And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions: He transmitted—may Allah have mercy on him—in the chapter on the severity of the ruling on sorcery

The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions:
He transmitted—may Allah have mercy on him—in the chapter on the severity of the ruling on sorcery:
"From Abu Hurayrah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him) who said:

Avoid the seven great destructive sins." The people enquire, "O Allah's Messenger (ﷺ)! What are they? "He said, "To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, (according to Islamic law), to eat up Riba (usury), to eat up an orphan's wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers.

اجتنبوا السبع الموبقات، قالوا: يا رسول الله وما هُن؟ قال: الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق، وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف، وقذف المحصنات المؤمنات الغافلات

Sahih al-Bukhari 2766

Agreed upon by al-Bukhari and Muslim".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
We have previously discussed the beginning of this hadith, and his saying: : We mentioned that the protected souls are of four types: the Muslim, the dhimmi (a non-Muslim under Muslim protection), the one with a treaty, and the one granted safe conduct, and that it is not permissible to kill any one of them except for a right.
We also spoke about the treaty between the Muslims and the disbelievers, and we clarified that it is permissible if there is a pressing need or public benefit for it, and that the scholars differed—may Allah have mercy on them—whether a treaty for more than ten years is permissible or not? And whether an absolute treaty is permissible or not?
We mentioned that the treaty is of three categories:
A perpetual treaty, and this is not permissible.
An absolute treaty, and this is permissible according to the stronger position.
And a temporary treaty, and this is permissible, then those who hold this view differed whether it is permissible for it to exceed ten years or not? And the correct view is that it is permissible because it is for a pressing need.
Then he said: : Consuming usury or interest is also among the destructive sins. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: "And there has come a warning regarding the consumption of usury or interest that has not come in like manner for any sin other than associating partners with Allah", so it is great, and I seek refuge in Allah, to the extent that Allah said in His Book: : So Allah (Mighty and Majestic) clarified that if a person does not abandon usury or interest, he is declaring war against Allah and His Messenger, , and that if he repents, it is forbidden for him to take more than his capital: .
Some people have preferred, with their minds, a preference that contradicts the Shari'ah of Allah (Mighty and Majestic), and they said: If a person places his wealth with the people of usury or interest, it is permissible for him to take the usury or interest and then give it in charity to get rid of it. And this view contradicts the Noble Qur'an, because Allah (Mighty and Majestic) says: . They say, in justification of their preference: "If we left it in the banks, they would use it to build churches, and to help the disbelievers in fighting the Muslims, and similar statements with which they contradict the text", and we say to them:
First: This usury or interest is not in his ownership until we say that he donated it to the bank, so it did not enter his ownership from the start. His money that he deposited in the bank might be used to buy necessities or put into projects and be lost, so this increase is not the growth of his property but a pure increase that the bank hands over to the one who gave this money.
Second: Who says that they use it, that they put it in churches and weapons against the Muslims?
Third: If we said that, would they stop fighting the Muslims and misleading them from their religion if we took it from them?!
Fourth: If we said that, and then said: Take it and give it in charity, that means we told him: Get yourself dirty with impurity and then try to wash your hand of it. So what is the benefit of taking it and then giving it in charity? There is no benefit; leave it from the start and be safe from it. And if we said that and the person took it, can he guarantee for himself that he will be strong enough to give it in charity, especially if it is a lot? He might take it with that intention, then his self overpowers him and he does not give it in charity and eats it, whether that happens the first time, the second time, or the third time. Also, if we said take it and give it in charity, and he took it in front of people, what makes people know that he gave it in charity? People do not know, and they might take his action as an example, and do like he did and eat the usury or interest.
Also, if we said that, we would normalize entering into usury or interest, and it would become easy for us, and we would start taking it. But if we said prohibition, we would be safe from usury or interest in one aspect, and we would be forced to find a way to lawful transactions that do not contradict the religion by establishing Islamic banks in which there is no usury or interest.
