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Surah 30. Ar-Rum

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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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30:46
وَمِنْ ءَايَـٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ Wamin a y a tihi an yursila a l rriy ah a mubashshir a tin waliyu th eeqakum min ra h matihi walitajriya alfulku biamrihi walitabtaghoo min fa d lihi walaAAallakum tashkuroon a
for among His wonders is this: He sends forth [His messages as He sends forth] the winds that bear glad tidings,42 so that He might give you a taste of His grace [through life-giving rains], and that ships might sail at His behest, and that you might go about in quest of some of His bounties, and that you might have cause to be grateful.
  - Mohammad Asad

The mention of God's messages, interpolated by me between brackets, is justified by the verses which precede and follow this passage. Moreover, it is only by means of such an interpolation that the symbolic purport of the above reference to "the winds that bear glad tidings" can be made fully obvious.

Of His signs is that He sends the winds as bearers of good news, and that He may let you taste His blessing, and your ships may sail by His command, and that you may seek of His bounty, and that you may be grateful.
  - Muhammad Farooq-i-Azam Malik
And one of His signs is that He sends the winds, ushering in good news 'of rain' so that He may give you a taste of His mercy, and that ships may sail by His command, and that you may seek His bounty, and perhaps you will be grateful.
  - Mustafa Khattab
And of His signs is this: He sendeth herald winds to make you taste His mercy, and that the ships may sail at His command, and that ye may seek His favor, and that haply ye may be thankful.
  - Marmaduke Pickthall
Among His Signs is this that He sends the Winds as heralds of Glad Tidings giving you a taste of His (Grace and) Mercy that the ships may sail (majestically) by His Command and that ye may seek of His Bounty: in order that ye may be grateful. 3563 3564 3565
  - Abdullah Yusuf Ali

The theme of Allah's artistry in the physical and the spiritual world was placed before us above in xxx. 20-27. Then, in verse 28-40, we were shown how man and nature were pure as they came out of the hand of Allah, and how we must restore this purity in order to fulfill the Will and Plan of Allah. Now we are told how the restorative and purifying agencies are sent by Allah Himself,-in both the physical and the spiritual world.

Cf. vii. 57 and n. 1036 and xxv. 48 and n. 3104.

In the physical world, the winds not only cool and purify the air, and bring the blessings of rain, which fertilizes the soil, but they help international commerce and intercourse among men through sea-ways and now by air-ways. Those who know how to take advantage of these blessings of Allah prosper and rejoice, while those who ignore or fail to understand these Signs perish in storms. So in the spiritual world: heralds of glad tidings were sent by Allah in the shape of Messengers: those who profited by their Message prospered and those who ignored or opposed the Clear Signs perished, see next verse.

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30:47
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَـٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ Walaqad arsaln a min qablika rusulan il a qawmihim faj a oohum bi a lbayyin a ti fa i ntaqamn a mina alla th eena ajramoo wak a na h aqqan AAalayn a na s ru almumineen a
And indeed, [O Muhammad, even] before thee did We send forth apostles - each one unto his own people43 -and they brought them all evidence of the truth: and then, [by causing the believers to triumph,] We inflicted Our retribution upon those who [deliberately] did evil: for We had willed it upon Our-selves to succour the believers.
  - Mohammad Asad

Lit.. "did We send apostles to their [own] people": see note [96] on 10:74 .

We sent before you Rasools to their respective people, and they brought them clear signs. Some rejected them while others believed, then We subjected the guilty ones to Our retribution and We aided the believers - it is due on Us to help the Believers.
  - Muhammad Farooq-i-Azam Malik
Indeed, We sent before you 'O Prophet' messengers, each to their own people, and they came to them with clear proofs. Then We inflicted punishment upon those who persisted in wickedness. For it is Our duty to help the believers.
  - Mustafa Khattab
Verily We sent before thee (Muhammad) messengers to their own folk. They brought them clear proofs (of Allah's Sovereignty). Then We took vengeance upon those who were guilty (in regard to them). To help believers is incumbent upon Us.
  - Marmaduke Pickthall
We did indeed send before thee apostles to their (respective) peoples and they came to them with Clear Signs: then to those who transgressed We meted out Retribution: and it was due from us to aid those who believed.
  - Abdullah Yusuf Ali

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30:48
ٱللَّهُ ٱلَّذِى يُرْسِلُ ٱلرِّيَـٰحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُۥ فِى ٱلسَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُۥ كِسَفًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَـٰلِهِۦ ۖ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ All a hu alla th ee yursilu a l rriy ah a fatutheeru sa ha ban fayabsu t uhu fee a l ssam a i kayfa yash a o wayajAAaluhu kisafan fatar a alwadqa yakhruju min khil a lihi fai tha a sa ba bihi man yash a o min AAib a dihi i tha hum yastabshiroon a
It is God who sends forth the winds [of hope],44 so that they raise a cloud - whereupon He spreads it over the skies as He wills, and causes it to break up so that thou seest rain issue from within it: and as soon as He causes it to fall upon whomever He wills of His servants-lo! they rejoice,
  - Mohammad Asad

As in verse {46} above, the reference to "the winds" has here a symbolic significance, namely, spiritual life and hope; hence my interpolation.

