God effaces usury, even if it should outwardly seem like an increase, but He augments voluntary almsgivings with interest, even if it should be a diminution in the [state of] witnessing. That is because increase and diminution are so only when one considers their consequences and benefit in both abodes [this and the next]. Wealth that results from usury entails no blessedness because it has been acquired through the contravention of the truth and hence its consequence is an evil one as that person is committing all manner of disobedient acts because every thing consumed generates, by its very consumption, motivations and acts of the same [evil] kind. Thus if it is illicit it drives that person to illicit acts; if it is reprehensible, then [it drives him] to reprehensible acts; [likewise] if it is permitted, then [it drives him] to permitted acts; if it is consumption from a surplus, then [it drives him] to recommended acts and his acts are voluntary extras and favours; and if it should be simply what is mandatory in terms of what is due, then his acts will be mandatory and necessary; if it should be from surpluses or [unanticipated] shares, then his acts will correspond accordingly. Therefore, the sin for usury and the effects of his illicit acts generated by his consumption [of usury] shall fall upon that person, in the way mentioned in the ḥadīth: 'A sinful act that follows a sinful act is punishment for the former sinful act'. His punishments and sins accumulate continuously while God ruins his wealth in this world such that neither his progeny nor his children and he ends up being among those who have forfeited this world and the Hereafter, that which constitutes total effacement. As for the one who gives voluntary alms, because his wealth is purified, God blesses it so that it bears much fruit as well as retaining for the person the original [reward for the act]. The consumer of such [good acts] can only be an obedient individual in terms of his acts. His wealth will remain for his offspring and his children a source of benefit [for them]: that is the true increase. And even if the only increase [gained] were that it was expended in obedience of God, that would suffice as an increase. For what increase is more excellent than that which remains with God. [Similarly] if the only diminution from usury were that it contravened God and entailed the commission of what He has forbidden, that would suffice as a diminution, for what diminution is more abominable than that which causes the person to be veiled from [God] and his chastisement and the loss of his share [of the Hereafter] with God. God loves not any guilty ingrate, that is, the devourer of usury, ungrateful and guilty in this act of his and God loves not such a person.