So, give their share to the relatives, the needy, and the wayfarers. This is best for those who seek the way that leads to God, and they will be successful.
Therefore give the relative his right, and to the needy, and to the traveller; this is better for those who seek the pleasure of Allah; and it is they who are the successful.
And give the kinsman his right, and the needy, and the traveller; that is better for those who desire God's Face; those they are the prosperers.
Hence, give his due to the near of kin, as well as to the needy and the wayfarer; this is best for all who seek God’s countenance: for it is they, they that shall attain to a happy state!
So give thou unto the kinsman his due and unto the needy and unto the wayfarer. That is best for those who seek Allah's countenance; and those: they are the blissful ones.
So give to the kindred his due, and to Al-Miskin (the poor) and to the wayfarer. That is best for those who seek Allah's Countenance, and it is they who will be successful.
So give the relative his rights, and the destitute, and the wayfarer. That is best for those who seek God’s presence. Those are the prosperous.
So give his due to the near of kin, and to the needy, and to the wayfarer. That is better for those who desire to please Allah. It is they who will prosper.
So, give to the kindred his due, and to Al-Miskin and to the wayfarer. That is best for those who seek Allah's Face; and it is they who will be successful.
So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek Allah's Countenance. And such are they who are successful.
Give the relative his due, and the needy and the traveller [as well]. That is better for those who seek Allah’s pleasure, and it is they who are the felicitous.
And give to the kinsman his due, and to the needy, and to the destitute traveler. That is best for those who desire the Face of Allah; such will surely prosper.
So give the relative his right, as well as the needy and the traveler. That is best for those who desire the countenance of Allah, and it is they who will be the successful.
Give the relatives, the destitute, and the needy travellers their share (of charity). It is better for those who want to please God and they will have everlasting happiness.
Then give to the near of kin his due, and to the needy and the wayfarer; this is best for those who desire Allah's pleasure, and these it is who are successful.
Fa<u>a</u>ti <u>tha</u> alqurb<u>a</u> <u>h</u>aqqahu wa<b>a</b>lmiskeena wa<b>i</b>bna a<b>l</b>ssabeeli <u>tha</u>lika khayrun lilla<u>th</u>eena yureedoona wajha All<u>a</u>hi waol<u>a</u>ika humu almufli<u>h</u>oon<b>a</b>
So give the near relative, the needy, and the wayfarer their due -- that is best for those who seek God's pleasure: such men are the ones who will surely prosper.
So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the Countenance, of Allah, and it is they who will prosper.
فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
O Muslim! Give the relative whatever goodness and kinship he deserves, give the needy whatever he can fulfil his need with and help the stranger whose path back home has been cut off. Giving in these causes is better for those who seek the pleasure of Allah; those who give priority to this kind of assistance and rights are the ones who succeed by achieving their objective of paradise, and being granted safety from the feared punishment.
O Muslim! Give the relative whatever goodness and kinship he deserves, give the needy whatever he can fulfil his need with and help the stranger whose path back home has been cut off. Giving in these causes is better for those who seek the pleasure of Allah; those who give priority to this kind of assistance and rights are the ones who succeed by achieving their objective of paradise, and being granted safety from the feared punishment.
<p>فَآتِ ذَا الْقُرْ‌بَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ (So give to the kinsman his right, and to the needy and the wayfarer - 30:38). In the preceding verse, it was stated that provision of sustenance is the sole prerogative of Allah Ta` a1a. He makes it abundant for whom He likes and curtails the sustenance whenever and whomever He so wills. It clearly gives the message that whoever spends it in the way of Allah, He does not make his sustenance dwindle. But if someone acts miserly and tries to accumulate what he has, then his possession does not expand.</p><p>In the background of this divine rule, the Holy Prophet ﷺ ، and according to Hasan Al-Basri (رح) ، every person privileged with abundance, is advised not to be close-fisted in spending the wealth Allah has graced him with. Rather it should be spent on needy cheerfully. This spending will not result in shrinking of the wealth. Some avenues of spending have also been enumerated along with this advice. First, kinsman; second, masakin (the needy); third travelers; that is, these categories should be given from the wealth that Allah has granted you. At the same time, it has been clarified that this is the right of these people which has been obligated on your wealth. Therefore, while giving it to them, no favour should be shown to them, because passing on someone's share to him is an act of fairness and justice and not a favour.