And the important thing is that the first thing we use to refute this preferred view, which is not good, is that it contradicts the text: , "And there is no preference of the minds in the presence of the text, and everything you prefer with your mind that contradicts the text is not good but is bad, and its result and outcome are bad", and do not look at the hasty thing, look at the outcome, and the outcome of everything that contradicts the Shari'ah is undoubtedly a bad outcome because Allah says: , and this indicates that one who is not mindful of Allah does not have a praiseworthy or good outcome.
And do not be deceived by the beautification based on illusion, stick to the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), and do not exceed them if you want blessing and good and for your body to grow in obedience to Allah (Mighty and Majestic). The important thing is that consuming usury or interest is among the destructive sins.
And usury or interest occurs in six categories, which the Prophet (peace and blessings be upon him) clarified by his saying: , and most of the usury or interest among people nowadays is mostly: in the first two types, gold and silver, because the exchange of food is little and the usury or interest in it is also little, but the most is in money.
And the scholars—may Allah have mercy on them—when these paper currencies appeared, which are a substitute for gold and silver, differed greatly in them, until the disagreement reached more than six opinions: each one saying with his opinion, and the closest of the opinions in them is:
That usury of excess in a like-for-like exchange is permissible in them and usury of deferment is not permissible, meaning that usury of excess in a like-for-like exchange is permissible in them without usury of deferment if the types differ, and on this basis it is permissible for me to give you ten riyals in paper and take from you nine riyals in iron and the like, because the characteristic is different, and it came in the hadith: , and although the value is agreed upon according to the system and the government's decree, but the discussion is on the intrinsic reality, we find that iron differs from paper, even in value it differs, meaning if we assumed that a piece of iron and a piece of paper, you wanted to equate them, they would not be equal, but there is a difference between them, so the type is different, and the value is different, and if it were not that the government made this equal to this in value, it would not have become equal to it in value, and on this basis it falls under the saying of the Messenger (peace and blessings be upon him): .
Then usury or interest has many categories, some uglier than others, the greatest and most severe of them is to eat usury or interest in multiplied amounts, such that when the debt becomes due on the poor person and he has no money, he says to him: I will give you a year and I will increase it, I will increase the debt on you, like if his debt becomes due and it is ten thousand and he has nothing, he says: I will give you until a year and make it eleven thousand. This is forbidden and not permissible, whether he made that explicit or by a trick by saying: Buy the item from me for eleven thousand and sell it to me for ten thousand, so that eleven thousand is in his liability, he is tricking the prohibitions of Allah, and I seek refuge in Allah.
And the trick against the prohibitions of Allah is uglier than committing the forbidden explicitly, for this reason you find that those who trick the usury or interest, the saying of Allah the Exalted applies to them: : So in this verse there are two opinions for the scholars:
The first: That they stand up to eat and take the usury or interest like the insane, meaning in their behavior in the world they behave like the insane, the reckless, they want this forbidden gain, we find these who trick the usury or interest behave like the insane with all eagerness and all passion and by every means, every day they have a trick.
And the second opinion in the verse: That they stand up from their graves on the Day of Resurrection like one who stands up struck down by a jinn, we ask Allah for safety before the world, and the witnessed and the unseen.
In any case, riba (usury or interest) is forbidden, whether it is explicit or done through deception and trickery. What is done through deception and trickery is a greater sin and closer to the hardening of the heart, may Allah protect us from that: . For this reason, you find them doing these tricks and thinking that it is lawful and that there is no harm in it, and they hardly ever give it up. But the one who commits a forbidden act explicitly feels ashamed before Allah and knows that he is in disobedience, and perhaps Allah will make things easy for him and bestow upon him repentance.
: This is also one of the destructive sins. The orphan is the one whose father died before he reached puberty. The orphan is poor; the orphan is a needy person, meaning that he is unable to defend himself, so someone comes and takes control of his wealth and consumes it. This is also one of the destructive sins.
: This means fighting against the disbelievers. If the Muslims and the disbelievers face each other, then the one who turns his back has committed one of the destructive sins, may Allah protect us from that, except in what Allah Mighty and Majestic mentioned: .
: This means that a person accuses a believing woman who is unaware of the accusation of zina (unlawful sexual intercourse) and says that she committed zina. This is also one of the destructive sins. Similarly, accusing a chaste man is one of the major sins. May Allah grant success.