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Surah 30. Ar-Rum

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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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30:36
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً فَرِحُوا۟ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ Wa i tha a th aqn a a l nn a sa ra h matan fari h oo bih a wain tu s ibhum sayyiatun bim a qaddamat aydeehim i tha hum yaqna t oon a
And [thus it is:] when we let men taste [Our] grace, they rejoice in it; but if evil befalls them as an outcome of what their own hands have wrought33 - lo! they lose all hope!
  - Mohammad Asad

See 4:79 and the corresponding note [94].

When We give mankind a taste of blessing, they rejoice, but when some evil afflicts them because of their own misdeeds, lo! They are in despair.
  - Muhammad Farooq-i-Azam Malik
If We give people a taste of mercy, they become prideful 'because' of it. But if they are afflicted with an evil for what their hands have done, they instantly fall into despair.
  - Mustafa Khattab
And when We cause mankind to taste of mercy they rejoice therein; but if an evil thing befall them as the consequence of their own deeds, lo! they are in despair!
  - Marmaduke Pickthall
When We give men a taste of Mercy they exult thereat: and when some evil afflicts them because of what their (own) hands have sent forth behold they are in despair! 3548
  - Abdullah Yusuf Ali

Cf xxx. 33. In that passage the unreasonable behavior of men in sorrow and in affluence is considered with reference to their attitude to Allah: in distress they turn to Him, but in prosperity they turn to other things. Here the contrast in the two situations is considered with reference to men's inner psychology: in affluence they are puffed up and unduly elated, and in adversity they lose all heart. Both attitudes are wrong. In prosperity men should realize that it is not their merits that deserve all the Bounty of Allah, but that it is given out of Allah's abundant generosity; in adversity they should remember that their suffering is brought on by their own folly and sin, and humbly pray for Allah's grace and mercy, in order that they may be set on their feet again. For, as the next verse points out, Allah gives opportunities, gifts, and the good things of life to every one, but in a greater or less measure, and at some time or other, according to His All-Wise Plan, which is the expression of His holy and benevolent Will.

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30:37
أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يُؤْمِنُونَ Awalam yaraw anna All a ha yabsu t u a l rrizqa liman yash a o wayaqdiru inna fee tha lika la a y a tin liqawmin yuminoon a
Are they, then, not aware that it is God who grants abundant sustenance, or gives it in scant measure, unto whomever He wills? In this, behold, there are messages indeed for peo-ple who will believe!
  - Mohammad Asad
Do they not see that it is Allah Who gives abundantly to whom He pleases and sparingly to whom He wills? Surely there are signs in this example for those who believe.
  - Muhammad Farooq-i-Azam Malik
Have they not seen that Allah gives abundant or limited provisions to whoever He wills? Surely in this are signs for people who believe.
  - Mustafa Khattab
See they not that Allah enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo! herein indeed are portents for folk who believe.
  - Marmaduke Pickthall
See they not that Allah enlarges the provision and restricts it to whomsoever He pleases? Verily in that are Signs for those who believe. 3549
  - Abdullah Yusuf Ali

Cf. xxviii. 82 and n. 3412. Also see last note. Allah's grant of certain gifts to some, as well as His withholding of certain gifts from others, are themselves Signs (trials or warnings) to men of faith and understanding.

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30:38
فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ Fa a ti tha alqurb a h aqqahu wa a lmiskeena wa i bna a l ssabeeli tha lika khayrun lilla th eena yureedoona wajha All a hi waol a ika humu almufli h oon a
Hence, give his due to the near of kin, as well as to the needy and the wayfarer;34 this is best for all who seek God's countenance: for it is they, they that shall attain to a happy state!
  - Mohammad Asad

Cf. 17:26 .

O believers, give what is due to your relatives, the needy and the traveller in need. That is best for those who seek the pleasure of Allah and it is they who will attain felicity.
  - Muhammad Farooq-i-Azam Malik
So give your close relatives their due, as well as the poor and the 'needy' traveller. That is best for those who seek the pleasure of Allah,1 and it is they who will be successful.
  - Mustafa Khattab

 lit., seek the Face of Allah.