</p><p>'Kinsman' in this verse apparently means common relatives, whether mahrams or otherwise, as explained by the majority of the commentators. The words, 'his right' also refers to the rights of the kinsmen in general terms, and encompasses obligatory rights, such as those of parents, children and other close relations. It also includes voluntary acts of beneficence and charity, which carry greater rewards when done for close relations compared to when performed in favour of any other non-relative common person; so much so that the Imam of Tafsir Mujahid (رح) has said that the charity of that person is not acceptable in the sight of Allah who neglects his own close relatives and gives it to someone else. It should also be understood that the right of close relatives is not restricted to financial support, but it includes looking after them, and providing any physical service to them as well. If nothing else is within means, they may at least be treated sympathetically and be consoled in their distress. Sayyidna Hasan ؓ has said that the one who enjoys abundance in wealth should help his close relatives with money, and the one who does not have it, should provide physical service and consolation verbally. (Qurtubi).</p><p>After 'kinsman', the rights of indigent and then of the travelers follow. For meeting these rights also the same principle applies, that is if one has financial means, he should extend monetary help to them, otherwise physical service and consolation may discharge the right.</p>
فَآتِ ذَا الْقُرْ‌بَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ (So give to the kinsman his right, and to the needy and the wayfarer - 30:38). In the preceding verse, it was stated that provision of sustenance is the sole prerogative of Allah Ta` a1a. He makes it abundant for whom He likes and curtails the sustenance whenever and whomever He so wills. It clearly gives the message that whoever spends it in the way of Allah, He does not make his sustenance dwindle. But if someone acts miserly and tries to accumulate what he has, then his possession does not expand.In the background of this divine rule, the Holy Prophet ﷺ ، and according to Hasan Al-Basri (رح) ، every person privileged with abundance, is advised not to be close-fisted in spending the wealth Allah has graced him with. Rather it should be spent on needy cheerfully. This spending will not result in shrinking of the wealth. Some avenues of spending have also been enumerated along with this advice. First, kinsman; second, masakin (the needy); third travelers; that is, these categories should be given from the wealth that Allah has granted you. At the same time, it has been clarified that this is the right of these people which has been obligated on your wealth. Therefore, while giving it to them, no favour should be shown to them, because passing on someone's share to him is an act of fairness and justice and not a favour.'Kinsman' in this verse apparently means common relatives, whether mahrams or otherwise, as explained by the majority of the commentators. The words, 'his right' also refers to the rights of the kinsmen in general terms, and encompasses obligatory rights, such as those of parents, children and other close relations. It also includes voluntary acts of beneficence and charity, which carry greater rewards when done for close relations compared to when performed in favour of any other non-relative common person; so much so that the Imam of Tafsir Mujahid (رح) has said that the charity of that person is not acceptable in the sight of Allah who neglects his own close relatives and gives it to someone else. It should also be understood that the right of close relatives is not restricted to financial support, but it includes looking after them, and providing any physical service to them as well. If nothing else is within means, they may at least be treated sympathetically and be consoled in their distress. Sayyidna Hasan ؓ has said that the one who enjoys abundance in wealth should help his close relatives with money, and the one who does not have it, should provide physical service and consolation verbally. (Qurtubi).After 'kinsman', the rights of indigent and then of the travelers follow. For meeting these rights also the same principle applies, that is if one has financial means, he should extend monetary help to them, otherwise physical service and consolation may discharge the right.
<h2 class="title">The Command to uphold the Ties of Kinship and the Prohibition of Riba Allah commands giving:</h2><div class="text_uthmani arabic">ذَا الْقُرْبَى حَقَّهُ</div><p>(to the kindred his due) his due of respect and upholding the ties of kinship.</p><div class="text_uthmani arabic">وَالْمَسَـكِينُ</div><p>(and to Al-Miskin) the one who has nothing to spend on his needs, or he has something but it is not enough.</p><div class="text_uthmani arabic">وَابْنِ السَّبِيلِ</div><p>(and to the wayfarer.) the traveler who is in need of money and other things during his journey.</p><div class="text_uthmani arabic">ذَلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ</div><p>(That is best for those who seek Allah's Face;) meaning; to look upon Him on the Day of Resurrection, which is the ultimate aim.</p><div class="text_uthmani arabic">وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ</div><p>(and it is they who will be successful.) means, in this world and the Hereafter. Then Allah says:</p><div class="text_uthmani arabic">وَمَآ ءَاتَيْتُمْ مِّن رِّباً لِّيَرْبُوَاْ فِى أَمْوَالِ النَّاسِ فَلاَ يَرْبُواْ عِندَ اللَّهِ</div><p>(And that which you give in Riba, in order that it may increase from other people's property, has no increase with Allah;) This means, that which is given as a gift to others in the hope that they will give back more than they were given. There is no reward for this with Allah. This is how this Ayah was interpreted by Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Ikrimah, Muhammad bin Ka`b and Ash-Sha`bi. Allah says:</p><div class="text_uthmani arabic">وَمَآ ءاتَيْتُمْ مِّن زَكَوةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَـئِكَ هُمُ الْمُضْعِفُونَ</div><p>(but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase.) Those are the ones for whom Allah will multiply the reward. It was reported in the Sahih:</p><div class="text_uthmani arabic">«وَمَا تَصَدَّقَ أَحَدٌ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلَّا أَخَذَهَا الرَّحْمَنُ بِيَمِينِهِ فَيُرَبِّيهَا لِصَاحِبِهَا، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ أَوْ فَصِيلَهُ حَتَّى تَصِيرَ التَّمْرَةُ أَعْظَمَ مِنْ أُحُد»</div><p>(No person gives in charity the equivalent of a date which was earned in a lawful manner, but the Most Merciful takes it in His Right Hand and takes care of it for its owner, just as any one of you takes care of his foal or young camel, until the date becomes the size of Mount Uhud.)