Surah Ar-Room (30) — Ayah 38

(Ayah 38) ➊ The meaning of { فَاٰتِ ذَا الْقُرْبٰى حَقَّهٗ وَ الْمِسْكِيْنَ وَ ابْنَ السَّبِيْلِ :} "fa" (so/then) is that when it has been established that the expansion or restriction of sustenance is in the hands of Allah Almighty, then a person should not hesitate to spend in the way of Allah, because if his sustenance is abundant, it will not decrease by spending, and if it is restricted, it will not increase by withholding, rather, due to the blessing of charity, it will only increase. The meaning of {’’ حَقَّهٗ ‘‘} (its right) is that when you give something to relatives, the needy, and the traveler, it is their right which you are fulfilling, and for not fulfilling it, there will be accountability just as there is for not paying a creditor his due. In Surah Tawbah (9:60), eight categories for zakat have been mentioned; here, only three of them are mentioned. Razi has stated the wisdom in this that spending on these three, apart from zakat, is also a right, for example, the maintenance of parents and children, and similarly, spending on the needs of relatives according to their degree, remains obligatory even after paying zakat. Likewise, spending on the needy and the traveler is also obligatory. By paying zakat, a person does not become free from their rights. For example, a person has paid zakat, but a guest comes to him, or a traveler whose provisions have run out, or a needy person who has not eaten or is barefoot due to his poverty, then it is their right that they should be spent upon. The condition of a pauper is even worse than that of the needy, so it has not been mentioned separately, because spending on him is even more obligatory. As for the remaining four categories of zakat, i.e., workers (collectors), those whose hearts are to be reconciled, debtors, and in the way of Allah, these are such categories that after paying zakat, spending on them is not obligatory in the same way as it is for the others mentioned in the verse. (And Allah knows best)

➋ { ذٰلِكَ خَيْرٌ لِّلَّذِيْنَ يُرِيْدُوْنَ وَجْهَ اللّٰهِ :} Generally, its meaning is explained as: it is better for those who seek the pleasure of Allah Almighty. Although {’’ وَجْهٌ‘‘} can mean pleasure, the original meaning of {’’ وَجْهٌ‘‘} is face. The secondary meaning is used when the literal meaning cannot be intended, whereas here, there is no difficulty in taking the literal meaning, and in fact, the delight in taking the literal meaning is not found in the figurative meaning, i.e., it is better for those who seek to see the Face of Allah on the Day of Judgment, because there is no blessing greater than seeing Allah. This verse highlights the importance of sincerity of intention for Allah when spending.

➌ { وَ اُولٰٓىِٕكَ هُمُ الْمُفْلِحُوْنَ:} It is understood that those who do not fulfill the rights of relatives, the needy, and travelers cannot attain complete success.

38-1. When all means of sustenance are entirely in Allah’s control and He opens its doors for whomever He wills, then the wealthy should continue to fulfill the rights of those whom Allah has placed as deserving in their wealth—relatives, the needy, and travelers. The right of relatives is given precedence because of its greater virtue. It is mentioned in a hadith that doing good to a poor relative brings double reward: one for charity and another for maintaining family ties. Furthermore, by describing it as a right, it is also indicated that by helping them, you are not doing them a favor, but merely fulfilling a right.

38-2. That is, to be honored with seeing Him in Paradise.

38. (O Muslims!) Give to the near of kin, the needy [42], and the traveler their due. This is better for those who seek Allah’s pleasure, and it is they who will be successful [43].

[42]
The Right of Others in Wealth and Property:

Allah Almighty has not said that you should give something to relatives, the needy, and travelers as charity or alms. Rather, He has said that you should give them their due right. And Allah Almighty has repeated this word at several places in the Noble Quran. The clear meaning of this is that the sustenance of these relatives and needy people is also included in your wealth. Therefore, give them their due right. And in fulfilling this, you are not doing them any favor. Rather, you are relieving yourself of your own burden. Some scholars say that by relatives are meant those family members with whom marriage is forbidden. But there does not seem to be any particular benefit in this clarification, because every person knows well who his relatives are, and not all relatives are deserving; only those who are needy are deserving. Thus, the most deserving are those needy who are relatives, and after them comes the turn of the general needy. And if a traveler becomes needy on the way, he is also deserving, no matter how wealthy he may be in his own home. Now see, in a society where every person continues to give the due rights of these mentioned deserving people, can anyone in that society remain destitute and penniless?

[43] The meaning is that those who do not fulfill the aforementioned rights cannot attain success. Only those can attain success who give the aforementioned deserving people their rights, and do so for the pleasure of Allah. They should not do it as a favor, nor should they expect any kind of thanks or recompense from them.