So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek Allah's countenance. And such are they who are successful.
  - Marmaduke Pickthall
So give what is due to kindred the needy and the wayfarer. That is best for those who seek the Countenance of Allah and it is they who will prosper. 3550 3551
  - Abdullah Yusuf Ali

For Wajh (Face, Countenance), see n. 114 to ii. 112. Also see vi. 52.

In both this life and the next. See n. 29 to ii. 5.

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30:39
وَمَآ ءَاتَيْتُم مِّن رِّبًا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ ۖ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ Wam a a taytum min riban liyarbuwa fee amw a li a l nn a si fal a yarboo AAinda All a hi wam a a taytum min zak a tin tureedoona wajha All a hi faol a ika humu almu d AAifoon a
And [remember:] whatever you may give out in usury so that it might increase through [other] people's possessions will bring [you] no increase in the sight of God35 -whereas all that you give out in charity, seeking God's countenance, [will be blessed by Him:36 ] for it is they, they [who thus seek His countenance] that shall have their recompense multiplied!
  - Mohammad Asad

This is the earliest mention of the term and concept of riba in the chronology of Qur'anic revelation. In its general, linguistic sense, this term denotes an "addition" to or an "increase" of a thing over and above its original size or amount; in the terminology of the Qur'an, it signifies any unlawful addition, by way of interest, to a sum of money or goods lent by one person or body of persons to another. Considering the problem in terms of the economic conditions prevailing at or before their time, most of the early Muslim jurists identified this "unlawful addition" with profits obtained through any kind of interest-bearing loans irrespective of the rate of interest and the economic motivation involved. With all this - as is evidenced by the voluminous juridical literature on this subject - Islamic scholars have not yet been able to reach an absolute agreement on the definition of riba: a definition, that is, which would cover all conceivable legal situations and positively respond to all the exigencies of a variable economic environment. In the words of Ibn Kathir (in his commentary on 2:275 ), "the subject of riba is one of the most difficult subjects for many of the scholars (ahl al-'ilm)". It should be borne in mind that the passage condemning and prohibiting riba in legal terms ({2:275-281}) was the last revelation received by the Prophet, who died a few days later (cf. note [268] on 2:281 ; hence, the Companions had no opportunity to ask him about the shar'i implications of the relevant injunction - so much so that even 'Umar ibn al-Khattab is reliably reported to have said: " The last [of the Qur'an] that was revealed was the passage [lit., "the verse"] on riba; and, behold, the Apostle of God passed away without [lit., "before"] having explained its meaning to us" (Ibn Hanbal, on the authority of Sa'id ibn al-Musayyab). Nevertheless, the severity with which the Qur'an condemns riba and those who practice it furnishes - especially when viewed against the background of mankind's economic experiences during the intervening centuries - a sufficiently clear indication of its nature and its social as well as moral implications. Roughly speaking, the opprobrium of riba (in the sense in which this term is used in the Qur'an and in many sayings of the Prophet) attaches to profits obtained through interest-bearing loans involving an exploitation of the economically weak by the strong and resourceful: an exploitation characterized by the fact that the lender, while retaining full ownership of the capital loaned and having no legal concern with the purpose for which it is to be used or with the manner of its use, remains contractually assured of gain irrespective of any losses which the borrower may suffer in conseqence of this transaction. With this definition in mind, we realize that the question as to what kinds of financial transactions fall within the category of riba is, in the last resort, a moral one, closely connected with the socio-economic motivation underlying the mutual relationship of borrower and lender; and, stated in purely economic terms, it is a question as to how profits and risks may be equitably shared by both partners to a loan transaction. It is, of course, impossible to answer this double question in a rigid, once-for-all manner: our answers must necessarily vary in accordance with the changes to which man's social and technological development - and, thus, his economic environment - is subject. Hence, while the Qur'anic condemnation of the concept and practice of riba is unequivocal and final, every successive Muslim generation is faced with the challenge of giving new dimensions and a fresh economic meaning to this term which, for want of a better word, may be rendered as "usury". - In the present instance (which, as I have mentioned, is the earliest in the history of the Qur'an), no clear-cut prohibition is as yet laid down; but the prohibition appearing in 2:275 ff. is already foreshadowed by the reference to the immoral hope of increasing one's own substance "through [other] people's

Cf. 2:276 .

