When We give people a taste of grace, they rejoice in it; but if evil befalls them as an outcome of what their own hands have wrought, they lose all hope. Are they not aware that God gives in abundance, or in scant measure, to whom He wills? In this there are clear signs indeed for people who believe. Hence, give his due to the near of kin, as well as to the needy and the traveler in need. This is best for all who seek God’s countenance. It is they who shall be successful. Whatever you may give out in usury so that it might increase through other people’s property will bring no increase with God, whereas all that you give out in charity, seeking God’s countenance, will bring you multiple increase.(The Byzantines, Al-Room: 30: 36-39)
The first of these verses gives an image of a soul that either does not follow a clear line in judging situations or which lacks an accurate standard that does not sway with events. These are they who emotionally rejoice at every taste of grace forgetting its source and purpose. They are elated, overjoyed, but do not express their gratitude to the One who has granted them such grace. They do not realize that a situation of grace also poses a test. When it is God’s will to requite them for their deeds, making them taste a situation of hardship, they are again blind to God’s wisdom in such a test. They lose all hope that God will remove their affliction. Such is the situation of people who do not maintain their bonds with God and, consequently, do not understand His laws or wisdom. These are the ones who only know the outer surface of the life of this world.
This image is followed by another rhetorical question that wonders at their attitude and lack of insight. In both situations of grace and affliction one consistent law applies. Both are the result of God’s will. It is He who bestows grace and tests people with hardship, gives in abundance or in a scant measure, in line with His wisdom. This takes place all the time, but they do not see: “Are they not aware that God gives in abundance, or in scant measure, to whom He wills?” There is no need, then, for elation at the time of grace, or for despair during times of hardship. These are situations that befall people at different times as serves God’s purpose. A believer sees in them confirmation that all matters ultimately belong to God. It all indicates the consistency of God’s laws in all situations: “In this there are clear signs indeed for people who believe.”
Since it is God who grants provisions and sustenance, giving in abundance or in small measure as He pleases, He indicates to people the way in which they can make handsome profit, increasing their wealth. This is different from what they think: “Hence, give his due to the near of kin, as well as to the needy and the traveler in need. This is best for all who seek God’s countenance. It is they who shall be successful. Whatever you may give out in usury so that it might increase through other people’s property will bring no increase with God, whereas all that you give out in charity, seeking God’s countenance, will bring you multiple increase.”
Since all wealth belongs to God and it is He who grants it to some of His servants, He, the original owner, has determined that a portion of it should go to certain groups, to be given to them by those who are in actual possession of it. Therefore, He calls it a right due to these groups, of which the surah mentions here “the near of kin, the needy and the traveler in need.” At the time this surah was revealed, zakah had not yet been determined, nor its beneficiaries. The principle, however, is stated clearly, making all money God’s property since it is He who grants it in the first place, and assigning to certain needy groups a right which they should receive from those who are in possession of the money. This is the basic financial principle Islam lays down, from which all aspects of the Islamic economic theory derive. Since all money and wealth belong to God, it is subject to what He, as the original owner, determines with regard to how it is owned, invested or spent. The person who is in control of it does not enjoy absolute authority in this respect.
God Almighty issues this directive to those He has placed as trustees of wealth showing them the best methods for investment, growth and prosperity. This means sharing with one’s near kin, the needy and stranded travelers, and spending generally in ways that serve God’s cause: “This is best for all who seek God’s countenance. It is they who shall be successful.”
At that time some people tried to increase their money by giving gifts to wealthy individuals, hoping that they would receive better gifts in return. The surah tells them that this is not the way to achieve true growth: “Whatever you may give out in usury so that it might increase through other people’s property will bring no increase with God.” This is what some reports mention as the meaning of this statement, but it is a general statement that applies to all methods people use to usuriously increase their wealth. While this method is not forbidden like other methods based on usury, it is neither a proper nor an honorable way to increase wealth. God also makes clear the way that ensures true growth: “Whereas all that you give out in charity, seeking God’s countenance, will bring you multiple increase.”
This is the guaranteed way of increasing money: To give it freely, expecting no favors from anyone, but seeking only God’s pleasure. Is He not the One who gives sustenance in plenty or in small measure? Is He not the One who bestows or denies favors? He, thus, gives in multiples to those who spend of their money for no reason other than to please Him. He also takes away from the usurers who seek to increase their wealth at other people’s expense. One method makes its calculation by this world’s standards, while the other looks at the standards of the life to come, when rewards are given in multiples. This last method is the one that makes real profits both in this life and in the life to come.