Surah Ar-Room (30) — Ayah 39

(Ayah 39) ➊ { وَ مَاۤ اٰتَيْتُمْ مِّنْ رِّبًا لِّيَرْبُوَاۡ فِيْۤ اَمْوَالِ النَّاسِ … :} That is, wealth appears to increase through interest, but in reality, it does not; rather, its evil leads to destruction in this world and the Hereafter, whereas by giving zakah, wealth increases many times over in this world and the Hereafter, as He said: «{ يَمْحَقُ اللّٰهُ الرِّبٰوا وَ يُرْبِي الصَّدَقٰتِ }» [ البقرۃ : ۲۷۶ ] "Allah destroys interest and increases charities." Abdullah bin Mas'ud (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: [ اَلرِّبَا وَ إِنْ كَثُرَ، فَإِنَّ عَاقِبَتَهُ تَصِيْرُ إِلٰی قُلٍّ ] [ مسند أحمد : 395/1، ح : ۳۷۵۳، قال المحقق صحیح ] "Even if interest is much, its end is surely to be little." This surah is Makki; in Makkah, interest had not yet been made unlawful, but the disbelievers of Makkah were deeply involved in usurious transactions. Allah gradually prohibited interest just as He did with alcohol. In this verse, only its condemnation is mentioned; later, in Madinah, in Surah Al-Imran (130), compound interest was prohibited, and in Surah Al-Baqarah (275 to 281), all forms of interest were completely forbidden.

➋ Some scholars have explained the reality mentioned in this verse with an example: "That is, although wealth appears to increase through interest (usury), in reality, it is decreasing. Just as a person's body swells due to dropsy, it is a sign of illness or impending death, and when zakah is given, it seems that wealth is decreasing, but in reality, it is increasing. Just as a patient's body appears to shrink due to purgation and cleansing, but the result is health. The matter of interest and zakah should be understood similarly in terms of their outcomes."

➌ { وَ مَاۤ اٰتَيْتُمْ مِّنْ زَكٰوةٍ تُرِيْدُوْنَ وَجْهَ اللّٰهِ …:} As He said: «{ مَنْ ذَا الَّذِيْ يُقْرِضُ اللّٰهَ قَرْضًا حَسَنًا فَيُضٰعِفَهٗ لَهٗۤ اَضْعَافًا كَثِيْرَةً }» [ البقرۃ : ۲۴۵ ] "Who is it that will lend to Allah a good loan, so He may multiply it for him many times over." (See also Al-Baqarah: 261) The Messenger of Allah (peace and blessings be upon him) said: [ لَا يَتَصَدَّقُ أَحَدٌ بِتَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلَّا أَخَذَهَا اللّٰهُ بِيَمِيْنِهِ فَيُرَبِّيْهَا كَمَا يُرَبِّيْ أَحَدُكُمْ فَلُوَّهُ أَوْ قَلُوْصَهُ حَتّٰی تَكُوْنَ مِثْلَ الْجَبَلِ أَوْ أَعْظَمَ ] [مسلم، الزکاۃ، باب قبول الصدقۃ من الکسب الطیب و تربیتھا : ۶۴ /۱۰۱۴ ] "If a person gives charity equal to a date from pure earnings, the Most Merciful takes it in His right hand and nurtures it for its owner, just as one of you raises his foal or camel calf, until that date becomes like a mountain or even greater." And see Surah Al-Baqarah (276).