It is Allah Who sends the winds to raise the clouds, then He spreads them in the sky and breaks them into fragments as He pleases, then you see raindrops falling from their midst. When He showers this rain upon those of His servants whom He pleases, lo! They are filled with joy,
  - Muhammad Farooq-i-Azam Malik
It is Allah Who sends the winds, which then stir up 'vapour, forming' clouds, which He then spreads out in the sky or piles up into masses as He wills, from which you see rain come forth. Then as soon as He causes it to fall on whoever He wills of His servants, they rejoice,
  - Mustafa Khattab
Allah is He who sendeth the winds so that they raise clouds, and spreadeth them along the sky as pleaseth Him, and causeth them to break and thou seest the rain downpouring from within them. And when He maketh it to fall on whom He will of His bondmen, lo! they rejoice;
  - Marmaduke Pickthall
It is Allah Who sends the Winds and they raise the Clouds: then does He spread them in the sky as He wills and break them into fragments until thou seest rain-drops issue from the midst thereof: then when He has made them reach such of his servants as He wills behold they do rejoice! 3566 3567
  - Abdullah Yusuf Ali

Again the Parable of the Winds is presented from another aspect, both physical and spiritual. In the physical world, see their play with the Clouds: how they suck up the moisture from terrestrial water, carry it about in dark clouds as needed, and break it up with rain as needed. So Allah's wonderful Grace draws up men's spiritual aspirations from the most unlikely places and suspends them as dark mysteries, according to His holy Will and Plan: and when His Message reaches the hearts of men even in the smallest fragments, how its recipients rejoice, even though before it, they were in utter despair!

See last note.

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30:49
وَإِن كَانُوا۟ مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِۦ لَمُبْلِسِينَ Wain k a noo min qabli an yunazzala AAalayhim min qablihi lamubliseen a
even though a short while ago, [just] before it was sent down upon them, they had abandoned all hope!
  - Mohammad Asad
though before its coming they may have lost all hope.
  - Muhammad Farooq-i-Azam Malik
although they had utterly lost hope just before it was sent down to them.
  - Mustafa Khattab
Though before that, even before it was sent down upon them, they were in despair.
  - Marmaduke Pickthall
Even though before they received (the rain) just before this they were dumb with despair!
  - Abdullah Yusuf Ali

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30:50
فَٱنظُرْ إِلَىٰٓ ءَاثَـٰرِ رَحْمَتِ ٱللَّهِ كَيْفَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ ذَٰلِكَ لَمُحْىِ ٱلْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Fa o n th ur il a a th a ri ra h mati All a hi kayfa yu h yee alar d a baAAda mawtih a inna tha lika lamu h yee almawt a wahuwa AAal a kulli shayin qadeer un
Behold, then, [O man,] these signs of God's grace - how He gives life to the earth after it had been lifeless! Verily, this Selfsame [God] is indeed the One that can bring the dead back to life: for He has the power to will anything!
  - Mohammad Asad
Just look at the traces of Allah's Mercy! How He gives life to the earth after its death. Surely the same way He will give life to the dead; for He has power over all things.
  - Muhammad Farooq-i-Azam Malik
See then the impact of Allah's mercy: how He gives life to the earth after its death! Surely That 'same God' can raise the dead. For He is Most Capable of everything.
  - Mustafa Khattab
Look, therefor, at the prints of Allah's mercy (in creation): how He quickeneth the earth after her death. Lo! He verily is the Quickener of the Dead, and He is Able to do all things.
  - Marmaduke Pickthall
Then contemplate (O man!) the memorials of Allah's Mercy! How He gives life to the earth after its death: verily the Same will give life to the men who are dead: for He has power over all things. 3568
  - Abdullah Yusuf Ali

After the two Parables about the purifying action of the Winds and their fertilizing action, we now have the Parable of the earth that dies in winter or drought and lives again in spring or rain, by Allah's Grace: so in the spiritual sphere, man may be dead and may live again by the Breath of Allah and His Mercy if she will only place himself in Allah's hands.