That usury which you give to increase the wealth of people, does not increase with Allah: but the Zakah that you give to seek the pleasure of Allah, shall be repaid to you many times over.
  - Muhammad Farooq-i-Azam Malik
Whatever loans you give, 'only' seeking interest at the expense of people's wealth1 will not increase with Allah. But whatever charity you give, 'only' seeking the pleasure of Allah- it is they whose reward will be multiplied.
  - Mustafa Khattab

 Another meaning is the gift given to someone with the intention of getting a more expensive gift in return—a common ancient practice.

That which ye give in usury in order that it may increase on (other) people's property hath no increase with Allah; but that which ye give in charity, seeking Allah's countenance, hath increase manifold.
  - Marmaduke Pickthall
That which ye lay out for increase through the property of (other) people will have no increase with Allah: but that which ye lay out for charity seeking the Countenance of Allah (will increase): it is these who will get a recompense multiplied. 3552 3553
  - Abdullah Yusuf Ali

Riba (literally 'usury' or 'interest') is prohibited, for the principle is that any profit which we should seek should be through our own exertions and at our own expense, not through exploiting other people or at their expense, however we may wrap up the process in the spacious phraseology of high finance or City jargon. But we are asked to go beyond this negative precept of avoiding what is wrong. We should show our active love for our neighbor by spending of our own substance or resources or the utilization of our own talents and opportunities in the service of those who need them. Then our reward or recompense will not be merely what we deserve. It will be multiplied to many times more than our strict account. According to Commentators this verse specially applies to those who give to others, whether gifts or services, in order to receive from them greater benefits in return. Such seemingly good acts are void of any merit and deserve no reward from Allah, since He knows the real intention behind such ostensibly good deeds.

Seeking the "Face" or "Countenance" of Allah, i.e., out of our pure love for the true vision of Allah's own Self. See also n. 3550 above.

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30:40
ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ All a hu alla th ee khalaqakum thumma razaqakum thumma yumeetukum thumma yu h yeekum hal min shurak a ikum man yafAAalu min tha likum min shayin sub ha nahu wataAA a l a AAamm a yushrikoon a
IT IS GOD who has created you, and then has provided you with sustenance, and then will cause you to die, and then will bring you to life again. Can any of those beings or powers to whom you ascribe a share in His divinity37 do any of these things? Limitless is He in His glory, and sublimely exalted above anything to which men may ascribe a share in His divinity!
  - Mohammad Asad

Lit., "any of your [God-]partners". Cf. note [15] on 6:22 .

It is Allah Who has created you, then provides you your daily bread, then He causes you to die, and then He will bring you back to life. Is there any of your shoraka' (associates you have set up besides Allah) who can do any of these things? Glory be to Him, and exalted be He above the shirk these people commit.
  - Muhammad Farooq-i-Azam Malik
It is Allah Who created you, then gives you provisions, then will cause you to die, and then will bring you back to life. Can any of your associate-gods do any of this? Glorified and Exalted is He above what they associate with Him 'in worship'!
  - Mustafa Khattab
Allah is He Who created you and then sustained you, then causeth you to die, then giveth life to you again. Is there any of your (so-called) partners (of Allah) that doeth aught of that? Praised and exalted be He above what they associate (with Him)!
  - Marmaduke Pickthall
It is Allah Who has created you: further He has provided for your sustenance; then He will cause you to die; and again He will give you life. Are there any of your (false) "Partners" who can do any single one of these things? Glory to Him! and High is He above the partners they attribute (to Him)! 3554 3555
  - Abdullah Yusuf Ali

The persons or things or ideas to which we give part-worship, while our whole and exclusive worship is due to Allah, are the "Partners" we set up. Do we owe our existence to them? Do they sustain our being? Can they take our life or give it back to us? Certainly not. Then how foolish of us to give them part-worship!

Cf. x. 18 and similar passages.

