How to cope with interest payed by banks?

Sources

• ✓ 2:278 · Al-Baqara

  2:278 · Muhammad Marmaduke Pickthall

  يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ

  O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.

• ✓ 3:130 · Aal-i-Imraan

  3:130 · Muhammad Marmaduke Pickthall

  يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوا۟ ٱلرِّبَوٰٓا۟ أَضْعَٰفًۭا مُّضَٰعَفَةًۭ ۖ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

  O ye who believe! Devour not usury, doubling and quadrupling (the sum lent). Observe your duty to Allah, that ye may be successful.

• ✓ Tafsir Ibn Kathir on 3:130

  Sunni

  Tafsir Ibn Kathir · 3:130

  Allah Almighty begins by forbidding His believing servants from engaging in usury (riba) and consuming it in multiplied forms, as was the custom during the pre-Islamic ignorance (jahiliyyah) era. They would say when the deadline for a debt came due: either it must be paid, or increased; if not paid, the duration would be extended and the amount increased, year after year, multiplying even a small amount to a great sum. Then Allah commands His servants to practice piety, so that they may succeed both in this life and the Hereafter. He warns them of the Fire prepared for the disbelievers, saying, “And fear the Fire which has been prepared for the disbelievers. And obey Allah and the Messenger so that you may receive mercy.” Next, Allah calls believers to hasten to do good deeds and seek closeness to Him, saying, “And race towards forgiveness from your Lord and a Paradise whose width is that of the heavens and earth, prepared for the righteous.” This is parallel to the punishment prepared for the disbelievers. Scholars have interpreted the phrase "whose width is that of the heavens and the earth" either as an emphasis on its vast expanse—both length and breadth—as it is like a dome beneath the Throne, or specifically highlighting its breadth being as expansive as its length since it is spherical. Authentic narrations confirm the highest Paradise, al-Firdaws, is directly beneath the Throne of the Most Merciful, and from it flow the rivers of Paradise. This verse resembles another in Surah Al-Hadid which also invites hastening towards forgiveness and Paradise as vast as the heavens and earth. Historical narrations mention that when Heraclius wrote to the Prophet ﷺ, questioning the existence of Hellfire given the vastness of Paradise, the Prophet ﷺ responded rhetorically by pointing out the difference and coexistence of night and day — if one exists, the other does too. This analogy was also used by the companions when Jews asked about Paradise’s vastness versus the presence of Hellfire. Allah then describes those who enter Paradise as those who spend in times of hardship and ease alike, in all states—health and sickness, comfort and hardship—continuously doing good and maintaining the practice of charity and kindness to relatives and others. The qualities praised next are controlling anger and pardoning people. Even when provoked to anger, they restrain themselves and forgive those who wrong them. Many hadiths substantiate this ideal: the Prophet ﷺ said restraining one’s anger is a sign of strength superior to physical prowess; forbidding anger and embracing patience leads to divine rewards; the person who swallows their anger for Allah’s sake fills their heart with faith; and those who forgive receive Allah’s favor and status elevated in this life and the next. The Prophet ﷺ repeatedly instructed companions “Do not get angry” as key spiritual advice. Stories of the Prophet’s companions convey practical recommendations such as sitting or lying down to calm down if anger arises while standing. The vast collection of hadiths citing the virtue of patience, self-control, forgiveness, and humility confirms the high status of these traits in Islam, with rewards including being called upon on the Day of Judgment to receive their recompense and entry into Paradise. Following that, Allah describes those who if they commit a shameful act or wrong themselves, they remember Allah and seek His forgiveness. This portrays the believer who realizes their sins and repents sincerely, not persisting obstinately in wrongdoing. Narrations report that a man repeatedly sinned and repented, and Allah, knowing he acknowledges His forgiveness and authority over sin, continued to forgive him despite his sins. The verse concludes by asserting that none but Allah can forgive sins, emphasizing His unique power to pardon. Those who repent sincerely, seeking Allah’s mercy and forgiveness, and do not persist arrogantly in sin, will receive forgiveness and Paradise flowing with rivers, abiding therein forever—a supreme reward for their righteous qualities. Thus, this ayah moves from warning against usury to exhortation towards piety, hastening to good, description of righteous traits including generosity, forgiveness, anger control, sincere repentance, and finally the promise of eternal bliss and reward in the Hereafter. All these insights are illustrated with prophetic traditions and explanations from the earliest scholars, highlighting the comprehensive spiritual and practical guidance contained within this one verse.