicated by the hadith of Abdullah ibn Umar, may Allah be pleased with him: “They used to trade in food in bulk, so the Prophet, peace and blessings be upon him, forbade them from selling it until they had moved it.” (1) Hakim ibn Hizam, may Allah be pleased with him, said: