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Compared Translations of the meaning of the Quran - 30:39 | |
| < 30:40 30:38 > |
| 30:39 ومااتيتم من ربا ليربو في اموال الناس فلا يربو عند الله ومااتيتم من زكاة تريدون وجه الله فاولئك هم المضعفون | |
| Transliteration | Wama ataytum min riban liyarbuwa fee amwali alnnasi fala yarboo AAinda Allahi wama ataytum min zakatin tureedoona wajha Allahi faola-ika humu almudAAifoona |
| Literal | And what you gave/brought from a growth/increase/any interest (mortgages etc.) to grow/increase in the people's properties/wealths , so (it) does not grow/increase at God, and what you gave/brought from charity/purification , you want/intend God's face/front/direction, so those, they are the doublers/multipliers. |
| Yusuf Ali | 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. |
| Pickthal | 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. |
| Arberry | 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. |
| Shakir | 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. |
| Sarwar | 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). |
| Khalifa | The usury that is practiced to increase some people's wealth, does not gain anything at GOD. But if you give to charity, seeking GOD's pleasure, these are the ones who receive their reward manifold. |
| Hilali/Khan | 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 peoples property, has no increase with Allah, but that which you give in Zakat seeking Allahs Countenance then those, they shall have manifold increase. |
| H/K/Saheeh | 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. |
| Malik | That usury which you give to increase the wealth of people, does not increase with Allah: but the Zakah that you give to seek the pleasure of Allah, shall be repaid to you many times over.[39] |
| QXP | And the wealth you give in usury in order that it may increase on other people's money has no increase with Allah. But that you give in charity, seeking Allah's Approval, these are the ones who will have their return multiplied. (2:275-276), (3:129), (74:6). |
| Maulana Ali | And whatever you lay out at usury, so that it may increase in the property of men, it increases not with Allah; and whatever you give in charity, desiring Allah’s pleasure -- these will get manifold. |
| Free Minds | And any financial interest you have placed to grow in the people's money, it will not grow with God. And any contribution that you have placed seeking His presence, then those will be multiplied. |
| Qaribullah | 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. |
| George Sale | Whatever ye shall give in usury, to be an increase of men's substance, shall not be increased by the blessing of God: But whatever ye shall give in alms, for God's sake, they shall receive a twofold reward. |
| JM Rodwell | Whatever ye put out at usury to increase it with the substance of others shall have no increase from God: but whatever ye shall give in alms, as seeking the face of God, shall be doubled to you. |
| Asad | 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 [This is the earliest mention of the term and concept of riba in the chronology of Quranic revelation. In its general, linguistic sense, this term denotes an "addition" to or an "increase" of a thing over and above its original size or amount; in the terminology of the Quran, it signifies any unlawful addition, by way of interest, to a sum of money or goods lent by one person or body of persons to another. Considering the problem in terms of the economic conditions prevailing at or before their time, most of the early Muslim jurists identified this "unlawful addition" with profits obtained through any kind of interest-bearing loans irrespective of the rate of interest and the economic motivation involved. With all this - as is evidenced by the voluminous juridical literature on this subject - Islamic scholars have not yet been able to reach an absolute agreement on the definition of riba: a definition, that is, which would cover all conceivable legal situations and positively respond to all the exigencies of a variable economic environment. In the words of Ibn Kathir (in his commentary on 2:275), "the subject of riba is one of the most difficult subjects for many of the scholars (ahl al-ilm)". It should be borne in mind that the passage condemning and prohibiting riba in legal terms (2:275 - 281) was the last revelation received by the Prophet, who died a few days later (cf. note on 2:281); hence, the Companions had no opportunity to ask him about the shari implications of the relevant injunction - so much so that even Umar ibn al-Khattabb is reliably reported to have said: "The last [of the Quran] that was revealed was the passage [lit.. "the verse"] on riba; and, behold, the Apostle of God passed away without [lit., "before"] having explained its meaning to us" (Ibn Hanbal, on the authority of Said ibn al-Musayyab). Nevertheless, the severity with which the Quran condemns riba and those who practice it furnishes - especially when viewed against the backgground of mankind's economic experiences during the intervening centuries - a sufficiently clear indication of its nature and its social as well as moral implications. Roughly speaking, the opprobrium of riba (in the sense in which this term is used in the Quran and in many sayings of the Prophet) attaches to profits obtained through interest-bearing loans involving an exploitation of the economically weak by the strong and resourceful: an exploitation characterized by the fact that the lender, while retaining full ownership of the capital loaned and having no legal concern with the purpose for which it is to be used or with the manner of its use, remains contractually assured of gain irrespective of any losses which the borrower may suffer in consequence of this transaction. With this definition in mind, we realize that the question as to what kinds of financial transactions fall within the category of riba is, in the last resort, a moral one, closely connected with the socio-economic motivation underlying the mutual relationship of borrower and lender; and, stated in purely economic terms, it is a question as to how profits and risks may be equitably shared by both partners to a loan transaction. It is, of course, impossible to answer this double question in a rigid, once-for-all manner: our answers must necessarily vary in accordance with the changes to which mans social and technological development - and, thus, his economic environment - is subject. Hence, while the Quranic condemnation of the concept and practice of riba is unequivocal and final, every successive Muslim generation is faced with the challenge of giving new dimensions and a fresh economic meaning to this term which, for want of a better word, may be rendered as "usury". In the |
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