What you give on interest to increase (your capital) through others' wealth, does not find increase with God; yet what you give (in alms and charity) with a pure heart, seeking the way of God, will be doubled.
And that which you give upon usury, in order that it may increase the creditors’ property, will not increase before Allah; and the charity you give seeking the pleasure of Allah – only that will increase manifold.
And what you give in usury, that it may increase upon the people's wealth, increases not with God; but what you give in alms, desiring God's Face, those -- they receive recompense manifold.
And [remember:] whatever you may give out in usury so that it might increase through [other] people’s possessions will bring [you] no increase in the sight of God whereas all that you give out in charity, seeking God’s countenance, [will be blessed by Him:] for it is they, they [who thus seek His countenance] that shall have their recompense mul­tiplied!
And whatsoever ye give in gift in order that it may increase among the substance of men increaseth not with Allah; and whatsoever ye give in poor-rate seeking the countenance of Allah-then those: they shall, have increase manifold.
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 Allah, but that which you give in Zakat seeking Allah's Countenance then those, they shall have manifold increase.
The usury you practice, seeking thereby to multiply people’s wealth, will not multiply with God. But what you give in charity, desiring God’s approval—these are the multipliers.
Whatever you pay as interest so that it may increase the wealth of people does not increase in the sight of Allah. As for the Zakah that you give, seeking with it Allah's good pleasure, that is multiplied manifold.
And that which you give in Riba in order that it may increase from other people's property, has no increase with Allah; but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase.
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.
What you give in usury in order that it may increase people’s wealth does not increase with Allah. But what you pay as zakat seeking Allah’s pleasure—it is they who will be given a manifold increase.
That which you give in usury so that it increases in other people's wealth, will not increase with Allah; but the charity you give desiring the Face of Allah, to those, they shall be recompensed many times over.
And whatever you give for interest to increase within the wealth of people will not increase with Allah. But what you give in zakah, desiring the countenance of Allah - those are the multipliers.
God will not allow to increase whatever illegal interest you try to receive in order to increase your wealth at the expense of people's property. Whatever amount of zakat you give to please God will be doubled (for you).
And whatever you lay out as usury, so that it may increase in the property of men, it shall not increase with Allah; and whatever you give in charity, desiring Allah's pleasure-- it is these (persons) that shall get manifold.
Wam<u>a</u> <u>a</u>taytum min riban liyarbuwa fee amw<u>a</u>li a<b>l</b>nn<u>a</u>si fal<u>a</u> yarboo AAinda All<u>a</u>hi wam<u>a</u> <u>a</u>taytum min zak<u>a</u>tin tureedoona wajha All<u>a</u>hi faol<u>a</u>ika humu almu<u>d</u>AAifoon<b>a</b>
Whatever you lend out in usury to gain in value through other people's wealth will not increase in God's eyes, but whatever you give in alms in your desire for God's pleasure will be multiplied.
That which ye lay out for increase through the property of (other) people, will have no increase with Allah: but that which ye lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied.
وَمَآ ءَاتَيْتُم مِّن رِّبًا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ
Whatever wealth you give to anyone with the expectation that they will.return it to you with an increase, that wealth does not grow with Allah. And whatever wealth you give to fulfil someone's need, desiring only the pleasure of Allah, and not praise or reward from the people, the reward of that deed shall be multiplied for you by Allah.
Whatever wealth you give to anyone with the expectation that they will.return it to you with an increase, that wealth does not grow with Allah. And whatever wealth you give to fulfil someone's need, desiring only the pleasure of Allah, and not praise or reward from the people, the reward of that deed shall be multiplied for you by Allah.
