And what you give in usury — such as when something is given as a gift or a present for the purpose of demanding more in return; it [the practice of usury] (ribā) is referred to by the same noun denoting that [illicit] ‘extra’ (ziyāda) requested in the [financial] transaction — that it may increase the wealth of the people, giving it, does not increase with God — there is no reward in it for those who give it. But what you give as alms (zakāt), as voluntary alms (sadaqa), seeking, thereby, God’s Countenance, such [of you who do so] — they are the receivers of manifold increase, in their reward for what they sought (there is here a shift of address away from the second person).