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Surah 30. Ar-Rum

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30:16
وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا وَلِقَآئِ ٱلْـَٔاخِرَةِ فَأُو۟لَـٰٓئِكَ فِى ٱلْعَذَابِ مُحْضَرُونَ Waamm a alla th eena kafaroo waka thth aboo bi a y a tin a waliq a i al a khirati faol a ika fee alAAa tha bi mu hd aroon a
but as for those who refused to acknowledge the truth and gave the lie to Our messages - and [thus] to the announcement12 of a life to come - they will be given over to suffering.
  - Mohammad Asad

See note [111] on 7:147 .

And those who have rejected Faith, denied Our revelations and the meeting of the hereafter shall be presented for punishment.
  - Muhammad Farooq-i-Azam Malik
And as for those who disbelieved, and denied Our signs and the meeting 'with Allah' in the Hereafter, they will be confined in punishment.
  - Mustafa Khattab
But as for those who disbelieved and denied Our revelations, and denied the meeting of the Hereafter, such will be brought to doom.
  - Marmaduke Pickthall
And those who have rejected Faith and falsely denied Our Signs and the meeting of the Hereafter such shall be brought forth to Punishment.
  - Abdullah Yusuf Ali

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30:17
فَسُبْحَـٰنَ ٱللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ Fasub ha na All a hi h eena tumsoona wa h eena tu s bi h oon a
EXTOL, then, God's limitless glory when you enter upon the evening hours, and when you rise at morn;
  - Mohammad Asad
Therefore, glorify Allah in the evening and in the morning
  - Muhammad Farooq-i-Azam Malik
So glorify Allah in the evening and in the morning-
  - Mustafa Khattab
So glory be to Allah when ye enter the night and when ye enter the morning--
  - Marmaduke Pickthall
So (give) glory to Allah when ye reach eventide and when ye rise in the morning; 3521
  - Abdullah Yusuf Ali

The special times for Allah's remembrance are so described as to include all our activities in life,-when we rise early in the morning, and when we go to rest in the evening; when we are in the midst of our work, at the decline of the sun, and in the late afternoon. It may be noted that these are all striking stages in the passage of the sun through our terrestrial day, as well as stages in our daily working lives. On this are based the hours of the five canonical prayers afterwards prescribed in Madinah; viz. (1) early morning before sunrise (Fajr); (2) when the day begins to decline, just after noon (Zuhr); (3) in the late afternoon, say midway between noon and sunset ('Asr); and (4) and (5) the two evening prayers, one just after sunset (Maghrib); and the other after the evening twilight has all faded from the horizon, the hour indicated for rest and sleep ('Isha). Cf. xi. 114 nn. 1616-17; xvii. 78-79, n. 2275; xx. 130. n. 2655.

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30:18
وَلَهُ ٱلْحَمْدُ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ Walahu al h amdu fee a l ssam a w a ti wa a lar d i waAAashiyyan wa h eena tu th hiroon a
and [seeing that] unto Him is due all praise in the heavens and on earth, [glorify Him] in the afternoon as well, and when you enter upon the hour of noon.13
  - Mohammad Asad

I.e., "remember God at all times". Apart from this general exhortation, the hours mentioned above circumscribe the times of the five daily prayers incumbent upon a Muslim. The "evening hours" indicate the prayer after sunset (maghrib) as well as that after nightfall ('isha').

- all praise is due to Him in the heavens and the earth - so glorify Him in the late afternoon and when the day begins to decline.
  - Muhammad Farooq-i-Azam Malik
all praise is for Him in the heavens and the earth- as well as in the afternoon, and at noon.1
  - Mustafa Khattab

 This verse outlines the times of the five daily prayers. The evening refers to Maghrib and ’Ishâ' prayers, the morning refers to Fajr, the afternoon refers to ’Aṣr, and noon refers to Ẓuhr.

Unto Him be praise in the heavens and the earth--and at the sun's decline and in the noonday.
  - Marmaduke Pickthall
Yea To Him be praise in the heavens and on earth; and in the late afternoon and when the day begins to decline.
  - Abdullah Yusuf Ali

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30:19
يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَيُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَٰلِكَ تُخْرَجُونَ Yukhriju al h ayya mina almayyiti wayukhriju almayyita mina al h ayyi wayu h yee alar d a baAAda mawtih a waka tha lika tukhrajoon a
He [it is who] brings forth the living out of that which is dead, and brings forth the dead out of that which is alive, and gives life to the earth after it had been lifeless: and even thus will you be brought forth [from death to life].
  - Mohammad Asad
He brings out the living from the dead and the dead from the living, and gives life to the earth after its death. Likewise you shall be brought forth to life after your death.
  - Muhammad Farooq-i-Azam Malik
He brings forth the living from the dead and the dead from the living. And He gives life to the earth after its death. And so will you be brought forth 'from the grave'.
  - Mustafa Khattab
He bringeth forth the living from the dead, and He bringeth forth the dead from the living, and He reviveth the earth after her death. And even so will ye be brought forth.
  - Marmaduke Pickthall
It is He Who brings out the living from the dead and brings out the dead from the living and Who gives life to the earth after it is dead: and thus shall ye be brought out (from the dead). 3522 3523
  - Abdullah Yusuf Ali