</p><h2 class="title">Creation, Provision, Life and Death are all in the Hand of Allah Allah says:</h2><div class="text_uthmani arabic">اللَّهُ الَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ</div><p>(Allah is He Who created you, then provided food for you,) means, He is the Creator and Provider. He brings man forth from his mother's womb naked and knowing nothing, not able to see or hear, and having no strength. Then He provides him with all these things, giving him household effects, clothing, wealth, possessions and earnings.</p><div class="text_uthmani arabic">ثُمَّ يُمِيتُكُمْ</div><p>(then will cause you to die,) means, after this life.</p><div class="text_uthmani arabic">ثُمَّ يُحْيِيكُمْ</div><p>(then (again) He will give you life.) means, on the Day of Resurrection.</p><div class="text_uthmani arabic">هَلْ مِن شُرَكَآئِكُمْ</div><p>(Is there any of your partners) means, those whom you worship instead of Allah,</p><div class="text_uthmani arabic">مَّن يَفْعَلُ مِن ذَلِكُمْ مِّن شَىْءٍ</div><p>(that do anything of that) meaning, none of them are able to do any of that. But Allah is the One Who is Independent in His powers of creation, provision, and giving life and death. Then He will resurrect His creation on the Day of Resurrection. This is why, after all this He says:</p><div class="text_uthmani arabic">سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ</div><p>(Glory be to Him! And Exalted be He above all that they associate. ) meaning, exalted and sanctified and glorified be He far above having any partner, peer, equal, son or father, for He is the One, the Unique, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable unto Him.</p>
The Command to uphold the Ties of Kinship and the Prohibition of Riba Allah commands giving:ذَا الْقُرْبَى حَقَّهُ(to the kindred his due) his due of respect and upholding the ties of kinship.وَالْمَسَـكِينُ(and to Al-Miskin) the one who has nothing to spend on his needs, or he has something but it is not enough.وَابْنِ السَّبِيلِ(and to the wayfarer.) the traveler who is in need of money and other things during his journey.ذَلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ(That is best for those who seek Allah's Face;) meaning; to look upon Him on the Day of Resurrection, which is the ultimate aim.وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ(and it is they who will be successful.) means, in this world and the Hereafter. Then Allah says:وَمَآ ءَاتَيْتُمْ مِّن رِّباً لِّيَرْبُوَاْ فِى أَمْوَالِ النَّاسِ فَلاَ يَرْبُواْ عِندَ اللَّهِ(And that which you give in Riba, in order that it may increase from other people's property, has no increase with Allah;) This means, that which is given as a gift to others in the hope that they will give back more than they were given. There is no reward for this with Allah. This is how this Ayah was interpreted by Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Ikrimah, Muhammad bin Ka`b and Ash-Sha`bi. Allah says:وَمَآ ءاتَيْتُمْ مِّن زَكَوةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَـئِكَ هُمُ الْمُضْعِفُونَ(but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase.) Those are the ones for whom Allah will multiply the reward. It was reported in the Sahih:«وَمَا تَصَدَّقَ أَحَدٌ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلَّا أَخَذَهَا الرَّحْمَنُ بِيَمِينِهِ فَيُرَبِّيهَا لِصَاحِبِهَا، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ أَوْ فَصِيلَهُ حَتَّى تَصِيرَ التَّمْرَةُ أَعْظَمَ مِنْ أُحُد»(No person gives in charity the equivalent of a date which was earned in a lawful manner, but the Most Merciful takes it in His Right Hand and takes care of it for its owner, just as any one of you takes care of his foal or young camel, until the date becomes the size of Mount Uhud.)Creation, Provision, Life and Death are all in the Hand of Allah Allah says:اللَّهُ الَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ(Allah is He Who created you, then provided food for you,) means, He is the Creator and Provider. He brings man forth from his mother's womb naked and knowing nothing, not able to see or hear, and having no strength. Then He provides him with all these things, giving him household effects, clothing, wealth, possessions and earnings.ثُمَّ يُمِيتُكُمْ(then will cause you to die,) means, after this life.ثُمَّ يُحْيِيكُمْ(then (again) He will give you life.) means, on the Day of Resurrection.هَلْ مِن شُرَكَآئِكُمْ(Is there any of your partners) means, those whom you worship instead of Allah,مَّن يَفْعَلُ مِن ذَلِكُمْ مِّن شَىْءٍ(that do anything of that) meaning, none of them are able to do any of that. But Allah is the One Who is Independent in His powers of creation, provision, and giving life and death. Then He will resurrect His creation on the Day of Resurrection. This is why, after all this He says:سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ(Glory be to Him! And Exalted be He above all that they associate. ) meaning, exalted and sanctified and glorified be He far above having any partner, peer, equal, son or father, for He is the One, the Unique, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable unto Him.