Surah Ar-Rum Ayat 38 in Arabic Text
Here you can read various translations of verse 38
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.
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.
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 (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 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.
So bring to a near kinsman his true (right), and to the indigent, and the wayfarer; that is most charitable (i.e., best) for the ones who are willing to (seek) the Face of Allah, and those are they (who are) the prosperers.
So give their due to the near relative, the needy, and the wayfarer- that is best for those whose goal is God’s approval: these are the ones who will prosper.
پس قرابت دار کو مسکین کو مسافر کو ہر ایک کو اس کا حق دیجئے، یہ ان کے لئے بہتر ہے جو اللہ تعالیٰ کا منھ دیکھنا چاہتے ہوں، ایسے ہی لوگ نجات پانے والے ہیں
Quran 30 Verse 38 Explanation
For those looking for commentary to help with the understanding of Surah Ar-Rum ayat 38, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(30:38) 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.
57 It has not been said: “Give charity to the relative, the needy and the wayfarer, but their due because this is their right (due to them from you), which you must give them in any case. You should remember it well that if the real owner of the wealth has given you more than others, your extra wealth is, in fact, the right of others, which has been given to you for your trial so that your Lord may see whether you recognize the rights of others and render their rights to them or not.
Anyone who reflects over this divine command and its real spirit will feel that the way proposed by the Quran for man’s moral and spiritual development inevitably envisages the existence of a free society and economy. This development is not possible in a social environment in which the people’s rights of ownership are set aside and stifled. The system in which the state assumes ownership of all resources and the government machinery and the entire responsibility of distributing provisions among the people, so much so that neither can an individual recognize the right of the other and render it, nor a person develop a feeling of goodwill for the other after he has received help, is a purely communist system. Such an economic and social system, which is being advocated in our country today under the deceptive name of the “Quranic Order of Providence” (Nizami Rububiyat), is entirely opposed to the Quranic scheme itself, for it suppresses the development of individual morality and formation of character altogether. The Quranic scheme can operate and function only in a society where the individuals own some resources of wealth, possess rights to expend it freely, and then render willingly and sincerely the rights of God and His servants. In such a society alone there can arise the possibility that, on the one hand, the people may develop individually the virtues of sympathy, kindliness and affection, sacrifice, recognition of the rights of others and rendering those rights in the right spirit, and on the other hand, the beneficiaries may develop in their hearts pure feelings of well-wishing, gratitude and thankfulness for the donors. This system only can produce the ideal conditions in which the elimination of evil and the promotion of goodness does not depend on the intervention of a law-enforcing authority but the people’s own purity of the self and their own good intentions take up this responsibility.
58. This does not mean that true success can be attained just by rendering the rights of the needy and the wayfarer and the relative and nothing else is needed to be done for this. But it means that those who do not recognize these rights of others nor render them, will not attain true success. It will be attained by those who render the rights sincerely only for the sake of Allah’s goodwill and pleasure.
38. 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. 39. 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. 40. Allah is He Who created you, then provided food for you, then will cause you to die, then He will give you life. Is there any of your partners that do anything of that Glory be to Him! And Exalted be He above all that they associate.
(to the kindred his due) his due of respect and upholding the ties of kinship.
(and to Al-Miskin) the one who has nothing to spend on his needs, or he has something but it is not enough.
(and to the wayfarer.) the traveler who is in need of money and other things during his journey.
(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.
(and it is they who will be successful.) means, in this world and the Hereafter. Then Allah says:
(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:
(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:
(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.)
(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.
(then will cause you to die,) means, after this life.
(then (again) He will give you life.) means, on the Day of Resurrection.
(Is there any of your partners) means, those whom you worship instead of Allah,
(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:
(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.
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