➍ Another interpretation of this verse has also been given; Ibn Kathir said: "That is, whoever gives a gift with the intention that people will give him more in return, there is no reward for it with Allah." Ibn Abbas, Mujahid, Dahhak, Qatadah, Ikrimah, Muhammad bin Ka'b, and Sha'bi have given this interpretation. Ibn Kathir (may Allah have mercy on him) said: "This act is permissible (allowed), even though there is no reward in it, but the Messenger of Allah (peace and blessings be upon him) was specifically prohibited from it. This is the statement of Dahhak, and he took evidence from Allah's statement: «{ وَ لَا تَمْنُنْ تَسْتَكْثِرُ }» [ المدثر : ۶ ] 'And do not confer favor to acquire more.' That is, do not give a gift with the intention of gaining more." Regarding this statement of Ibn Abbas (may Allah be pleased with them both), Ibn Kathir's researcher said: "It was narrated by Tabari, and its chain is weak." Hafiz Ibn Kathir also narrated another statement of Ibn Abbas (may Allah be pleased with them both) with the same meaning, that "riba" is of two types: one riba which is not permissible, i.e., riba in sales, and one riba in which there is no harm, which is that a person gives a gift with the intention of gaining more, then he recited this verse. Ibn Kathir's researcher Hikmat bin Basheer said: "Suyuti attributed it in 'Ad-Durr al-Manthur' to Ibn Abi Hatim, in which there is no mention of reciting the verse." But when I searched for it in Ibn Abi Hatim, it was found that the portion of Surah Ar-Rum is missing from the manuscript. [ وَ اللّٰہُ أَعْلَمُ بِصِحَّتِہٖ ]

Jamaluddin Qasimi said: "There are several points to consider in this interpretation. First, this verse is similar to the verse in Surah Al-Baqarah (276): «{ يَمْحَقُ اللّٰهُ الرِّبٰوا وَ يُرْبِي الصَّدَقٰتِ }» which is about riba in sales, which was so widespread among the people of Makkah that it had become their habit, and through it, they were sucking the wealth of the needy in such a terrible way that it had nothing to do with mercy, kindness, or human sympathy. Allah condemned their condition so that they would repent and become purified. The second reason is that the real meaning of riba is interest, which everyone knows. To leave the real meaning and take a figurative meaning requires evidence from Shariah or reason, which is not present here. The third reason is that to take the meaning of gift, etc., from the verse and then declare such a gift permissible is questionable, because the style of the verse is to warn against it and to encourage avoidance, which includes it among prohibited things, and the indication of the style is a very strong indication. The fourth reason is that, according to the verse in Surah Al-Muddathir (6): «{ وَ لَا تَمْنُنْ تَسْتَكْثِرُ }» (And do not confer favor to acquire more), the claim that such a gift was only forbidden to the Messenger of Allah (peace and blessings be upon him) is questionable. Because although the address in words is only to the Prophet (peace and blessings be upon him), the ruling is general. See from the beginning of Surah Al-Muddathir: «{ يٰۤاَيُّهَا الْمُدَّثِّرُ (1) قُمْ فَاَنْذِرْ (2) وَ رَبَّكَ فَكَبِّرْ (3) وَ ثِيَابَكَ فَطَهِّرْ }» All these rulings are for the entire ummah along with the Messenger of Allah (peace and blessings be upon him)." In summary, only the first interpretation of this verse is reliable.

39-1. That is, interest apparently seems to increase wealth, but in reality, it does not; rather, its evil consequences ultimately lead to destruction in this world and the Hereafter. Hazrat Ibn Abbas ؓ and numerous Companions رضوان اللہ علیہم اجمعین have interpreted "riba" in this verse not as interest, but as the gift or present that a poor person gives to a wealthy person, or a subject gives to a king or ruler, or a servant gives to his master with the intention that he will receive more in return. It is called "riba" because, at the time of giving, there is an intention of receiving an excess in return. Although this is permissible, there is no reward for it with Allah. (فَلَا يَرْبُوْا عِنْدَ اللّٰهِ) 30. Ar-Rum:39) refers to the denial of reward in the Hereafter for this. In this case, the translation would be: (Whatever you give as a gift) with the intention that you will get more in return, then there is no reward for it with Allah.

39-2. Through zakat and charity, there is a spiritual and intrinsic increase; that is, Allah puts blessing in the remaining wealth. Secondly, on the Day of Resurrection, its reward will be multiplied many times over, as mentioned in the hadith that a charity given from lawful earnings, even if it is as small as a date, will grow and increase until it becomes as large as the mountain of Uhud (Sahih Muslim).

39. And whatever you give as interest to increase your wealth through the wealth of others, it does not increase with Allah [44]. But whatever you give as zakat, seeking Allah’s pleasure, it is such people who multiply their wealth [45].

