And when the one who encourages usury is motivated by the immediate, observable profit therein, and the one who discourages charity due to it being a definite loss by the senses, it is made clear that usury, even if it appears as an increase, is a loss. And that charity, even if it appears as a decrease, is an increase. This is because that is only in His hand, glorified and exalted is He. He may cause it to vanish, even if it is abundant, or He may cause it to grow, even if it is little. He said this as a reasoning for the command regarding charity and the prohibition of usury, and for the fact that its doer is among the people of the Fire: ﴿Allah destroys usury﴾, meaning by His majesty and power, ﴿and He increases charity﴾, meaning He increases charity by what compensates for it, and He profits in its fluctuations. It is permissible for this to be a continuation, as it has been established that its doers are among the people of the Fire. He presented it as a response to someone who might say: 'What if we give charity from the wealth of usury and spend in the way of good!' This is to inform that usury is contrary to good, so it is something that becomes scattered dust. And when it was indicated that they are among the people of the Fire, it means that whoever does not cease from usury at all, or ceases and returns to his action, is entangled in the snare of polytheism, cutting off towards it obstacles: two of which are in violating the sanctity of Allah: the concealment of His verses in not ceasing, and the disregard for them in returning to it. The third is the violation of the sanctity of the servants of Allah. Thus, his sin is repeatedly magnified, and it does not occur except in this manner. Glorified and exalted is He expressed this in a manner of exaggeration in His saying, as an addition to what He has determined as a reasoning for what preceded it: The one who gives charity is a believing noble, and the one who engages in usury is a disbeliever, sinful: ﴿And Allah﴾, the one characterized by all attributes of perfection, ﴿does not love every disbeliever﴾, meaning in the obligation of the right by denying what He has legislated from His verses and concealing them, and disregarding them, or a disbeliever in His blessing, glorified and exalted is He, by being ungrateful for what He has given while taking away what He has given to His servants. ﴿Sinful﴾ in the obligation of morality, meaning immersed in engaging in what He has prohibited from their specificities with usury and others. Therefore, He does not act with them, glorified and exalted is He, in the manner of the beloved, neither with blessing in their wealth nor with prosperity in their conditions. And this negation is from the generality of negation, and its method is that you consider the negation first, then attribute it to all. Thus, the meaning is: His love has been negated for every disbeliever, sinful. Likewise, everything that has come to you from its like, if you consider the attribution to all first, then negate, it is for the negation of the generality. And if you consider the negation first, then attribute it to all, it is for the generality of negation. And likewise, all the constraints; for the speech that includes a negation and a constraint may be for the negation of the constraint, and it may be for constraining the negation. For example: 'I did not strike him for discipline,' meaning rather for humiliation, a negation of the reasoning and the action for the act. And 'I did not strike him for honoring him,' meaning I left striking him for the honor, a reasoning for the negation and the action for the negation. And 'He did not come to me riding,' meaning rather on foot, a negation of the manner. And 'He did not perform Hajj while capable,' meaning he left Hajj while being capable, a qualification for the negation. And the Sheikh Sa'd al-Din al-Taftazani, may Allah have mercy on him, elaborated on this in his explanation of the Maqasid in the discussion of vision when arguing against the Mu'tazila with His saying: ﴿No vision can grasp Him﴾ [Al-An'am: 103].