Cf. x. 31. From dead matter Allah's creative act produces life and living matter, and even science has not yet been able to explain the mystery of life. Life and living matter again seem to reach maturity and again die, as we see every day. No material thing seems to have perpetual life. But again we see the creative process of Allah constantly at work, and the cycle of life and death seems to go on.

Cf. ii. 164. The earth itself, seemingly so inert, produces vegetable life at once from a single shower of rain, and in various ways sustains animal life. Normally it seems to die in the winter in northern climates, and in a drought everywhere, and the spring revives it in all its glory. Metaphorically many movements, institutions, organizations, seem to die and then to live again, all under the wonderful dispensation of Allah. So will our personality be revived when we die on this earth, in order to reap the fruit of this our probationary life.

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30:20
وَمِنْ ءَايَـٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُم بَشَرٌ تَنتَشِرُونَ Wamin a y a tihi an khalaqakum min tur a bin thumma i tha antum basharun tantashiroon a
And among His wonders is this: He creates you out of dust14 -and then, lo! you become human beings ranging far and wide!
  - Mohammad Asad

See second half of note [47] on 3:59 , and note [4] on 23:12 .

Of His signs, one is that He created you from dust; and then behold you men are scattered throughout the earth.
  - Muhammad Farooq-i-Azam Malik
One of His signs is that He created you from dust, then- behold!- you are human beings spreading over 'the earth'.
  - Mustafa Khattab
And of His signs is this: He created you of dust, and behold you human beings, ranging widely!
  - Marmaduke Pickthall
Among His Signs is this that He created you from dust; and then Behold ye are men scattered (far and wide)! 3524
  - Abdullah Yusuf Ali

Cf. xviii. 37 and n. 2379. In spite of the lowly origin of man's body, Allah has given him a mind and soul by which he can almost compass the farthest reaches of Time and Space. Is this not enough for a miracle or Sign? From a physical point of view, see how man, a creature of dust, scatters himself over the farthest corners of the earth!

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30:21
وَمِنْ ءَايَـٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ Wamin a y a tihi an khalaqa lakum min anfusikum azw a jan litaskunoo ilayh a wajaAAala baynakum mawaddatan wara h matan inna fee tha lika la a y a tin liqawmin yatafakkaroon a
And among His wonders is this: He creates for you mates out of your own kind,15 so that you might incline towards them, and He engenders love and tenderness between you: in this, behold, there are messages indeed for people who think!
  - Mohammad Asad

Lit., "from among yourselves" (see surah {4}, note [1]).

And of His signs, another one is that He created for you mates from among yourselves that you may find comfort with them, and He planted love and kindness in your hearts; surely there are signs in this for those who think about it.
  - Muhammad Farooq-i-Azam Malik
And one of His signs is that He created for you spouses from among yourselves so that you may find comfort in them. And He has placed between you compassion and mercy. Surely in this are signs for people who reflect.
  - Mustafa Khattab
And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect.
  - Marmaduke Pickthall
And among His Signs is this that He created for you mates from among yourselves that ye may dwell in tranquillity with them and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect. 3525 3526
  - Abdullah Yusuf Ali

This refers to the wonderful mystery of sex. Children arise out of the union of the sexes. And it is always the female sex that bring forth the offspring, whether female or male. And the father is as necessary as the mother for bringing forth daughters.

Cf. vii. 189. Unregenerate man is pugnacious in the male sex, but rest and tranquility are found in the normal relations of a father and mother dwelling together and bringing up a family. A man's chivalry to the opposite sex is natural and Allah-given. The friendship of two men between each other is quite different in quality and temper from the feeling which unspoilt nature expects as between men and women. There is a special kind of love and tenderness between them. And as woman is the weaker vessel, that tenderness may from a certain aspect be likened to mercy, the protecting kindness which the strong should give to the weak.