[44]
Usury Destroys National Economy and Zakat Causes It to Flourish:

This is the first verse revealed in the series condemning usury. Then, according to verse 130 of Surah Aal-e-Imran, Muslims were prohibited from compound usury. Then, four months before the passing of the Prophet ﷺ, according to verses 275 to 281 of Surah Al-Baqarah, it was declared completely forbidden. Just as with alcohol, usury was deeply ingrained in the Arabs. Therefore, the complete eradication of such evils was only possible gradually. Now, coming to the main issue, it apparently seems that wealth increases through usury, whereas the reality is the opposite. In any society, the number of wealthy people is much less compared to the number of poor, and those who take usury are the wealthy, while those who pay it are the poor and needy. Thus, only one person benefits from usury, while hundreds of poor people suffer loss. In the sight of Allah, all His creation is equal; in fact, He cherishes the interests of the poor more than those of the wealthy. The usurer, through usury, draws the wealth of countless poor people, making them even more destitute and impoverished. Allah has expressed this reality in these words: wealth does not increase through usury, rather it decreases. This is one aspect of the issue. The second aspect is that it is an established principle of economics that the greater the circulation of wealth in a society, the more prosperous that society will be and the more its national wealth will increase. If the flow of wealth is from the poor to the rich, this circulation will greatly decrease, because the number of rich people is very small. In this respect as well, usury has a devastating effect on the national economy. If the flow of wealth is from the rich to the poor—and this is only possible in the form of zakat and charity—then the circulation of wealth will speed up. Firstly, because the number of poor is much greater, and secondly, their needs are stuck only due to lack of money. Therefore, due to the acceleration in the circulation of wealth, not only will the whole society become prosperous, but there will also be a positive effect on the national economy. This is the reality that Allah Almighty has expressed in these words:
﴿يَمْحَقُ اللّٰهُ الرِّبٰوا وَيُرْبِي الصَّدَقٰتِ﴾ [276:2]
That is, in the society where usury prevails, there will be no blessing; it will ultimately become bankrupt. The number of poor people will keep increasing day by day, and in order to feed themselves, they will attack the rich class by lawful and unlawful means and snatch their wealth from them. For this purpose, if theft, robbery, and looting suffice, then fine; otherwise, they will not hesitate even from murder and bloodshed.

The Foundation of the Islamic Economic System: Two Things

There are extensive writings available in the market on Islamic economics or the Islamic economic system. I say that the basic principles of the Islamic economic system are only two: one, the elimination of usury from the country, and two, the promotion of the system of zakat and charity in its place. Usury is the curse that is the lifeblood of the capitalist system. With its elimination, the lifeblood of capitalism is automatically removed. Whatever remains is eliminated by Islam’s law of inheritance. After the elimination of usury, when the system of zakat and charity takes its place, class division automatically ends, and society becomes prosperous. To understand this, there is no need to read books on economics or understand its principles; rather, only experience is needed, and every person can at least experiment within his own family and observe its fruits and blessings with his own eyes. Although on such a small scale, the full benefits of eliminating usury and promoting zakat and charity cannot be achieved, still, the condition of such a family can become much better than before. The ugly feelings of hatred, envy, and malice of the poor towards the rich subside, and in their place, high values such as kindness, sympathy, and brotherhood begin to develop. As a result, instead of tension, an atmosphere of love is created in society, and the unequal distribution of wealth is especially reduced, ensuring that every individual in society at least continues to receive the basic necessities.

[45]
How Does Wealth Increase Through Zakat?

One meaning has already been mentioned above: those who give zakat and charity for the pleasure of Allah cause society to prosper. The purchasing power of the poor increases, which ultimately benefits the wealthy traders and industrialists themselves, and the benefit they gain in this way is much greater than what they would get by lending money on interest. The second meaning is that those who pay charity and zakat for the pleasure of Allah will receive a much greater reward for it on the Day of Judgment. This reward can be tenfold, seventyfold, seven hundredfold, or even more. There are also some principles with Allah regarding the increase or decrease of this reward. For example, to what extent was the needy person whose need was fulfilled actually in need? How sincere was the intention of the giver? And after doing this good deed, did he do anything to nullify his reward? Or was there any element of showing off at the time of giving? And were the instructions of the Shariah observed at the time of spending, or not? And so on.