سُوْرَةُ الرُّوْمِ
Surah Ar-Room (30) — Ayah 39
وَمَآ ءَاتَيْتُم مِّن رِّبًا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ ۖ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ ﴿39﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
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 Allâh; but that which you give in Zakât (sadaqa - charity etc.) seeking Allâh’s Countenance, then those, they shall have manifold increase.
Word by Word — Arabic, Transliteration & Meaning
وَمَآ
wamā
And what
ءَاتَيْتُم
ātaytum
you give
مِّن
min
for
رِّبًۭا
riban
usury
لِّيَرْبُوَا۟
liyarbuwā
to increase
فِىٓ
fī
in
أَمْوَٰلِ
amwāli
(the) wealth
ٱلنَّاسِ
l-nāsi
(of) people
فَلَا
falā
not
يَرْبُوا۟
yarbū
(will) increase
عِندَ
ʿinda
with
ٱللَّهِ ۖ
l-lahi
Allah
وَمَآ
wamā
But what
ءَاتَيْتُم
ātaytum
you give
مِّن
min
of
زَكَوٰةٍۢ
zakatin
zakah
تُرِيدُونَ
turīdūna
desiring
وَجْهَ
wajha
(the) Countenance
ٱللَّهِ
l-lahi
(of) Allah
فَأُو۟لَـٰٓئِكَ
fa-ulāika
then those
هُمُ
humu
[they]
ٱلْمُضْعِفُونَ
l-muḍ'ʿifūna
(will) get manifold
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(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.
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.
