Surah Rum ayat 39 Tafsir Quran 30:39

﴿وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّهِ ۖ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ﴾
[ الروم: 39]

30:39 And whatever you give for interest to increase within the wealth of people will not increase with Allah. But what you give in zakah, desiring the countenance of Allah - those are the multipliers.

And what you give in usury — such as when something is given as a gift or a present for the purpose of demanding more in return; it the practice of usury ribā is referred to by the same noun denoting that illicit ‘extra’ ziyāda requested in the financial transaction — that it may increase the wealth of the people giving it does not increase with God — there is no reward in it for those who give it. But what you give as alms zakāt as voluntary alms sadaqa seeking thereby God’s Countenance such of you who do so — they are the receivers of manifold increase in their reward for what they sought there is here a shift of address away from the second person.

And whatever you invest of money expecting interest or profit by way of usury to appropriate peoples property wrongfully to yourselves is an ill- gotten gain which shall never yield an increment with Allah nor shall it ever grow with Him, like benevolence does and excessively. Whereas what you invest in charity or benevolence as an obligation to Allah and to satisfy your conscience shall Allah increase immeasurably and such persons are those to whom what is saved with Allah shall be redoubled to their credit

The Command to uphold the Ties of Kinship and the Prohibition of Riba Allah commands giving: ذَا الْقُرْبَى حَقَّهُ ( to the kindred his due ) his due of respect and upholding the ties of kinship. وَالْمَسَـكِينُ ( and to Al-Miskin ) the one who has nothing to spend on his needs, or he has something but it is not enough. وَابْنِ السَّبِيلِ ( and to the wayfarer. ) the traveler who is in need of money and other things during his journey. ذَلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ( That is best for those who seek Allah's Face; ) meaning; to look upon Him on the Day of Resurrection, which is the ultimate aim. وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ ( and it is they who will be successful. ) means, in this world and the Hereafter.
Then Allah says: وَمَآ ءَاتَيْتُمْ مِّن رِّباً لِّيَرْبُوَاْ فِى أَمْوَالِ النَّاسِ فَلاَ يَرْبُواْ عِندَ اللَّهِ ( And that which you give in Riba, in order that it may increase from other people's property, has no increase with Allah; ) This means, that which is given as a gift to others in the hope that they will give back more than they were given.
There is no reward for this with Allah.
This is how this Ayah was interpreted by Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Ikrimah, Muhammad bin Ka`b and Ash-Sha`bi.
Allah says: وَمَآ ءاتَيْتُمْ مِّن زَكَوةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَـئِكَ هُمُ الْمُضْعِفُونَ ( but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase. ) Those are the ones for whom Allah will multiply the reward.
It was reported in the Sahih:
«وَمَا تَصَدَّقَ أَحَدٌ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلَّا أَخَذَهَا الرَّحْمَنُ بِيَمِينِهِ فَيُرَبِّيهَا لِصَاحِبِهَا، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ أَوْ فَصِيلَهُ حَتَّى تَصِيرَ التَّمْرَةُ أَعْظَمَ مِنْ أُحُد»
( No person gives in charity the equivalent of a date which was earned in a lawful manner, but the Most Merciful takes it in His Right Hand and takes care of it for its owner, just as any one of you takes care of his foal or young camel, until the date becomes the size of Mount Uhud. ) Creation, Provision, Life and Death are all in the Hand of Allah Allah says: اللَّهُ الَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ( Allah is He Who created you, then provided food for you, ) means, He is the Creator and Provider.
He brings man forth from his mother's womb naked and knowing nothing, not able to see or hear, and having no strength.
Then He provides him with all these things, giving him household effects, clothing, wealth, possessions and earnings. ثُمَّ يُمِيتُكُمْ ( then will cause you to die, ) means, after this life. ثُمَّ يُحْيِيكُمْ ( then (again ) He will give you life.) means, on the Day of Resurrection. هَلْ مِن شُرَكَآئِكُمْ ( Is there any of your partners ) means, those whom you worship instead of Allah, مَّن يَفْعَلُ مِن ذَلِكُمْ مِّن شَىْءٍ ( that do anything of that ) meaning, none of them are able to do any of that.
But Allah is the One Who is Independent in His powers of creation, provision, and giving life and death.
Then He will resurrect His creation on the Day of Resurrection.
This is why, after all this He says: سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ ( Glory be to Him! And Exalted be He above all that they associate.
) meaning, exalted and sanctified and glorified be He far above having any partner, peer, equal, son or father, for He is the One, the Unique, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable unto Him.

(30:39) Whatever you pay as interest so that it may increase the wealth of people does not increase in the sight of Allah. *59 As for the Zakah that you give, seeking with it Allah's good pleasure, that is multiplied manifold. *60

And whatever you give for interest to meaning

*59) This is the first verse revealed in the Qur'an that condemned interest.
It only says this: " You pay interest thinking that it will cause an increase in the wealth of the money-lender.
But actually, in the sight of Allah, interest does not increase the wealth, but the wealth is increased by the payment of the Zakat ".
Afterwards when the Commandment prohibiting interest was sent down at Madinah, it was said: " Allah deprives interest of all blessing and develops charity. " ( For the later Commands, see AI-i-`Imran: 130, and AI-Baqarah: 275 to 281 ).

