Tafsir of Ar-Rum 30:38

Surah Ar-Rum (The Romans): Verse 38

{فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ} (So give the relative his due, and to the needy, and to the wayfarer.)

The connection of this verse to what preceded it is that Allah (Exalted is He) had already explained that worship should not be confined only to times of distress (as in: {And when harm touches the people, they call upon their Lord} [Ar-Rum: 33]), nor should it be limited to times when one gains something worldly—which is the habit of the lukewarm worshipper who only remembers Allah when he is in need of sustenance (a loaf or a bowl of butter) but forgets Him when alone. This was clarified by: {And when We let people taste mercy, they rejoice therein}.

Instead, Allah clarified that when He expands provision and decrees sustenance, one's focus should remain on Allah, the Creator and Provider. This leads to guidance concerning two aspects of glorifying Allah: glorifying His command and showing compassion to His creation. Therefore, He followed this by saying: {So give the relative his due, and to the needy, and to the wayfarer}.

Another perspective on the connection is that since Allah expands and restricts provision, a person should not hesitate in doing good. If Allah expands provision, spending does not diminish it; and if He restricts it, hoarding does not increase it. Regarding this, there are several issues:

Issue 1: Why are only these three categories mentioned, while eight categories are mentioned for Zakat?

We say: The intent here is to clarify those to whom giving is obligatory upon everyone who possesses wealth, whether that wealth is subject to Zakat or not, and whether the due time (Hawl) has passed or not. This is because the purpose here is general compassion. These three categories deserve kindness even if the giver does not have surplus wealth beyond what is obligatory.

1. The Relative (Al-Qurbā): His maintenance is obligatory even if the giver does not owe Zakat on property or wealth that has not completed a full year.
2. The Needy (Al-Miskīn): Similarly, if someone has nothing and remains in dire need until it reaches severity, it is obligatory upon the capable person to meet that need, even if no Zakat is due.
3. The Wayfarer (Ibn al-Sabīl): If someone is stranded in a wilderness and has a means (like an animal) to transport another person to safety, it is incumbent upon him, even if he owes no Zakat.

The poor (Al-Faqīr) are included under the category of the needy (Al-Miskīn), because if someone bequeaths something to the needy, it is also distributed to the poor.

If you examine the remaining categories (mentioned in the Zakat verses—e.g., workers, those in bondage, those whose hearts are to be reconciled, debtors), you find that spending money upon them is only obligatory upon those upon whom Zakat is already due.

Furthermore, concerning the view of Abu Hanifa (may Allah have mercy on him) who said the needy (Miskīn) is one who possesses something, we say: Even if that definition holds, there is no dispute that applying the term "Miskīn" to one who has nothing is permissible in this context, and the poor person is included even more readily.

Issue 2: The precedence of one category over another.

We say: Since meeting the need of the relative is obligatory regardless of whether he is in severe distress or not, the relative takes precedence over those whose needs are not obligatory to meet from non-Zakat funds, unless those others are in severe distress. Since the need of the needy person is not restricted to a specific situation (like being stranded), he takes precedence over someone whose need is restricted to a specific circumstance.

Issue 3: Why is the term used for relatives ("Dhā al-Qurbā") while the needy is not called "Dhā al-Maskanah"?

This is because kinship is a constant, established attribute, and the term Dhū (possessor of) is used for what is fixed. If someone exhibits a sound opinion once, or gains status for a day, or shows virtue at one time, he is called Dhū Ra’yin, Dhū Jāh, or Dhū Faḍl. If this persists or occurs frequently, he is called Dhū ar-Ra’y or Dhū al-Faḍl.

By saying {Dhā al-Qurbā}, it indicates that this right is confirmed and established. As for neediness (Maskanah), it is transient and comes and goes. For this reason, Allah said: {Or the dust-covered one [Miskīn dhā matraba]} (Al-Balad: 16), because the needy person remains in the state of being "dust-covered" as long as his neediness lasts, or most of the time.