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30:22
وَمِنْ ءَايَـٰتِهِۦ خَلْقُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّلْعَـٰلِمِينَ Wamin a y a tihi khalqu a l ssam a w a ti wa a lar d i wa i khtil a fu alsinatikum waalw a nikum inna fee tha lika la a y a tin lilAA a limeen a
And among his wonders is the creation of the heavens and the earth, and the diversity of your tongues and colours: for in this, behold, there are messages indeed for all who are possessed of [innate] knowledge!
  - Mohammad Asad
And yet others of His signs are the creation of the heavens and the earth, and the difference of your languages and colors; surely there are signs in this for the knowledgeable.
  - Muhammad Farooq-i-Azam Malik
And one of His signs is the creation of the heavens and the earth, and the diversity of your languages and colours. Surely in this are signs for those of 'sound' knowledge.
  - Mustafa Khattab
And of His signs is the creation of the heavens and the earth, and the difference of your languages and colors. Lo! herein indeed are portents for men of knowledge.
  - Marmaduke Pickthall
And among His Signs is the creation of the heavens and the earth and the variations in your languages and your colors: verily in that are Signs for those who know. 3527
  - Abdullah Yusuf Ali

The variations in languages and colors may be viewed from the geographical aspect or from the aspect of periods of time. All mankind were created of a single pair of parents; yet they have spread to different countries and climates and developed different languages and different shades of complexions. And yet their basic unity remains unaltered. They feel in the same way, and are all equally under Allah's care. Then there are the variations in time. Old languages die out and new ones are evolved. New conditions of life and thought are constantly evolving new words and expressions, new syntactical structures, and new modes of pronunciation. Even old races die, and new races are born.

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30:23
وَمِنْ ءَايَـٰتِهِۦ مَنَامُكُم بِٱلَّيْلِ وَٱلنَّهَارِ وَٱبْتِغَآؤُكُم مِّن فَضْلِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَسْمَعُونَ Wamin a y a tihi man a mukum bi a llayli wa al nnah a ri wa i btigh a okum min fa d lihi inna fee tha lika la a y a tin liqawmin yasmaAAoon a
And among His wonders is your sleep, at night or in daytime, as well as your [ability to go about in] quest of some of His bounties: in this, behold, there are messages indeed for people who [are willing to] listen!
  - Mohammad Asad
And among His signs is your sleep at night and quest for His bounty during the day; surly there are signs in this for those who pay heed.
  - Muhammad Farooq-i-Azam Malik
And one of His signs is your sleep by night and by day 'for rest' as well as your seeking His bounty 'in both'. Surely in this are signs for people who listen.
  - Mustafa Khattab
And of His signs is your slumber by night and by day, and your seeking of His bounty. Lo! herein indeed are portents for folk who heed.
  - Marmaduke Pickthall
And among His Signs is the sleep that ye take by night and by day and the quest that ye (make for livelihood) out of His Bounty: verily in that are Signs for those who hearken. 3528 3529
  - Abdullah Yusuf Ali

If we consider deeply, sleep and dreams, the refreshment we get from sleep to wakefulness as well as from wakefulness to sleep, as also the state of our thoughts and feelings and sub-conscious self in these conditions, are both wonderful and mysterious. Normally we sleep by night and do our ordinary work "in quest of the Bounty of Allah" by day. But sleep and rest may come and be necessary by day, and we may have to work by night. And our work for our livelihood may pass by insensible transitions to our work or thought or service of a higher and spiritual kind. These processes suggest a background of things which we know but vaguely, but which are as much miracles as other Signs of Allah.

From verse 20 to verse 25 are mentioned a series of Signs or Miracles, which should awaken our souls and lead us to true Reality if we try to understand Allah. (1) There is our own origin and destiny, which must necessarily be our subjective startingpoint: "I think; therefore I am": no particular exertion of our being is here necessary (xxx. 20). (2) The first beginnings of social life arise through sex and love: see iv. 1, and n. 506; to understand this in all its bearing, we must "reflect" (xxx. 21). (3) The next point is to understand our diversities in speech, color, etc., arising from differences of climate and external conditions; yet there is unity beneath that diversity, which we shall realize by extended knowledge (xxx. 22). (4) Next we turn to our psychological conditions, sleep, rest, visions, insight, etc.; here we want teaching and guidance, to which we must hearken (xxx. 23). (5) Next, we must approach the higher reaches of spiritual hopes and fears, as symbolized by such subtle forces of nature as lightning and electricity, which may kill the foolish or bring prosperity in its train by rain and abundant harvest; to understand the highest spiritual hopes and fears so symbolized, we want the highest wisdom (xxx. 24). (6) And lastly, we may become so transformed that we rise above all petty, worldly, ephemeral things: Allah calls to us and we rise, as from our dead selves to a Height which we can only describe as the Heaven of stability: here no human processes serve, for the Call of Allah Himself has come (xxx. 25-27).

