Transliteration:( Wa maaa aataitum mir ribal li yarbuwa feee amwaalin naasi falaa yarboo 'indal laahi wa maaa aataitum min zaakaatin tureedoona wajhal laahi fa ulaaa'ika humul mud'ifoon )
84. Here, the word riba (interest) does not denote religious meaning, that is, usury, but is used literally. This verse was revealed regarding those people who would give a present and gift with the intention that they would receive greater compensation in return for it. Although this type of thinking is permissible, it is not good because this has not been declared forbidden here, but instead, it has been said that such a person will not receive any reward for it. This tells us that gifts and presents given on the occasion of weddings are permissible, but not commendable. This command is for us, because for the Holy to give such gifts ﷺ Prophet was forbidden. Says Allah Almighty: "And bestow not favour to anyone seeking increase "(S74:V6). Gifts and presents should be given for obtaining the sole pleasure of Allah Almighty. It should be remembered that the sole purpose of giving a gift purely for obtaining Allah's pleasure is charity, while that in which the object is the pleasure of a person and is given to make the person happy is a present or a gift
85. Charity is that which is given to the needy on the basis of his poverty, for the sole purpose of gaining the pleasure of Allah Almighty. Charity given to the needy is a gift, just as giving charity to the wealthy is a present. The continuous charity can be used by both the wealthy and the needy, but the obligatory charity should be consumed by the poor only. The optional charity is appropriate for the poor only.
86. By two-fold increase is meant it is greater that what you have given by either one fold or two fold Thus, this blessed verse is not against those verses in which mention is made of abundant increase.
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The tafsir of Surah Ar-Rum verse 39 by Ibn Kathir is unavailable here.
Please refer to Surah Rum ayat 38 which provides the complete commentary from verse 38 through 40.
(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]
59. This is the first verse revealed in the Quran 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 Al- Madinah, it was said: “Allah deprives interest of all blessing and develops charity.” For the later commands, see (Surah Aal-Imran, Ayat 130), and (Surah Al-Baqarah, Ayats 275-281). 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 Shariah, 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 Kaab al-Qurzi and Shabi. 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 all; if, however, it had meant the interest forbidden by the Shariah, it would have been positively said that it will be severely punished by Allah.
The other group differs from this and says that it means the same well known riba which has been forbidden by the Shariah. 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 favor 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 Quran is that it first prepares the minds for the thing that it has to prohibit at a later stage. About wine the only thing said in the beginning was that it is not pure food. (Surah An-Nahl, Ayat 67). Then in (Surah Al-Baqarah, Ayat 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. (Surah An-Nisa, Ayat 43). Then, finally, it was prohibited totally. Similarly, about interest here it has been only said that it does not increase the wealth, but the real increase is caused by the Zakat. After this, the compound interest was forbidden (Surah Aal-Imran, Ayat 130); and finally, interest itself was made absolutely unlawful. (Surah Al-Baqarah, Ayat 275).
60. There is no limit to this increase. The greater the sincerity of intention, the deeper will be 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 more handsome will be the rewards that Allah will give to him. According to an authentic Hadith, even if a person gives a fig in the way of Allah, Allah will increase it to the size of Mount Uhud.
[1149]- The phrase includes several connotations, among them: a) that which is given as usury or interest, b) that which is given on the condition that it be repaid with interest, and c) a gift given with the intention of obtaining from the recipient greater benefit or a larger gift. [1150]- The meaning of ṣadaqah (voluntary charity) is included here. [1151]- Of their blessings on earth and their rewards in the Hereafter.
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