This verse has been given two interpretations by the commentators.
One section of them says: Here riba'does not mean the interest which is forbidden by the Shari'ah, but it means the gift or the present which is.
given with the intention that the recipient will return it redoubled, or will perform some useful service for the donor, or his becoming prosperous will be beneficial for the donor himself.
"This is the view of Ibn `Abbas, Mujahid, Dahhak, Qatadah, 'Ikrimah, Muhammad bin Ka'b al-Qurzi and Sha'bi.
Probably this comment has been made by these scholars for the reason that in this verse the only consequence mentioned of the act is that in the sight of Allah such wealth will not increase at aII; if, however, it had meant the interest forbidden by the Shari'ah, it would have been positively said that it will be severely punished by AIIah.
The other group differs from this and says that it means the same well known riba' which has been forbidden by the Shari ah.
This is the opinion of Hasan Basri and Suddi, and 'Allama Alusi also has opined that the apparent meaning of the verse is the same, for riba, in Arabic is used in the same meaning.
This interpretation has been adopted by the commentator Nisaburi also.

In our opinion also this second interpretation is correct, for the argument given in favour of the first interpretation is not enough for discarding the well known meaning of the word riba'.
In the period when Surah Ar-Rum was sent down, interest had not been forbidden yet.
The prohibition was made several years afterwards.
The way of the Qur'an is that it first prepares the minds for the thing that it has to prohibit at a later stage.
About wine also the only thing said in the beginning was that it is not pure food.
( An-Nahl: 67 ).
Then in AI-Baqarah: 219, it was said that the harm of its sin is greater than its benefit.
Then it was enjoined that the Prayer should not be offered in the state of intoxication.
( An-Nisa': 43 ).
Then, finally, it was prohibited totally.
Similarly, about interest here it has been only said that it dces not increase the wealth, but the real increase is caused by the Zakat.
After this, the compound interest was forbidden ( Al-i-`Imran: 130 ); and finally, interest itself was made absolutely unlawful.
( AI-Baqarah: 275 ).

*60) There is no limit to this increase.
The greater the sincerity of intention, the deeper the sense of sacrifice, the greater the intensity of desire for Allah's pleasure with which a person spends his wealth in His way, the greater and snore handsome will be the rewards that Allah will give him.
According to an authentic Hadith, even if a person gives a fig in the way of AIIah, AIIah will increase it to the size of Mount Uhud.

 

The Command to uphold the Ties of Kinship and the Prohibition of Riba Allah commands giving: ذَا الْقُرْبَى حَقَّهُ ( to the kindred his due ) his due of respect and upholding the ties of kinship. وَالْمَسَـكِينُ ( and to Al-Miskin ) the one who has nothing to spend on his needs, or he has something but it is not enough. وَابْنِ السَّبِيلِ ( and to the wayfarer. ) the traveler who is in need of money and other things during his journey. ذَلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ( That is best for those who seek Allah's Face; ) meaning; to look upon Him on the Day of Resurrection, which is the ultimate aim. وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ ( and it is they who will be successful. ) means, in this world and the Hereafter.
Then Allah says: وَمَآ ءَاتَيْتُمْ مِّن رِّباً لِّيَرْبُوَاْ فِى أَمْوَالِ النَّاسِ فَلاَ يَرْبُواْ عِندَ اللَّهِ ( And that which you give in Riba, in order that it may increase from other people's property, has no increase with Allah; ) This means, that which is given as a gift to others in the hope that they will give back more than they were given.
There is no reward for this with Allah.
This is how this Ayah was interpreted by Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Ikrimah, Muhammad bin Ka`b and Ash-Sha`bi.
Allah says: وَمَآ ءاتَيْتُمْ مِّن زَكَوةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَـئِكَ هُمُ الْمُضْعِفُونَ ( but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase. ) Those are the ones for whom Allah will multiply the reward.
It was reported in the Sahih: «وَمَا تَصَدَّقَ أَحَدٌ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلَّا أَخَذَهَا الرَّحْمَنُ بِيَمِينِهِ فَيُرَبِّيهَا لِصَاحِبِهَا، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ أَوْ فَصِيلَهُ حَتَّى تَصِيرَ التَّمْرَةُ أَعْظَمَ مِنْ أُحُد» ( No person gives in charity the equivalent of a date which was earned in a lawful manner, but the Most Merciful takes it in His Right Hand and takes care of it for its owner, just as any one of you takes care of his foal or young camel, until the date becomes the size of Mount Uhud. ) Creation, Provision, Life and Death are all in the Hand of Allah Allah says: اللَّهُ الَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ( Allah is He Who created you, then provided food for you, ) means, He is the Creator and Provider.
He brings man forth from his mother's womb naked and knowing nothing, not able to see or hear, and having no strength.
Then He provides him with all these things, giving him household effects, clothing, wealth, possessions and earnings. ثُمَّ يُمِيتُكُمْ ( then will cause you to die, ) means, after this life. ثُمَّ يُحْيِيكُمْ ( then (again ) He will give you life.) means, on the Day of Resurrection. هَلْ مِن شُرَكَآئِكُمْ ( Is there any of your partners ) means, those whom you worship instead of Allah, مَّن يَفْعَلُ مِن ذَلِكُمْ مِّن شَىْءٍ ( that do anything of that ) meaning, none of them are able to do any of that.
But Allah is the One Who is Independent in His powers of creation, provision, and giving life and death.
Then He will resurrect His creation on the Day of Resurrection.
This is why, after all this He says: سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ ( Glory be to Him! And Exalted be He above all that they associate.
) meaning, exalted and sanctified and glorified be He far above having any partner, peer, equal, son or father, for He is the One, the Unique, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable unto Him.

( That which ye give in usury in order that it may increase on (other ) people’s property) to increase your wealth at the expense of people’s wealth ( hath no increase with Allah ) for He will not multiply it since it is not for His Countenance; ( but that which ye give in charity ) to the needy, ( seeking ) with it ( Allah’s Countenance, hath increase manifold ) in the Hereafter and their wealth will be increased in the life of this world by the grace of Allah and His preservation of it.

And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allah, but that which you give in Zakat seeking Allah's Countenance then those, they shall have manifold increase.

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