Issue 4: Why is the structure "Give the relative his due," then "and the needy and the wayfarer," without repeating the possessive pronoun for the latter two (i.e., not saying "their due")?

This is because the second structure implies inclusion by association, whereas the first structure implies that the inclusion is subsequent to the primary command. It is as if He is saying: "Give the relative his right, and then mention the needy and the wayfarer as followers."

For this reason, if a king says, "Let so-and-so enter, and so-and-so also," this carries more honor than if he said, "Let so-and-so and so-and-so enter." The Prophet (peace be upon him) alluded to this when he criticized a man who said: "Whoever obeys Allah and His Messenger is guided, and whoever disobeys them has gone astray," without repeating "Allah and His Messenger" after the disobedience clause.

Issue 5: The meaning of {ذَٰلِكَ خَيْرٌ} (That is better).

This can mean: "That is better than other things," or it can mean: "That is inherently good, even if not compared to anything else," as in the verse: {And do good; indeed, Allah loves the doers of good} (Al-Hajj: 77) and {Race towards good deeds} (Al-Baqarah: 148).

The second interpretation is preferable because it requires no implied comparison and is more beneficial. Goodness derived from others might be of a lower degree when compared to something else (e.g., "Silence is better than lying"). But what is inherently good is intrinsically sound, beneficial, and a righteous act that elevates status.

Issue 6: The meaning of {لِّلَّذِينَ يَبْتَغُونَ وَجْهَ اللَّهِ} (for those who seek the Face of Allah).

This indicates that the consideration is based on the intention, not merely the action itself. Someone who spends all his wealth for the sake of showing off to people will not attain the rank of one who gives a single loaf for the sake of Allah.

{The Face of Allah} means that the giving is solely for Allah and nothing else. If one gives seeking Paradise, he has not sought the Face of Allah; rather, he has sought a creation of Allah.

Issue 7: How can the verse conclude with {وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ} (And those, they are the successful) when success (Falah) has other prerequisites mentioned elsewhere, such as in Surah Al-Mu'minun (The Believers: 1)?

We say: Every attribute mentioned in Surah Al-Mu'minun implies success. For example, {And those who are constant in their Zakat} (Al-Mu'minun: 4) and {And those who are keepers of their trusts and their covenants} (Al-Mu'minun: 8), etc., are all linked to the successful one, meaning: "This one is successful, and that one is successful."

It should not be argued that success is not achieved by one who gives charity but does not pray. We respond by analogy: If someone says, "The scholar is honored," this is true based on his knowledge. If that scholar is later flogged for adultery or has his hand cut off for theft, this statement does not become false, as if to say, "He was only honored because he committed transgression." Similarly, giving wealth for the Face of Allah confers success, unless there is an overriding barrier—the commission of a forbidden act or the abandonment of an obligation.

Issue 8: Why were other deeds, like Prayer (Salat), not mentioned here?

We say: Prayer was mentioned previously. The address here, {So give}, is directed to the Prophet (peace be upon him) and others follow his lead. Previously, he was told: {So set your face toward the religion, inclining to truth} (Ar-Rum: 30) and {Turn to Him in repentance, and fear Him, and establish the prayer} (Ar-Rum: 31).

Issue 9: The verse in Surah Al-Baqarah states: {And those, they are the successful} (Al-Baqarah: 5), implying restriction (Hasr). If success is restricted to those mentioned in the beginning of Al-Baqarah (those who establish prayer, give Zakat, believe in the revelations, and believe in the Hereafter), how can the person mentioned here also be successful?

We say: This person is one of them. We have already established that the command {So set your face toward the religion} is connected to this passage. Therefore, whoever establishes prayer, gives charity, and intends it for the Face of Allah, it is confirmed that he is a believer who establishes prayer, gives Zakat, and acknowledges the Hereafter. Thus, he becomes like those mentioned in Surah Al-Baqarah.

{وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّهِ ۖ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ} (And that which you give as interest [Riba] to increase in the wealth of the people—it does not increase with Allah. But that which you give as Zakat, seeking the Face of Allah—those, they are the ones who multiply [their reward].)