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30:41
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ Th ahara alfas a du fee albarri wa a lba h ri bim a kasabat aydee a l nn a si liyu th eeqahum baAA d a alla th ee AAamiloo laAAallahum yarjiAAoon a
[Since they have become oblivious of God,] corruption has appeared on land and in the sea as an outcome of what men's hands have wrought: and so He will let them taste38 [the evil of] some of their doings, so that they might return [to the right path].39
  - Mohammad Asad

The prefix li in li-yudhiqahum does not indicate here a purport or intent ("so that" or "in order that"), but is a lam al-'aqibah, i.e., a prefix expressing a factual consequence (best rendered as "thereupon" or "and so").

Thus, the growing corruption and destruction of our natural environment, so awesomely - if as yet only partially - demonstrated in our time, is here predicted as "an outcome of what men's hands have wrought", i.e., of that self-destructive - because utterly materialistic - inventiveness and frenzied activity which now threatens mankind with previously unimaginable ecological disasters: an unbridled pollution of land, air and water through industrial and urban waste, a progressive poisoning of plant and marine life, all manner of genetic malformations in men's own bodies through an ever-widening use of drugs and seemingly "beneficial" chemicals, and the gradual extinction of many animal species essential to human well-being. To all this may be added the rapid deterioration and decomposition of man's social life, the all-round increase in sexual perversion, crime and violence, with, perhaps, nuclear annhihilation as the ultimate stage: all of which is, in the last resort, an outcome of man's oblivion of God and, hence, of all absolute values, and their supersession by the belief that material "progress" is the only thing that matters.

Mischief (war between Roman and Persian empires) has appeared in the land and the sea in consequence of man's own misdeeds. Through such wars Allah let people taste the fruit of their deeds, so that they may turn back from evil.
  - Muhammad Farooq-i-Azam Malik
Corruption has spread on land and sea as a result of what people's hands have done, so that Allah may cause them to taste 'the consequences of' some of their deeds and perhaps they might return 'to the Right Path'.
  - Mustafa Khattab
Corruption doth appear on land and sea because of (the evil) which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return.
  - Marmaduke Pickthall
Mischief has appeared on land and sea because of (the meed) that the hands of men have earned that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil). 3556 3557
  - Abdullah Yusuf Ali

Allah's Creation was pure and good in itself. All the mischief or corruption was introduced by Evil, viz., arrogance, selfishness, etc. See n. 3541 to xxx. 30 above. As soon as the mischief has come in, Allah's mercy and goodness step in to stop it. The consequences of Evil must be evil, and this should be shown in such partial punishment as 'the hands of men have earned," so that it may be a warning for the future and an invitation to enter the door of repentance.

The ultimate object of Allah's justice and punishment is to reclaim man from Evil, and to restore him to the pristine purity and innocence in which he was created. The Evil introduced by his possession of a limited free-will should be eliminated by the education and purification of man's own will. For, with his will and motives purified, he is capable of much greater heights than a creature not endowed with any free-will.

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30:42
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ Qul seeroo fee alar d i fa o n th uroo kayfa k a na AA a qibatu alla th eena min qablu k a na aktharuhum mushrikeen a
Say: "Go all over the earth, and behold what! happened in the end to those [sinners] who lived before [you]: most of them were wont to ascribe divine qualities to things or beings other than God "40
  - Mohammad Asad

I.e., they worshipped material comfort and power, and thus lost sight of all spiritual values and, in the end, destroyed themselves.

O Prophet, tell them: "Travel through the earth and see what was the end of those who have passed away before you: most of them were mushrikin (worshipped other gods besides Allah)".
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Travel throughout the land and see what was the end of those 'destroyed' before 'you'- most of them were polytheists.'
  - Mustafa Khattab
Say (O Muhammad, to the disbelievers): Travel in the land, and see the nature of the consequence for those who were before you! Most of them were idolaters.
  - Marmaduke Pickthall
Say: "Travel through the earth and see what was the End of those before (you): most of them worshipped others besides Allah." 3558
  - Abdullah Yusuf Ali

If you contemplate history and past experience (including spiritual experience), you will find that evil and corruption tended to destroy themselves, because they had false idols for worship, false standards of conduct, and false goals of desire.

