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Surah 30. Ar-Rum

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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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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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