النص المفهرس

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Surah Al-‘Ankabut : 29 : 56 - 63
provided they had the means, at that time, it was obligatory for all
Muslims to migrate. No man or woman was exempt from this rule. The
only exemption was given to those who did not have the means to
migrate.
At that time migration was not just compulsory but was also regarded
as a sign of being Muslim. One who did not migrate, despite having the
means for it, was not considered a Muslim, and was treated like an infidel.
حَتَّى يُهَاجِرُوا فِى 89 This point has been elaborated in Surah An-Nisa' verse
J (unless they migrate in the way of Allah - 4:89). In those days the
position of hijrah was like professing the kalimah (JI yi Ji y). As one is
accepted in Islam only after recitation of this kalimah (that is after
testifying that he had accepted Islam as his faith), the same way it was
regarded necessary to migrate to be a Muslim if one had the means.
Similarly, as those were exempt from recitation of the kalimah who
could not speak, those were also exempt from migration who did not have
the means for it. This is also mentioned in verse 98 of Surah An-Nisa' y!
JAAJ (Except the oppressed - 4:98). As for those who stayed on in
Makkah, despite having the means to migrate, they were warned very
إِنَّ الَّذِيْنَ تَوَقَّهُمُ الْمَلَئِكَةُ (إلى) 'strongly of jahannam in verse 97 of Surah An-Nisa
Those whom the angels take while they had wronged) فَأُولَئِكَ مَاونهُمُ جَهَنْمُ
themselves, (to them) the angels said, "What were you (involved) in?"
They said, "We were oppressed in the earth." They said, "Was not the
earth of Allah wide enough that you might have sought refuge in it?" As
for such, their shelter is Jahannam. And it is an evil place to return. -
4:97).
After the victory of Makkah, the obligatory command for hijrah was
withdrawn, because Makkah itself turned into a house of Islam. the Holy
Prophet
issued the following order:لاَهِجْرَةَ بَعْدَ الْفَتُح that is, after the
victory of Makkah there is no need to migrate from there. The Divine
command to migrate from Makkah and later its withdrawal is established
from categorical statements of the Qur'an and Sunnah. The religious
jurists have deduced the following rulings from this incident:
Ruling
If someone is not free to hold on to Islam in a city or in a country, and
is constrained to act against its teachings or follow the infidel rites, then it
becomes obligatory on him to migrate to a place or country where he can

710
Surah Al-‘Ankabut : 29 : 64 - 69
follow and practice rites and teachings of Islam, provided he has the
means to do so. However, if one does not have the means to travel or
there is no place available to him where he could practice the religious
obligations, then he is 'excused' in the religious term.
Ruling
If there is freedom of action to follow one's religion in a non-Muslim
country, migration from there is still preferable, though not compulsory or
obligatory. For undertaking migration it is not necessary that the country
is of non-Muslims, rather it becomes obligatory from a country where the
commandments of Allah are flouted openly, no matter even if it is called
Islamic on the basis of its Muslim rulers.
Hafiz Ibn Hajar in Fath al-Bari has adopted this ruling, and it is not
in conflict with the principles of Hanafiyyah. A narration quoted in
Musnad of Ahmad on the authority of Sayyidna Abu Yahya Maula-Az
Zubair Ibn Al-'Awwam
also endorses this view. The hadith narrates
that the Holy Prophet
said:
اَلْبِلاَدُ بِلاَدُ اللهِ وَالْعِبَادُ عِبَادُ اللّهِ حَيْثُمَا أَصَبُتَ خَيْرًا فَقِمُ.
'All cities belong to Allah, and all the people are His servants.
Therefore, wherever you find goodness you live there'.
Ibn Jarir has reported with his own chain of narrators that Sayyidna
Said Ibn Jubair Ju ill , had said 'leave that city where sins and
obscenity are common'. And the Imam of Tafsir, 'Ata' w ' ), had said
that 'run away from the city where you are forced to commit sins'.
Verses 64 - 69
وَمَا هَذِهِ الْحَيْوةُ الدُّنْيَا إِلاَّ لَهُوْ وَّلَعِبُّ، وَإِنَّ الدَّارَ الْآخِرَةَ لَهِىَ
الْخَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ ﴿٤﴾ فَإِذَا رَكِبُوا فِى الْفُلُكِ دَعَوا اللّهَ
مُخْلِصِيْنَ لَهُ الدِّيْنَ ؛ فَلَمَّا نَجْمُهُمُ إِلَى الْبَرِّ إِذَاهُمْ يُشْرِكُونَ ﴿٦٥﴾
لِيَكُفُرُوْا بِمَآ أَتَيْئُهُمُ "ٌ وَلِيَتَمَتَّعُوا وَه فَسَوْفَ يَعْلَمُوْنَ ﴿٦٦) أَوَلَمُ
يَرَوْا أَنَّا جَعَلْنَا حَرَمًا امِنَّا وَ يُتَخَطّفُ النَّاسُ مِنْ حَوْلِهِمُ + آفَبِالْبَاطِلِ

