وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللَّهُ غَفُورٌ رَحِيمٌ ﴿۱۲۹﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿۱۳۰﴾ وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ ﴿۱۳۱﴾ وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ ﴿۱۳۲﴾ وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ﴿۱۳۳﴾

﴾129﴿ Wa lillahi maa fissamaawaati wa maa fil-ard; yaghfiru limai-yashaaa'u wa yu'azzibu mai-yashaaa'; wallaahu Ghafoorur Raheem
﴾130﴿ Yaaa ayyuhal lazeena aamanoo la takulu ribaaa ad'aafam mudaa'afatanw wattaqul laaha la'allakum tuflihoon
﴾131﴿ Wattaqun Naaral lateee u'iddat lilkaafireen
﴾132﴿ Wa atee'ul laaha war Rasoola la'allakum turhamoon
﴾133﴿ Wa saari'ooo ilaa maghfiratim mir Rabbikum wa Jannatin arduhassamaawaatu wal ardu u'iddat lilmuttaqeen

﴾129﴿ And to Allah alone belongs whatever is in the heavens and whatever is on the earth. He forgives whomever He wills and punishes whomever He wills. And Allah is All-Forgiving, Most Merciful.
﴾130﴿ O you who have believed, do not consume usury (interest) multiplied many times over, and fear Allah so that you may succeed.
﴾131﴿ And protect yourselves (by abstaining from what is forbidden) from a fire that has been prepared for the disbelievers.
﴾132﴿ And follow Allah and the Messenger so that mercy may be shown to you.
﴾133﴿ And hasten toward forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for those who are saved from shirk (polytheism).

[129] In this matter, the concept of tawheed (monotheism) is that you must accept that only Allah is the absolute Disposer and Owner of authority. This is the reasoning for the previous three verses: victory and humiliation are solely in Allah’s control. He grants someone the ability to believe, so He forgives him; and to whomever He does not grant the ability to believe, He punishes him.
[130] From here begins the fourth section.
In the previous verses, the principles of Allah’s help (nusrah) were mentioned, followed by examples.
Now, Allah forbids those actions that block His divine assistance.
About seventeen moral qualities are mentioned here—commands, prohibitions, and information for the community—and three qualities of the Prophet (may Allah bless him and give him peace) are mentioned, which are the traits of a leader.
The reasons for the defeat at Uhud and its wisdoms are discussed, along with a warning to the hypocrites.
This section consists of three parts; this is the first part, up to verse (180).
The meaning of this verse is that through usury (riba), Allah’s assistance is blocked.
Two moral qualities are mentioned in this verse: prohibition of usury and the command to be mindful of Allah (taqwa).
(أَضْعَافًا مُضَاعَفَةً) (“multiplied many times over”)—this phrase is not a restrictive qualifier, because both simple and compound usury are forbidden.
Rather, it is an explanatory description, as it was customary that those who took usury would not be satisfied with only a single amount.
[131] In this, there is a warning of the Hereafter, and it is indicated that usury is among the habits of disbelievers. (وَاتَّقُوا النَّارَ) – the meaning of taqwa here is to fear and to protect oneself. According to the first meaning, an-nar refers to the fire of Hell, and according to the second meaning, it refers to the causes that lead to the fire.
[132] In this verse, the third moral quality is mentioned for protection from defeat. (تُرْحَمُونَ) – the mercy of Allah in this world and the Hereafter is attained through obedience to Allah and His Messenger.
[133] This forgiveness and Paradise are attained through faith, striving in the path of Allah, and spending in His cause. The vastness of Paradise is expressed metaphorically, as in human perception, nothing seems vaster than the heavens and the earth. (إِلَى مَغْفِرَةٍ) refers to the means of forgiveness, which are the commands and prohibitions mentioned in this section. (عَرْضُهَا) – “width” here means the expanse or breadth, and if the width is such, then the length cannot even be estimated. A similar verse appears in Surah Hadid (57:21).