Surah 30. Ar-Rum

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

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

So glorify Allah in the evening and in the morning-

  - Mustafa Khattab

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.

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.

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

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

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.

One of His signs is that He created you from dust, then- behold!- you are human beings spreading over 'the earth'.

  - Mustafa Khattab

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!

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 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.

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 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.

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 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).

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 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.

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 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?

And to Him belong all those in the heavens and the earth- all are subject to His Will.¹

  - Mustafa Khattab

 lit., to Him.

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.

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.

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.

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 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.

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 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?

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 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.

'O believers!' Always turn to Him 'in repentance', be mindful of Him, and establish prayers. And do not be polytheists-

  - Mustafa Khattab

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.

'like' those who have divided their faith and split into sects, each rejoicing in what they have.

  - Mustafa Khattab

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.

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

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.

becoming ungrateful for whatever 'favours' We have given them. So enjoy yourselves, for soon you will know.

  - Mustafa Khattab

(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.

Or have We sent down to them an authority which attests to what they associate 'with Him'?

  - Mustafa Khattab

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.