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30:51
وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَّظَلُّوا۟ مِنۢ بَعْدِهِۦ يَكْفُرُونَ Walain arsaln a ree h an faraawhu mu s farran la th alloo min baAAdihi yakfuroon a
But thus it is: if45 We send a wind [that scorches their land], and they see it turn yellow, they begin, after that [erstwhile joy], to deny the truth [of Our almightiness and grace]!46
  - Mohammad Asad

The particle la'in (lit., "indeed, if . . .") is often used in the Qur'an to express the recurrent, typical character of the attitude or situation referred to in the sequence; in all such cases it may be suitably rendered as "thus it is: if . . .", etc.

For a full explanation of this verse, see 11:9 and the corresponding notes [16-19].

And if We send a wind which turns their crops yellow, behold they will become even more firm in their disbelief.
  - Muhammad Farooq-i-Azam Malik
Then if We send a 'harsh' wind which they see withering 'their' crops, they will definitely deny 'old favours' right after.
  - Mustafa Khattab
And if We sent a wind and they beheld it yellow; they verily would still continue in their disbelief.
  - Marmaduke Pickthall
And if We (but) send a Wind from which they see (their tilth) turn yellow behold they become thereafter ungrateful (Unbelievers)! 3569
  - Abdullah Yusuf Ali

Another Parable from the forces of nature. We saw how the Winds gladdened, vivified, and enriched those who utilized them in the right spirit. But a wind might be destructive to tilth in certain circumstances: so the blessings of Allah may-by the wrongdoers resisting and blaspheming-bring punishment to the wrong-doers. Instead of taking the punishment in the right spirit-in the spirit in which Believers of Allah take their misfortunes,-the Unbelievers curse and deepen their sin!

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30:52
فَإِنَّكَ لَا تُسْمِعُ ٱلْمَوْتَىٰ وَلَا تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْا۟ مُدْبِرِينَ Fainnaka l a tusmiAAu almawt a wal a tusmiAAu a l ss umma a l dduAA a a i tha wallaw mudbireen a
And, verily, thou canst not make the dead hear: and [so, too,] thou canst not make the deaf [of heart] hear this call when they turn their backs [on thee] and go away,
  - Mohammad Asad
O Prophet, you cannot make the dead hear you, nor can you make the deaf hear your call especially when they have turned their backs and are running away;
  - Muhammad Farooq-i-Azam Malik
So you 'O Prophet' certainly cannot make the dead hear 'the truth'. Nor can you make the deaf hear the call when they turn their backs and walk away.
  - Mustafa Khattab
For verily thou (Muhammad) canst not make the dead to hear, nor canst thou make the deaf to hear the call when they have turned to flee.
  - Marmaduke Pickthall
So verily thou canst not make the dead to hear nor canst thou make the deaf to hear the call when they show their backs and turn away. 3570
  - Abdullah Yusuf Ali

The marvels of Allah's creation can be realized in a general way by every one who has a disposition to allow such knowledge to penetrate his mind. But if men, out of perversity, kill the very faculties which Allah has given them, how can they then understand? Besides the men who deaden their spiritual sense, there are men who may be likened to the deaf, who lack one faculty but to whom an appeal can be made through other faculties, such as the sense of sight; but if they turn their backs and refuse to be instructed at all, how can the Truth reach them?

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30:53
وَمَآ أَنتَ بِهَـٰدِ ٱلْعُمْىِ عَن ضَلَـٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَـٰتِنَا فَهُم مُّسْلِمُونَ Wam a anta bih a di alAAumyi AAan d al a latihim in tusmiAAu ill a man yuminu bi a y a tin a fahum muslimoon a
just as thou canst not lead the blind [of heart] out of their error: none canst thou make hear [thy call] save such as [are willing to] believe in Our messages, and thus surrender themselves unto Us.47
  - Mohammad Asad

Cf. the identical passage in {27:80-81} and the corresponding note [72].

nor can you guide the blind out of their error. None will hear you save those who believe in Our revelations and submit themselves as Muslims.
  - Muhammad Farooq-i-Azam Malik
Nor can you lead the blind out of their misguidance. You can make none hear 'the truth' except those who believe in Our revelations, 'fully' submitting 'to Allah'.
  - Mustafa Khattab
Nor canst thou guide the blind out of their error. Thou canst make none to hear save those who believe in Our revelations so that they surrender (unto Him).
  - Marmaduke Pickthall
Nor canst thou lead back the blind from their straying: only those wilt thou make to hear who believe in Our Signs and submit (their wills in Islam). 3571
  - Abdullah Yusuf Ali

See last note. Then there is the case of men about whom the saying holds true, that none are so blind as those who will not see. They prefer to stray in paths of wrong and of sense-pleasures. How can they be guided in any way? The only persons who gain by spiritual teaching are those who bring a mind to it-who believe and submit their wills to Allah's Will. This is the central doctrine of Islam.