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30:24
وَمِنْ ءَايَـٰتِهِۦ يُرِيكُمُ ٱلْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءً فَيُحْىِۦ بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَعْقِلُونَ Wamin a y a tihi yureekumu albarqa khawfan wa t amaAAan wayunazzilu mina a l ssam a i m a an fayu h yee bihi alar d a baAAda mawtih a inna fee tha lika la a y a tin liqawmin yaAAqiloon a
And among His wonders is this: He displays before you the lightning, giving rise to [both] fear and hope,16 and sends down water from the skies, giving life thereby to the earth after it had been lifeless: in this, behold, there are messages indeed for people who use their reason!
  - Mohammad Asad

I.e., hope of rain - an oft-recurring Qur'anic symbol of faith and spiritual life (cf. 13:12 ).

And of His signs is the showing of lightning, in which there is fear as well as hope, and He sends down rainwater from the sky and with it gives life to the earth after its death; surely there are signs in this for those who use their common sense.
  - Muhammad Farooq-i-Azam Malik
And one of His signs is that He shows you lightning, inspiring 'you with' hope and fear.1 And He sends down rain from the sky, reviving the earth after its death. Surely in this are signs for people who understand.
  - Mustafa Khattab

 Hope of rain and fear of torment.

And of His signs is this: He showeth you the lightning for a fear and for a hope, and sendeth down water from the sky, and thereby quickeneth the earth after her death. Lo! herein indeed are portents for folk who understand.
  - Marmaduke Pickthall
And among His Signs He shows you the lightning by way both of fear and of hope and He sends down rain from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise. 3530
  - Abdullah Yusuf Ali

See last note, item (5). Cf. xiii. 12. To cowards lightning and thunder appear as terrible forces of nature: lightning seems to kill and destroy where its irresistible progress is not assisted by proper lightning-conductors. But lightning is also a herald of rain-bearing clouds and showers that bring fertility and prosperity in their train. This double aspect is also symbolical of spiritual fears and hopes, fears lest we may not be found receptive or worthy of the irresistible perspicuous Message of Allah, and hopes that we may receive it in the right spirit and be blessed by its mighty power of transformation to achieve spiritual well-being. Note that the repetition of the phrase "gives life to the earth after it is dead" connects this verse, with verse 19 above; in other words, the Revelation, which we must receive with wisdom and understanding, is a Sign of Allah's own power and mercy, and is vouchsafed in order to safeguard our own final Future.

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30:25
وَمِنْ ءَايَـٰتِهِۦٓ أَن تَقُومَ ٱلسَّمَآءُ وَٱلْأَرْضُ بِأَمْرِهِۦ ۚ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِّنَ ٱلْأَرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ Wamin a y a tihi an taqooma a l ssam a o wa a lar d u biamrihi thumma i tha daAA a kum daAAwatan mina alar d i i tha antum takhrujoon a
And among His wonders is this: the skies and the earth stand firm at His behest.17 [Remember all this: for] in the end, when He will call you forth from the earth with a single call-lo! you will [all] emerge [for judgment].
  - Mohammad Asad

Cf. 13:2 , where God is spoken of as having "raised the skies without any supports that you could see" - a phrase explained in the corresponding note [4].

And of His signs are the firmly standing heaven and earth by His command; then as soon as He will summon you out of the earth, you shall come forth at one call.
  - Muhammad Farooq-i-Azam Malik
And one of His signs is that the heavens and the earth persist by His command. Then when He calls you out of the earth just once, you will instantly come forth.
  - Mustafa Khattab
And of His signs is this: The heavens and the earth stand fast by His command, and afterward, when He calleth you, lo! from the earth ye will emerge.
  - Marmaduke Pickthall
And among His Signs is this that heaven and earth stand by His Command: then when He calls you by a single call from the earth behold ye (straightway) come forth. 3531
  - Abdullah Yusuf Ali

In the physical world, the sky and the earth, as we see them, stand unsupported, by the artistry of Allah. They bear witness to Allah, and in that our physical life depends on them-the earth for its produce and the sky for rain, the heat of the sun, and other phenomena of nature-they call to our mind our relation to Allah Who made them and us. How can we then be so dense as not to realize that our higher Future, our Ma'ad, is bound up with the call and the mercy of Allah?

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30:26
وَلَهُۥ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّ لَّهُۥ قَـٰنِتُونَ Walahu man fee a l ssam a w a ti wa a lar d i kullun lahu q a nitoon a
For, unto Him belongs every being that is in the heavens and on earth; all things devoutly obey His will.
  - Mohammad Asad
To Him belongs everything that is in the heavens and the earth; all are obedient to Him.
  - Muhammad Farooq-i-Azam Malik
And to Him belong all those in the heavens and the earth- all are subject to His Will.1
  - Mustafa Khattab

 lit., to Him.

Unto Him belongeth whosoever is in the heavens and in the earth. All are obedient unto Him.
  - Marmaduke Pickthall
To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him. 3532
  - Abdullah Yusuf Ali

All nature in Creation not only obeys Allah, but devoutly obeys Him, i.e., glories in its privilege of service and obedience. Why should we not do likewise? It is part of our original unspoilt nature, and we must respond to it, as all beings do, by their very nature.

