30.39. Wamaataytum min ribanliyarbuwa fii amwali alnnasi falayarbuu AAinda Allahi wamaataytum min zakatinturiiduuna wadschha Allahi faola-ika humu almudAAifuuna
30.39. That which ye give in usury in order that it may increase on (other) people ' s property hath no increase with Allah; but that which ye give in charity, seeking Allah ' s countenance, hath increase manifold. (Pickthall)
30.39. Und was ihr an Zins gebt, damit ihr den Vermögensgütem der Menschen Zuwachs bringt, das bringt keinen Zuwachs bei Allah, und was ihr an Zakat-Steuer gebt, und ihr möchtet das Antlitz Allahs, also diese, ihnen wird es vervielfacht. (Ahmad v. Denffer)
30.39. Und was ihr an Ausgaben aufwendet, damit sie sich aus dem Besitz der Menschen vermehren, sie vermehren sich nicht bei Allah. Was ihr aber an Abgaben entrichtet im Begehren nach Allahs Angesicht ... - das sind diejenigen, die das Vielfache erzielen. (Bubenheim)
30.39. Was ihr den Wucherern an Geld gebt, damit es sich aus dem Vermögen der Menschen mehrt, vermehrt sich bei Gott nicht. Diejenigen aber, die Zakat-Spenden geben, mit denen sie Gottes Wohlgefallen anstreben, sie sind es, deren Belohnung vervielfacht werden wird. (Azhar)
30.39. Und was ihr mit Riba verleiht, damit es sich durch die Vermögenswerte der Menschen vermehrt, dies vermehrt sich bei ALLAH nicht. Doch was ihr an Zakat entrichtet, mit der ihr (das Wohlgefallen) ALLAHs anstrebt, diese sind die wirklichen Vervielfachenden. (Zaidan)
30.39. Und was ihr an Zinsleihe (ribaa) gebt (zu dem Zweck), daß es im Vermögen der Leute (anwachse und euch) Zins einbringe, das bringt bei Allah keinen Zins ein. Wenn ihr aber nach Allahs Antlitz verlangt, Almosen (zakaat) gebt - (die so handeln) das sind die, die (ihr Guthaben tatsächlich) verdoppeln. (Paret)
30.39. Und was immer ihr auf Zinsen verleiht, damit es sich mit dem Gut der Menschen vermehre, es vermehrt sich nicht vor Allah; doch was ihr an Zakah entrichtet, indem ihr nach Allahs Antlitz verlangt, sie sind es, die vielfache Mehrung empfangen werden. (Rasul)
Tafsir von Maududi für die Ayaat 36 bis 39
When We make the people taste mercy, they exult at it; and when an affliction befalls them on account of their own misdeeds, they grow despondent. ( 55 ) Do they not see that it is Allah Who gives abundantly to whom He wills and sparingly (to whom He wills) ? Surely in this there are many Signs for those who believe. ( 56 ) Therefore, (O believers,) give to your relative his due, and to the needy and the wayfarer (his due). ( 57 ) This is the best way for those who seek Allah's goodwill: such alone will attain true success. ( 58 ) The interest that you give in order to increase the wealth of the people, dces not increase in the sight of Allah; ( 59 ) and the Zakat that you pay in order to win Allah's approval, its payers do indeed increase their wealth. ( 60 )
Desc No: 55 In the preceding verse tnan has been censured for his ignorance, folly and ingratitude. In this verse, he has been censured for puerility and meanness When a person attains a little wealth and power and respect, and he sees that his business has started flourishing, he forgets that he has been given all this by Allah. He exults at his success and is so puffed up and conceited that he has neither any regard left for Allah nor for the people. But as soon as good luck deserts him, he loses heart and a single stroke of iII-luck so disheartens and frustrates him that he is prepared to do any mean thing, even commit suicide.
Desc No: 56 That is, "The believers can learn how disbelief and shirk affect man's morality and what is the impact of belief in Allah on his morals. The person who sincerely believes Allah and looks upon Him as the Master of the treasure-houses of provisions, can never be involved in meanness, in which those forgetful of God are involved. If he is given abundantly he will not be puffed up; he will rather be grateful to Allah, will treat his fellowmen generously and benevolently, and will expend 'his God-given wealth for His sake. On the other hand, he will exercise patience; he will never gamble away his honesty and self-respect, but will have hope of Allah's bounty till the last. Such a moral excellence can neither fall to the lot of an atheist nor of a polytheist."
Desc No: 57 It has not been said: "Give charity to the relative, the needy and the wayfarer, but their due because this is their right (due to them from you), which you must give them in any case. You will not do them any favour if you part with a part of your wealth for their sake. You should remember it well that if the real owner of the wealth has given you more than others, your extra wealth is, in fact, the right of others, which has been given to you for your trial so that your Lord may see whether you recognize the rights of others and render their rights to them or not." Anyone who reflects over this Divine Command and its real spirit cannot help feeling that the way proposed by the Qur'an. for man's moral and spiritual development inevitably envisages the existence of a free society and economy. This development is not possible in a social environment in which the people's rights of ownership are set aside and stifled. The system in which the state assumes ownership of all resources and the government machinery the entire responsibility of distributing provisions among the people, so much so that neither can an individual recognize the right of the other and render it, nor a person develop a feeling of goodwill for the other after he has received help, is a purely communist system. Such an economic and social system, which is being advocated in our country today under the deceptive name of the 'Qur'anic Order of Providence" (Nizam-i Rububiyat), is entirely opposed to the Qur'anic scheme itself, for it suppresses the development of individual. morality and formation of character altogether. The Qur'anic scheme can operate and function only in a society where the individuals own some resources of wealth, possess rights to expend it freely, and then render willingly and sincerely the rights of God and His servants. In such a society alone there can arise the possibility that, on the one hand, the people may develop individually the virtues of sympathy, kindliness and affection, sacrifice, recognition of the rights of others and rendering those rights in the right spirit, and on the other, the beneficiaries may develop in their hearts pure feelings of well-wishing, gratitude and thankfulness for the donors. This system only can produce the ideal conditions in which the elimination of evil and the promotion of goodness does not depend on the intervention of a law-enforcing authority but the people's own purity of the self and their own good intentions take up this responsibility.
Desc No: 58 This dces not mean that true success can be attained just by rendering the rights of the needy and the wayfarer and the relative and nothing else is needed to be done for this. But it means that those who do not recognize these rights of others nor render them, will not attain true success. It will be attained by those who render the rights sincerely only for the sake of Allah's goodwill and pleasure.
Desc No: 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 all; 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 Allah. 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).
Desc No: 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 Allah, Allah will increase it to the size of Mount Uhud.
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