to retain what they acquired while unbelievers on the basis of an interpretation. Other Muslims who believe such dealings to be forbidden may transact with them using that money, just as a Muslim may transact with a non-Muslim under Muslim protection using the latter’s proceeds from wine and other sales. However, once they learn the ruling, they must repent of these usurious dealings. They should not follow anyone who rules such dealings permissible in imitation of certain scholars. Their prohibition is established by scriptural texts and transmitted reports; the Companions did not disagree over it, and the fundamental principles of the Sharia attest to it.

The harms for which Allah prohibited usury are present in these dealings, compounded by scheming, deception, toil, and torment. Those involved are burdened with inspection, description, taking possession, and other procedures required in a genuinely intended sale. Yet the sale itself is not their aim: their sole aim is to obtain dirhams in exchange for dirhams. The route they are instructed to follow thus becomes long and circuitous, only to lead them to usury. They are therefore among those who practise usury and suffer punishment in this world before the Hereafter. Their own hearts bear witness that what they are doing is scheming, deception, and concealment of the truth.

For this reason, Ayyūb al-Sakhtiyānī said:

“They try to deceive Allah as they deceive children. Had they gone about it openly, I would have found it less objectionable.”

This matter is discussed at length elsewhere, and I have written a substantial book on it. And Allah knows best.