The prohibition of riba is not contingent upon knowing the wisdom behind it

Question:
By examining the verses on riba in the Noble Qur'an, it becomes clear that the owner of the capital is the beneficiary, and he alone is the one who gains the benefit, while the poor person is the one who is harmed, and he is the one who is wronged. As for the banking transactions that exist today in banks, the beneficiary is the owner of the small capital, and the benefit is mutual; thus, it differs from riba, and is in fact the opposite of riba. What is your opinion, Your Eminence, on this? Do you not see in it a facilitation for Muslims and a removal of hardship from them?

Answer:
No, that is a mistake; that is a fallacy. The beneficiary is both this one and that one. The borrower may benefit by having a building constructed for him, by getting married, or by paying off his debt. He endures the increase they call interest, and the bank benefits because it spends these funds in many directions, in many transactions, in purchasing goods, and in exchanging money for money; it benefits.
The one who takes the loan may also benefit in what he borrowed it for, such as buying a car to use, getting married, building, or paying off a debt that its owner has pressed him to settle, among other things. Both may benefit; each of them is a beneficiary. Even if some of the people of religion may be in dire necessity, and may be in pressing need of the loan and of the increase they call interest, he is still a beneficiary, and that one is a beneficiary; both of them are beneficiaries.
The one who gave the money and receives the interest is a beneficiary, and the banks are beneficiaries of an even greater benefit, because they engage in many transactions with vast amounts of money, and they obtain many profits; so they, too, are beneficiaries.
Riba is forbidden, whether this one or that one or both of them benefit. We must adhere to what Allah and His Messenger said, and we must beware of what Allah and His Messenger have forbidden. As for considering the wisdom and its realization or lack thereof, that is a separate matter. If the wisdom is realized, it is light upon light. If the wisdom is realized or if the wisdom is not known, that does not harm you. The wisdom in this is clear, because they are lenient in these matters as long as they hope for this interest. So he gives out large amounts of money, hoping for this interest. Perhaps Allah will send down His wrath upon it, so his money is destroyed, and the punishment descends upon the owner of the money, so he goes bankrupt and the large amounts of money are wasted without any benefit for the one who placed the money; so this one and that one lose. We ask Allah for safety.
Then, even if we suppose that he made a great profit, and that he desired the profit, this is not the operative cause of riba; rather, this is one of the things that makes riba forbidden. If the one in dire necessity is prevented from riba while he is in dire necessity and in pressing need, how much more so is the one who is lenient, who desires the increase, who desires the excess, and who desires to enjoy the increases, and who is not in dire necessity of them? He is more deserving of being prevented from engaging in riba.