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30:27
وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ ٱلْمَثَلُ ٱلْأَعْلَىٰ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Wahuwa alla th ee yabdao alkhalqa thumma yuAAeeduhu wahuwa ahwanu AAalayhi walahu almathalu alaAAl a fee a l ssam a w a ti wa a lar d i wahuwa alAAazeezu al h akeem u
And He it is who creates [all life] in the first instance, and then brings it forth anew: 18 and most easy is this for Him, since His is the essence of all that is most sublime in the heavens and on earth,19 and He alone is almighty, truly wise.
  - Mohammad Asad

Although this statement is phrased in almost exactly the same words as in verse {11} above (as well as in 10:4 ), it evidently has here a more general purport, relating not only to man and man's individual resurrection but to the creation and constant re-creation of all life.

Primarily, the term mathal denotes a "likeness" or "similitude", and hence is often used in the Qur'an (e.g., in the next verse) in the sense of "parable". Occasionally, however, it is synonymous with sifah, which signifies the intrinsic "attribute", "quality" or "nature" of a thing, concept or living being (cf. the reference to "the nature of Jesus" and "the nature of Adam" in 3:59 ). With reference to God, who is "sublimely exalted above anything that men may devise by way of definition" (see 6:100 and the corresponding note [88]), the expression mathal clearly points to a quality of being entirely different from all other categories of existence, inasmuch as there is "nothing like unto Him" ( 42:11 ) and "nothing that could be compared with Him" ( 112:4 ): hence, the rendering of mathal as "essence" is most appropriate in this context.

He it is Who originates creation, then repeats it; and it is easy for Him. To Him belongs the highest similitude in the heavens and the earth, and He is the All-Mighty, the All-Wise.
  - Muhammad Farooq-i-Azam Malik
And He is the One Who originates the creation then will resurrect it- which is even easier for Him.1 To Him belong the finest attributes in the heavens and the earth. And He is the Almighty, All-Wise.
  - Mustafa Khattab

 This is from a human perspective. Otherwise, both the creation of the universe and the resurrection of humans are easy for Allah.

He it is who produceth creation, then reproduceth it and it is easier for Him. His is the Sublime Similitude in the heavens and in the earth. He is the Mighty, the Wise.
  - Marmaduke Pickthall
It is He Who begins (the process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (We can think of) in the heavens and the earth: for He is Exalted in Might Full of Wisdom. 3533 3534
  - Abdullah Yusuf Ali

Cf. xxx. 11 above, where the same phrase began the argument about the beginning and end of all things being with Allah. This has been illustrated by reference to various Signs in Creation, and now the argument is rounded off with the same phrase.

Allah's glory and Allah's attributes are above any names we can give to them. Human language is not adequate to express them. We can only form some idea of them at our present stage by means of Similitudes and Parables. But even so, the highest we can think of falls short of the true Reality. For Allah is higher and wiser than the highest and wisest we can think of.

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30:28
ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَـٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَـٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍ يَعْقِلُونَ D araba lakum mathalan min anfusikum hal lakum mi mm a malakat aym a nukum min shurak a a fee m a razaqn a kum faantum feehi saw a on takh a foonahum kakheefatikum anfusakum ka tha lika nufa ss ilu al a y a ti liqawmin yaAAqiloon a
He propounds unto you a parable drawn from your own life:20 Would you [agree to] have some of those whom your right hands possess21 as [full-fledged] partners in whatever We may have bestowed upon you as sustenance, so that you [and they] would have equal shares in it, and you would fear [to make use of it without consulting] them, just as you might fear [the more powerful of] your equals?22 Thus clearly do We spell out these messages unto people who use their reason.
  - Mohammad Asad

Lit., "a parable (mathal) from yourselves".

I.e., slaves or persons otherwise subject to one's authority.

Lit., "yourselves" - i.e., "those who are equal to you in status". The question is, of course, rhetorical, and must be answered in the negative. But if (so the implied argument goes) a human master would not willingly accept his slaves as full-fledged partners - even though master and slave are essentially equal by virtue of the humanness common to both of them (Zamakhshari) - how can man regard any created beings or things as equal to Him who is their absolute Lord and Master, and is beyond comparison with anything that exists or could ever exist? (Parables with a similar purport are found in {16:75-76}.

We give you an example from your own lives. Do you let your slaves be equal partners in the wealth which We have given you? Do you fear them as you fear each other? Thus do We spell out Our revelations for those who use their common sense.
  - Muhammad Farooq-i-Azam Malik
He sets forth for you an example 'drawn' from your own lives: would you allow some of those 'bondspeople' in your possession to be your equal partners in whatever 'wealth' We have provided you, keeping them in mind as you are mindful of your peers?1 This is how We make the signs clear for people who understand.
  - Mustafa Khattab

 The passage says that since humans would not allow those who are inferior to them to become their partners in wealth, how can they set up helpless partners with Allah in His kingdom?