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30:54
ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَآءُ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ All a hu alla th ee khalaqakum min d aAAfin thumma jaAAala min baAAdi d aAAfin quwwatan thumma jaAAala min baAAdi quwwatin d aAAfan washaybatan yakhluqu m a yash a o wahuwa alAAaleemu alqadeer u
IT IS GOD who creates you [all in a state] of weak-ness, and then, after weakness, ordains strength [for you], and then, after [a period of] strength, ordains [old-age] weakness and grey hair.48 He creates what He wills; and He alone is all-knowing, infinite in His power.
  - Mohammad Asad

In the original, this sentence is formulated in the past tense ("has created you" and "has ordained"), stressing the recurrent character of man's life-phases. In translation, this recurrence can be suitably expressed by using the present tense.

It is Allah Who has created you in a state of helplessness as a baby, then gave you strength to come out of helplessness in youth, then after strength again helplessness and grey hair in old age. He creates whatever He wills and it is He Who is the All-knowing, the Almighty.
  - Muhammad Farooq-i-Azam Malik
It is Allah Who created you in a state of weakness, then developed 'your' weakness into strength, then developed 'your' strength into weakness and old age.1 He creates whatever He wills. For He is the All-Knowing, Most Capable.
  - Mustafa Khattab

 lit., grey hair.

Allah is He who shaped you out of weakness, then appointed after weakness strength, then, after strength, appointed weakness and grey hair. He createth what He will. He is the Knower, the Mighty.
  - Marmaduke Pickthall
It is Allah Who created you in a state of (helpless) weakness then gave (you) strength after weakness then after strength give (you) weakness and a hoary head: He creates as He wills and it is He Who has all knowledge and power. 3572
  - Abdullah Yusuf Ali

What was said before about the people who make Allah's teaching of "of none effect" does not mean that Evil will defeat Allah. On the contrary we are asked to contemplate the mysteries of Allah's wisdom with another Parable. In our physical life we see how strength is evolved out of weakness and weakness out of strength. The helpless babe becomes a lusty man in the pride of his manhood, and then sinks to a feeble old age: and yet there is wisdom in all these stages in the Universal Plan. So Allah carries out His Plan in this world "as He wills", i.e., according to His Will and Plan, and none can gainsay it. And His Plan is wise and can never be frustrated.

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30:55
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُوا۟ غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا۟ يُؤْفَكُونَ Wayawma taqoomu a l ss a AAatu yuqsimu almujrimoona m a labithoo ghayra s a AAatin ka tha lika k a noo yufakoon a
[He it is who will cause you to die, and in time will resurrect you.]49 And when the Last Hour dawns, those who had been lost in sin will swear that they had not tarried [on earth] longer than an hour: thus were they wont to delude themselves [all their lives]!50
  - Mohammad Asad

This interpolation - the meaning of which is elliptically implied here - shows the connection of the present passage with the preceding one, as well as with verses {11-16} and {27}.

The illusory character of man's earthbound concept of "time" is brought out in the Qur'an in several places. In the above context stress is laid, firstly, on the relativity of this concept - i.e., on the infinitesimal shortness of our life on earth as compared with the timeless duration of life in the hereafter (cf., for instance, 10:45 or 17:52 ) - and, secondly, on the resurrected sinners' self-deluding excuse that their life on earth had been too short to allow them to realize their errors and mend their ways. It is to this second aspect of the problem that the Qur'an alludes in the words, "thus were they wont to delude themselves" (lit., "to be turned away", i.e., from the truth). For an explanation of the verb yu'fikun, see surah {5}, note [90].

On the Day when the Hour of Judgement will be established, the criminals will swear that they did not stay in this world more than an hour; thus are they ever deluded.
  - Muhammad Farooq-i-Azam Malik
And on the Day the Hour will arrive, the wicked will swear that they did not stay 'in this world' more than an hour. In this way they were always deluded 'in the world'.
  - Mustafa Khattab
And on the day when the Hour riseth the guilty will vow that they did tarry but an hour-- thus were they ever deceived.
  - Marmaduke Pickthall
On the Day that the Hour (of reckoning) will be established the transgressors will swear that they tarried not but an hour: thus were they used to being deluded! 3573
  - Abdullah Yusuf Ali

Whatever the seeming inequalities may be now-when the good appear to be weak and the strong seem to oppress-will be removed when the balance will be finally redressed. That will happen in good time,-indeed so quickly that the Transgressors will be taken by Surprise. They were deluded by the fact that what they took to be their triumph or their freedom to do what they liked was only a reprieve, a "Term Appointed", in which they could repent and amend and get Allah's Mercy. Failing this, they will then be up against the Penalties which they thought they had evaded or defied.

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