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30:43
فَأَقِمْ وَجْهَكَ لِلدِّينِ ٱلْقَيِّمِ مِن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۖ يَوْمَئِذٍ يَصَّدَّعُونَ Faaqim wajhaka li l ddeeni alqayyimi min qabli an yatiya yawmun l a maradda lahu mina All a hi yawmai th in ya ss addaAAoon a
Set, then, thy face steadfastly towards the one ever-true faith,41 ere there come from God a Day [of reckoning- the Day] which cannot be averted. On that Day all will be sundered:
  - Mohammad Asad

See verse {30} above, as well as the corresponding notes; also 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him".

Therefore stand firm in your devotion to the true faith before that Day arrives on which there will be no chance of averting from Allah. On that Day, they shall be divided in two groups.
  - Muhammad Farooq-i-Azam Malik
So be steadfast in the Upright Faith 'O Prophet', before the coming of a Day from Allah that cannot be averted. On that Day the people will be divided:
  - Mustafa Khattab
So set thy purpose resolutely for the right religion, before the inevitable day cometh from Allah. On that day mankind will be sundered--
  - Marmaduke Pickthall
But set thou thy face to the right Religion before there come from Allah the Day which there is no chance of averting: on that Day shall men be divided (in two). 3559 3560
  - Abdullah Yusuf Ali

We should recover the balance that has been upset by Evil and Falsehood before it is too late. For a Day will surely come when true values will be restored and all falsehood and evil will be destroyed. Nothing but repentance and amendment can avert the consequences of Evil. When the Day actually comes, repentance will be too late: for the impassable barrier between Evil and Good will have been fixed, and the chance of return to Allah's pattern will have been lost.

The sharp division will then have been accomplished between the unfortunate ones who rejected Truth and Faith and will suffer for their rejection, and the righteous who will attain Peace and Salvation: see next verse. Note that the state of the Blessed will not be merely a passive state. They will actively earn and contribute to their own happiness.

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30:44
مَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَمَنْ عَمِلَ صَـٰلِحًا فَلِأَنفُسِهِمْ يَمْهَدُونَ Man kafara faAAalayhi kufruhu waman AAamila sa li h an falianfusihim yamhadoon a
he who has denied the truth will have to bear [the burden of] his denial, whereas all who did what is right and just will have made goodly provision for themselves,
  - Mohammad Asad
Those who disbelieved will bear the burden of their disbelief, and those who have done good deeds will be made ready for their home in paradise,
  - Muhammad Farooq-i-Azam Malik
those who disbelieved will bear 'the burden of' their own disbelief; and those who did good will have prepared for themselves 'eternal homes',
  - Mustafa Khattab
Whoso disbelieveth must (then) bear the consequences of his disbelief, while those who do right make provision for themselves--
  - Marmaduke Pickthall
Those who reject Faith will suffer from that rejection: and those who work righteousness will spread their couch (of repose) for themselves (in heaven):
  - Abdullah Yusuf Ali

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30:45
لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْكَـٰفِرِينَ Liyajziya alla th eena a manoo waAAamiloo a l ssa li ha ti min fa d lihi innahu l a yu h ibbu alk a fireen a
so that He might reward, out of His bounty, those who have attained to faith and done righteous deeds. Verily, He does not love those who refuse to acknowledge the truth-
  - Mohammad Asad
so that He may, out of His mercy, reward those who have believed and done good deeds. Surely He does not like the disbelievers.
  - Muhammad Farooq-i-Azam Malik
so that He may 'generously' reward those who believe and do good, out of His grace. He truly does not like the disbelievers.
  - Mustafa Khattab
That He may reward out of His bounty those who believe and do good works. Lo! He loveth not the disbelievers (in His guidance).
  - Marmaduke Pickthall
That He may reward those who believe and work righteous deeds out of His Bounty: for He loves not those who reject Faith. 3561 3562
  - Abdullah Yusuf Ali

Though the repose and bliss will have been won by the righteous by their own efforts, it must not be supposed that their own merits were equal to the reward they will earn. What they will get will be due to the infinite Grace and Bounty of Allah.

In form this clause is (here as elsewhere) negative, but it has a positive meaning: Allah loves those who have faith and trust in Him, and will, out of His Grace and Bounty, reward them in abundant measure.

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