He coineth for you a similitude of yourselves. Have ye, from among those whom your right hands possess, partners in the wealth We have bestowed upon you, equal with you in respect thereof, so that ye fear them as ye fear each other (that ye ascribe unto Us partners out of that which We created)? Thus We display the revelations for people who have sense.
  - Marmaduke Pickthall
He does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do We explain the Signs in detail to a people that understand. 3535 3536 3537 3538
  - Abdullah Yusuf Ali

One way in which we can get some idea of the things higher than our own plane is to think of Parables and Similitudes. But even so, the highest we can think of falls short of the true Reality. For Allah is higher and wiser than the highest and wisest we can think of.

Allah is far higher above His Creation than any, the highest, of His creatures can be above any, the lowest, of His creatures. And yet would a man share his wealth on equal terms with his dependants? Even what he calls his wealth is not really his own, but given by Allah. It is "his" in common speech by reason merely of certain accidental circumstances. How then can men raise Allah's creatures to equality with Allah in worship?

Men fear each other as equals in a state of society at perpetual warfare. To remove this fear they appoint an authority among themselves-a King or sovereign authority whom they consider just-to preserve them from this fear and give them an established order. But they must obey and revere this authority and depend upon this authority for their own tranquility and security. Even with their equals there is always the fear of public opinion. But men do not fear, or obey, or revere those who are their slaves or dependents. Man is dependent on Allah. And Allah is the Sovereign authority in an infinitely higher sense. He is in no sense dependent on us, but we must honor and revere Him and fear to disobey His Will or His Law. "The fear of Allah is the beginning of wisdom."

Cf vi. 55, and vii. 32, 174. etc.

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30:29
بَلِ ٱتَّبَعَ ٱلَّذِينَ ظَلَمُوٓا۟ أَهْوَآءَهُم بِغَيْرِ عِلْمٍ ۖ فَمَن يَهْدِى مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَا لَهُم مِّن نَّـٰصِرِينَ Bali ittabaAAa alla th eena th alamoo ahw a ahum bighayri AAilmin faman yahdee man a d alla All a hu wam a lahum min n as ireen a
But nay-they who are bent on evildoing fol-low but their own desires, without having any knowl-edge [of the truth]23 And who could guide those whom God has [thus] let go astray, and who [thereupon] have none to succour them?24
  - Mohammad Asad

In this instance, the phrase alladhina zalamu ("they who are bent on evildoing") relates to those who deliberately ascribe divinity or divine powers to anyone or anything beside God, thus yielding to a desire for divine or semi-divine "mediators" between themselves and Him. Inasmuch as such a desire offends against the concept of God's omniscience and omnipresence, its very existence shows that the person concerned does not really believe in Him and, therefore, does not have the least knowledge of the truth.

For an explanation of God's "letting man go astray", see note [4] on the second sentence of 14:4 , as well as note [7] on 2:7 .

Nay! The wrongdoers are led by their own appetites, without real knowledge. So who can guide those whom Allah leaves astray? They will have no helpers.
  - Muhammad Farooq-i-Azam Malik
In fact, the wrongdoers merely follow their desires with no knowledge. Who then can guide those Allah has left to stray? They will have no helpers.
  - Mustafa Khattab
Nay, but those who do wrong follow their own lusts without knowledge. Who is able to guide him whom Allah hath bent astray? For such there are no helpers.
  - Marmaduke Pickthall
Nay the wrong-doers (merely) follow their own lusts being devoid of knowledge. But who will guide those whom Allah leaves astray? To them there will be no helpers. 3539
  - Abdullah Yusuf Ali

The wrong-doers-those who deliberately reject Allah's guidance and break Allah's Law-have put themselves out of the region of Allah's mercy. In this they have put themselves outside the pale of the knowledge of what is for their own good. In such a case they must suffer the consequences of the personal responsibility which flows from the grant of a limited free-will. Who can then guide them or help them?

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30:30
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ Faaqim wajhaka li l ddeeni h aneefan fi t rata All a hi allatee fa t ara a l nn a sa AAalayh a l a tabdeela likhalqi All a hi tha lika a l ddeenu alqayyimu wal a kinna akthara a l nn a si l a yaAAlamoon a
AND SO, set thy face25 steadfastly towards the [one ever-true] faith, turning away from all that is false,26 in accordance with the natural disposition which God has instilled into man:27 [for,] not to allow any change to corrupt what God has thus created28 - this is the [purpose of the one] ever-true faith; but most people know it not.
  - Mohammad Asad

I.e., "surrender thy whole being"; the term "face" is often used metonymically in the sense of one's "whole being".

