Tafsir of Ar-Rum 30:39

"And whatever you give in usury" — The apparent meaning is that it refers to the well-known increase in transactions which the Lawgiver has forbidden. This is the view held by al-Jubba’i, and it is narrated from al-Hasan. This is supported by what has been narrated from al-Suddi, stating that the verse was revealed concerning the usury of Thaqif, for they used to practice usury, as did the Quraysh.

From Ibn Abbas, Mujahid, Sa’id ibn Jubayr, al-Dahhak, Muhammad ibn Ka’b al-Qurazi, Tawus, and others, it is held that what is meant by it is the gift given with the expectation of a greater reward. Upon this interpretation, calling it riba (usury/increase) is metaphorical, because it is a cause for an increase. It is also said: because it is an excess that is not obligatory upon the giver.

From al-Nakha’i, it is narrated that the verse was revealed concerning people who give to their relatives and brethren for the purpose of benefiting and enriching them, and showing them preference, so that their wealth might increase by way of benefiting them. This is also a narration from Ibn Abbas. Thus, the meaning of riba here is the gift given to relatives for the increase of their wealth. The reason for naming it as such is known from what we have mentioned. In any case, min (in "min riba") is for explanation, not for causation.

Ibn Kathir read "ataytum" with the qasr (shortening of the vowel). According to the reading of the majority, its meaning is "you gave" (a’taytum), while according to this reading (ataytum), it means "you came" (ji’tum), i.e., "whatever gift you have brought as an increase."

"To increase in the wealth of the people" — That is, so that this usury/gift may increase and grow within the wealth of the people to whom you have given it. Ibn al-Shaykh said: The meaning, based on the interpretation of riba as a gift, is that this gift increases in attracting and drawing in the wealth of people. Similar to this is the saying: "So that it may increase because of the people's wealth, and [that you may] obtain some of it through the gift."

From Ibn Abbas, al-Hasan, Qatadah, Abu Raja’, al-Sha’bi, Nafi’, Ya’qub, and Abu Haywah, it is read as "li-turbu" (to increase) with the ta and a damma. The attribution of the action here is to the people. It is from the form of verbs rendered transitive to one object by means of a hamza of transitivity, with the object elided; that is, "to increase it [the gift] in the wealth of people." Or it is akin to the phrase "he wounds in their tendons" (yujrahu fi ‘araqibiha), meaning: to increase and add to the wealth of the people. It is also possible that this is for the purpose of sayrura (becoming), meaning: "so that you may become possessors of increase in the wealth of people." Abu Malik read "li-turbuha" with a feminine pronoun, the pronoun referring to the riba based on interpreting it as a gift or similar.

"It does not increase with Allah" — That is, it is not blessed in His estimation and command, the Almighty and Majestic.

"And whatever you give in Zakat" — That is, of charity.

"Desiring the countenance of Allah" — Seeking His countenance, the Almighty, exclusively through it.

"Then those are the multipliers" — That is, the possessors of multiplication. This is based on mud’if being an active participle (ism fa’il) derived from ad’afa, meaning: "he who has become a possessor of doubling," just as aqwa (to become strong) or aysara (to become wealthy) means one who has become a possessor of strength or wealth. It denotes the agent becoming a possessor of the root meaning. It is also possible that it is from ad’afa (he doubled) where the hamza is for transitivity and the object is elided, meaning: "those who had their rewards and wealth doubled through the blessing of Zakat." This view is supported by the reading of Ubayy: "al-mud’afun" (the multiplied ones, passive participle).

Although the apparent expectation would be to say, "For it increases with Allah," as this is what the contrast requires, the expression was altered. The structure was changed because previously a verbal sentence was used, whereas here a nominal sentence was used, introduced by the demonstrative pronoun along with the pronoun of separation (damir al-fasl) for the purpose of intensification. Thus, He confirmed for them the multiplication—which is more emphatic than absolute increase—by way of the nominal emphasis and the pronoun, and restricted this state to them by right. Furthermore, the demonstrative contains an element of glorification, indicating the loftiness of their rank, while omitting what they gave and mentioning the state of the one to whom it was given, and so forth.

The iltifat (shift in person/address) from the second person ("you give") to "then those" instead of "then you" is for glorification, as if He, the Exalted, is addressing the angels—peace be upon them—and the elite of creation to define their status. It is also possible that the expression is used as such for generalization, meaning to intend by "those" both these people and others.

In the speech, there is an elided [object] for "ma" (in "ma ataytum") if it is considered a relative pronoun (mawsula), and likewise if it is considered conditional (shartiyya) according to the more correct view, as it is a predicate in any case—meaning: "those are the ones who are multipliers of it" or "those are the ones who give [alms] (mu’tu) in the form of an active participle, they are the multipliers." The elision exists because the context provides evidence for it. On the estimation of the general "mu’tuhu," there would be no iltifat in the conventional sense, and considering the iltifat is superior.

In the Kashshaf, it is mentioned that the speech is designed for the sake of the benefit, explaining that the speech is driven to praise the givers as an incitement to the act. On the estimation of the iltifat, there are several facets: first, indicating them with "those" for their glorification; second, provoking the angels—peace be upon them—by praising them; third, the beauty inherent in the iltifat itself; and fourth, the benefit in "those" as explained in the like of: "Then that is [a matter] of perishing, so His praise suffices me."

This is contrary to when it is made an adjective for the givers. On that estimation, it serves to glorify the act, not the agent. Even if it follows as a consequence, it does not conflict with what is signified primarily. Reflect upon this.

The verse, on the first meaning of riba, is in the same vein as His saying, the Almighty: "Allah destroys usury and increases charities." Many scholars argue that it implies a prohibition of usury in that sense. However, you know that if it implied that, it would also imply the prohibition of the riba understood as the gift given with the expectation of a greater reward, despite the fact that they clearly stated that such is not prohibited for anyone other than the Prophet, may Allah bless him and grant him peace, whereas it is forbidden for him, peace be upon him, due to the Almighty's saying: "And do not confer a favor, desiring to acquire more." Likewise, they stated that the excess which the giver of that gift takes—beyond what he gave—is not forbidden, and the one who pays it is not sinful, though he is not rewarded for paying the excess because it is not an initial act of kindness (sila), but rather a compensation for what was given first, and there is no reward in paying compensation. Likewise, there is no reward in giving that initial gift because it is a hunting net.

The meaning of the saying of some of the Successors, "The generous side is rewarded for its gift," is that when a stranger presents you with something so that you may reward him and add something to it, then reward him for his gift and add to it.