<p>وَمَا آتَيْتُم مِّن رِّ‌بًا لِّيَرْ‌بُوَ فِي أَمْوَالِ النَّاسِ (And whatever Riba [ increased amount ] you give so that it may increase in the wealth of the people, - 30:39). This verse is meant to correct an evil custom which is common in close relatives and the families at large. When people extend a gift or a present to relatives, especially at the time of marriages, they make a note of the amount they have given, in the hope that they will get back an equal amount in return when it is their turn, rather a little more. This custom is known in Urdu as 'neota'. It is emphasized in this verse that the instruction given in the preceding verse about the rights of relatives should be implemented in a manner that neither it be shown as a favour, nor should it be given in the hope of any return. Whoever gives out money in the hope that it will bring back something more, then it is not worthy of reward in the sight of Allah. Qur'an has referred to it as riba, alluding that it is as bad as usury or interest.1</p><p>1. This explanation is based on the view of a number of exegetes of Qur an. The word used by the Holy Qur'an is rib a term commonly understood as equivalent to usury or interest, prohibition of which has been detailed in verses 275 to 281 of Sarah Al-Baqarah and verse 130 of Sarah 'Al ` Imran. Since, according to a large number of scholars, usury was prohibited in Madinah, while the present verse is Makkan, the word riba used here cannot mean usury or interest. Therefore, the word is interpreted here as a gift given to a relative in order to get back a gift of higher value from him. But some other commentators have taken the word riba in the same sense as in Sarah Al-Baqarah, i.e. usury and interest. They argue that usury was prohibited even in Makkah, but its implementation on a state level was carried out in Madinah. The esteemed author has reconciled between these two views by saying that the direct purpose of the verse is to correct the evil custom of giving gifts in the hope of getting a higher return, as mentioned in some traditions, but the word 'riba' is used to indicate that this practice is tantamount to the practice of usury where an increased amount is charged from a debtor. ( Muhammad Taqi ` Usmani)</p><p>Ruling</p><p>It is extremely contemptible for a person who extends a gift to someone that he expects a return for it, which is forbidden in this verse. But it is morally desirable for the one who receives a gift from someone, that he tries to give a gift to the former on his own accord, whenever he finds a suitable occasion. This was exactly the practice of the Holy Prophet ﷺ . He used to give present to the person who gave him one. (Qurtubi on authority of Sayyidah ` A'ishah ؓ . However, it should be avoided to give him an impression that the gift is being given in return of his own.</p>
وَمَا آتَيْتُم مِّن رِّ‌بًا لِّيَرْ‌بُوَ فِي أَمْوَالِ النَّاسِ (And whatever Riba [ increased amount ] you give so that it may increase in the wealth of the people, - 30:39). This verse is meant to correct an evil custom which is common in close relatives and the families at large. When people extend a gift or a present to relatives, especially at the time of marriages, they make a note of the amount they have given, in the hope that they will get back an equal amount in return when it is their turn, rather a little more. This custom is known in Urdu as 'neota'. It is emphasized in this verse that the instruction given in the preceding verse about the rights of relatives should be implemented in a manner that neither it be shown as a favour, nor should it be given in the hope of any return. Whoever gives out money in the hope that it will bring back something more, then it is not worthy of reward in the sight of Allah. Qur'an has referred to it as riba, alluding that it is as bad as usury or interest.11. This explanation is based on the view of a number of exegetes of Qur an. The word used by the Holy Qur'an is rib a term commonly understood as equivalent to usury or interest, prohibition of which has been detailed in verses 275 to 281 of Sarah Al-Baqarah and verse 130 of Sarah 'Al ` Imran. Since, according to a large number of scholars, usury was prohibited in Madinah, while the present verse is Makkan, the word riba used here cannot mean usury or interest. Therefore, the word is interpreted here as a gift given to a relative in order to get back a gift of higher value from him. But some other commentators have taken the word riba in the same sense as in Sarah Al-Baqarah, i.e. usury and interest. They argue that usury was prohibited even in Makkah, but its implementation on a state level was carried out in Madinah. The esteemed author has reconciled between these two views by saying that the direct purpose of the verse is to correct the evil custom of giving gifts in the hope of getting a higher return, as mentioned in some traditions, but the word 'riba' is used to indicate that this practice is tantamount to the practice of usury where an increased amount is charged from a debtor. ( Muhammad Taqi ` Usmani)RulingIt is extremely contemptible for a person who extends a gift to someone that he expects a return for it, which is forbidden in this verse. But it is morally desirable for the one who receives a gift from someone, that he tries to give a gift to the former on his own accord, whenever he finds a suitable occasion. This was exactly the practice of the Holy Prophet ﷺ . He used to give present to the person who gave him one. (Qurtubi on authority of Sayyidah ` A'ishah ؓ . However, it should be avoided to give him an impression that the gift is being given in return of his own.