For this rendering of hanif, see note [110] on 2:135 .

See 7:172 and the corresponding note [139]. The term fitrah, rendered by me as "natural disposition", connotes in this context man's inborn, intuitive ability to discern between right and wrong, true and false, and, thus, to sense God's existence and oneness. Cf. the famous saying of the Prophet, quoted by Bukhari and Muslim: "Every child is born in this natural disposition; it is only his parents that later turn him into a 'Jew', a 'Christian', or a 'Magian'." These three religious formulations, best known to the contemporaries of the Prophet, are thus contrasted with the "natural disposition" which, by definition, consists in man's instinctive cognition of God and self-surrender (islam) to Him. (The term "parents" has here the wider meaning of "social influences" or "environment").

Lit., "no change shall there be [or "shall be made"] in God's creation (khalq)", i.e., in the natural disposition referred to above (Zamakhshari). In this context, the term tabdil ("change") obviously comprises the concept of "corruption".

Therefore, stand firm in your devotion to the upright faith - the nature made by Allah, the one on which mankind is created - and the laws of Nature ordained by Allah cannot be changed. That is the standard of true faith, but most among mankind do not know.
  - Muhammad Farooq-i-Azam Malik
So be steadfast in faith in all uprightness 'O Prophet'- the natural Way of Allah which He has instilled in 'all' people. Let there be no change in this creation of Allah. That is the Straight Way, but most people do not know.
  - Mustafa Khattab
So set thy purpose (O Muhammad) for religion as a man by nature upright--the nature (framed) of Allah, in which He hath created man. There is no altering (the laws of) Allah's creation. That is the right religion, but most men know not.
  - Marmaduke Pickthall
So set thou thy face steadily and truly to the Faith: (Establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not. 3540 3541 3542
  - Abdullah Yusuf Ali

For Hanif see n. 134 to ii. 135. Here "true" is used in the sense in which we say, "the magnetic needle is true to the north." Those who have been privileged to receive the Truth should never hesitate or swerve but remain constant, as men who know.

As turned out from the creative hand of Allah, man is innocent, pure, true, free, inclined to right and virtue, and endued with true understanding about his own position in the Universe and about Allah's goodness, wisdom, and power. That is his true nature, just as the nature of a lamb is to be gentle and of a horse is to be swift. But man is caught in the meshes of customs, superstitions, selfish desires, and false teaching. This may make him pugnacious, unclean, false, slavish, hankering after what is wrong or forbidden, and deflected from the love of his fellow-men and the pure worship of the One True God. The problem before the Prophets is to cure this crookedness, and to restore human nature to what it should be under the Will of Allah.

Din Qaiyim here includes the whole life, thoughts and desires of man. The "standard Religion," or the Straight Way is thus contrasted with the various human systems that conflict with each other and call themselves separate "religions" or "sects" (see verse 32 below). Allah's standard Religion is one, as Allah is One.

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30:31
مُنِيبِينَ إِلَيْهِ وَٱتَّقُوهُ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُشْرِكِينَ Muneebeena ilayhi wa i ttaqoohu waaqeemoo a l ss al a ta wal a takoonoo mina almushrikeen a
[Turn, then, away from all that is false,] turn-ing unto Him [alone]; and remain conscious of Him, and be constant in prayer, and be not among those who ascribe divinity to aught beside Him,
  - Mohammad Asad
Turn in repentance to Him, fear Him, establish Salah (regular five times daily prayers) and do not be of the mushrikin
  - Muhammad Farooq-i-Azam Malik
'O believers!' Always turn to Him 'in repentance', be mindful of Him, and establish prayers. And do not be polytheists-
  - Mustafa Khattab
Turning unto Him (only); and be careful of your duty unto Him, and establish worship, and be not of those who ascribe partners (unto Him);
  - Marmaduke Pickthall
Turn ye back in repentance to Him and fear Him: establish regular prayers and be not ye among those who join gods with Allah, 3543
  - Abdullah Yusuf Ali

"Repentance" does not mean sackcloth and ashes, or putting on a gloom pessimism. It means giving up disease for health, crookedness (which is abnormal) for the Straight Way, the restoration of our nature as Allah created it from the falsity introduced by the enticements of Evil. To revert to the simile of the magnetic needle (n. 3540 above), if the needle is held back by obstructions, we must restore its freedom, so that it points true again to the magnetic pole.

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30:32
مِنَ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا ۖ كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ Mina alla th eena farraqoo deenahum wak a noo shiyaAAan kullu h izbin bim a ladayhim fari h oon a
[or] among those who have broken the unity of their faith and have become sects, each group delighting in but what they themselves hold [by way of tenets].29
  - Mohammad Asad

See {6:159, 21:92-93} and {23:52-53}, as well as the corresponding notes.

those who divide their religion into sects and become separate groups, each group rejoicing in its own circle.
  - Muhammad Farooq-i-Azam Malik
'like' those who have divided their faith and split into sects, each rejoicing in what they have.
  - Mustafa Khattab
Of those who split up their religion and became schismatics, each sect exulting in its tenets.
  - Marmaduke Pickthall
Those who split up their Religion and become (mere) Sects each party rejoicing in that which is with itself! 3544
  - Abdullah Yusuf Ali

A good description of self-satisfied sectarianism as against real Religion. See n. 3542 above.

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30:33
وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ Wai tha massa a l nn a sa d urrun daAAaw rabbahum muneebeena ilayhi thumma i tha a tha qahum minhu ra h matan i tha fareequn minhum birabbihim yushrikoon a
NOW [thus it is:] when affliction befalls men, they cry out unto their Sustainer, turning unto Him [for help]; but as soon as He lets them taste of His grace, lo! some of them [begin to] ascribe to other powers a share in their Sustainer's divinity,30
  - Mohammad Asad

See note [61] on 16:54 .

When an affliction befalls the people, they turn in prayer to their Rabb in repentance. But when He let them taste a blessing from Him, lo! Some of them start committing shirk,
  - Muhammad Farooq-i-Azam Malik
When people are touched with hardship, they cry out to their Lord, turning to Him 'alone'. But as soon as He gives them a taste of His mercy, a group of them associates 'others' with their Lord 'in worship',
  - Mustafa Khattab
And when harm toucheth men they cry unto their Lord, turning to Him in repentance; then, when they have tasted of His mercy, behold! some of them attribute partners to their Lord.
  - Marmaduke Pickthall
When trouble touches men they cry to their Lord turning back to Him in repentance: but when He gives them a taste of Mercy as from Himself behold some of them pay part-worship to other gods besides their Lord. 3545
  - Abdullah Yusuf Ali

Cf. x. 12. It is trouble, distress, or adversity that makes men realize their helplessness and turns their attention back to the true Source of all goodness and happiness. But when they are shown special Mercy-often more than they deserve-they forget themselves and attribute it to their own cleverness, or to the stars, or to some false ideas to which they pay court and worship, either to the exdusion of Allah or in addition to the lip-worship which they pay to Allah. Their action in any case amounts to gross ingratitude; but in the circumstances it looks as if they had gone out of their way to show ingratitude.

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30:34
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَـٰهُمْ ۚ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ Liyakfuroo bim a a tayn a hum fatamattaAAoo fasawfa taAAlamoon a
[as if] to prove their ingratitude for all that We have granted them! Enjoy, then, your [brief] life: but in time you will come to know [the truth]!
  - Mohammad Asad
showing no gratitude for What We have given them. Enjoy yourselves; soon you will find out your folly.
  - Muhammad Farooq-i-Azam Malik
becoming ungrateful for whatever 'favours' We have given them. So enjoy yourselves, for soon you will know.
  - Mustafa Khattab
So as to disbelieve in that which We have given them (Unto such it is said): Enjoy yourselves awhile, but ye will come to know.
  - Marmaduke Pickthall
(As if) to show their ingratitude for the (favors) We have bestowed on them! Then enjoy (your brief day); but soon will ye know (your folly). 3546
  - Abdullah Yusuf Ali

CJ. xvi. 54. They are welcome to their fancies and false worship, and to the enjoyment of the pleasures of this Life, but they will soon be disillusioned. Then they will realize the true values of the things they neglected and the things they cultivated.

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30:35
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـٰنًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا۟ بِهِۦ يُشْرِكُونَ Am anzaln a AAalayhim sul ta nan fahuwa yatakallamu bim a k a noo bihi yushrikoon a
Have We ever bestowed upon them from on high a divine writ31 which would speak [with approval] of their worshipping aught beside Us?32
  - Mohammad Asad

Lit., "a warrant" or "authority" (sultan), in this context obviously denoting a revelation.

Lit., "of that which they were wont to associate [with Us]". Cf. second paragraph of 35:40 and the corresponding note [27].

Have We sent down to them an authority, that speaks of the shirk which they are committing?
  - Muhammad Farooq-i-Azam Malik
Or have We sent down to them an authority which attests to what they associate 'with Him'?
  - Mustafa Khattab
Or have We revealed unto them any warrant which speaketh of that which they associate with Him?
  - Marmaduke Pickthall
Or have We sent down authority to them which points out to them the things to which they pay part-worship? 3547
  - Abdullah Yusuf Ali

Their behavior is exactly as if they were satisfied within themselves that they were entitled or given a license to worship God and Mammon. In fact the whole thing is their own invention or delusion.

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