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يُؤُمِنُوْنَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُونَ ﴿٦٧﴾ وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى
اللهِ كَذِبًا أَوْكَذَّبَ بِالْحَقِّ لَمَّا جَآءَةُ اَلَيُسَ فِىُ جَهَنَّمَ مَثْوِّى
لِلْكُفِرِيْنَ ﴿٦٨﴾ وَالَّذِيْنَ جَاهَدُوْا فِيْنَا لَنَهُدِيَنَّهُمْ سُبُلَنَا * وَإِنَّ اللهَ
لَمَعَ الْمُحْسِنِيْنَ ﴿٦٩)
And this worldly life is nothing but an amusement and
play, and the Last Abode is the real life indeed. Only if
they know! [64] So when they embark on a ship, they
invoke Allah, having their faith purely in Him. But
when He saves them (and brings them) to the land, in
no time they start committing shirk (ascribing partners
to Allah), [65] so that they be ungrateful for what We
gave to them, and so that they may have enjoyment. So,
they will soon come to know (the ill-fate of their
attitude). [66]
Did they not see that We have made a peaceful
sanctuary (haram) while (other) people around them
are being snatched away? Do they, then, believe in
falsity and reject Allah's grace? [67] And who is more
unjust than the one who forges a lie against Allah or
belies the truth when it comes to him? Is there not a
dwelling in Jahannam for disbelievers? [68] And those
who strive in Our way, We will certainly take them to
Our paths, and indeed Allah is with those who are good
in deeds. [69]
Commentary
In the preceding verses it was said about the infidels and disbelievers
that if they were asked about the creation of the earth and skies, the solar
system, the water cycle and its effect on growth of vegetation, they would
reply that all this is created and controlled by Allah Ta'ala. They did not
believe that any one had any involvement in their creation or control, yet
in their worship they associate idols with Allah. The reason for this is
.(29:63 - Most of them do not understand) ا كُثَرُهُمْ لاَ يَعْقِلُونَ
At this point the question arises that, after all, they were not insane
but intelligent and sensible people. They performed many important and
skillful jobs. Then, how have they lost their balance of mind? The answer

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Surah Al-‘Ankabut : 29 : 64 - 69
to this query is given in the first of the above verses by saying that they
are lost in the love of material attractions of the world, which are mortal
and would disappear soon. They are totally oblivious of the life hereafter,
which would last forever. The life of this world is nothing more than a
pastime for amusement and fun, but the real and lasting life is that of
Hereafter . ◌ُوَمَا هُذِهِ الْحَيْوةُ الدُّنْيَآ إِلاَّ لَهُوٌ وَلَعِبٌ وَّإِنَّ الدَّارُ الْآخِرَةَ لَهِىَ الْحَيَوَان (And this worldly
life is nothing but an amusement and play, and the Last Abode is the real
life indeed. - 29:64). Here the word Hayawan is used in the sense of hayah
(life) (Qurțubī).
In this verse the life of this world is held to be an amusement and
play. It means that as amusements are finished and gone after a while
and do not have any objective or lasting impact, the mundane attractions
are also similar in nature.
In the next verse, yet another bad habit of the disbelievers is pointed
out. Despite believing that Allah Ta'ala is unique and solitary in His
creation, they associate idols with Him ignorantly. Then, it is all the more
surprising that whenever they are hit by some calamity, they have the
firm belief that none of their idols had the power to take them out of that.
They know well that it is only Allah who can remove the calamity, and
none of their idols could do anything. To elaborate this point a paradigm
is illustrated in verse 65: 'when they are on a journey in the river and
there is a risk of their drowning, they call out only Allah to get rid of it,
and not any of their idols'. Allah Ta'ala listens to their prayer, as being
totally helpless at that moment, they break off temporarily all their
contacts with false gods and look upon Him only. So, He brings them out
of the storm safely. But soon after the wretched people reach the land
safely, they forget about His grace in no time, and start calling the idols
.(29:65) فَإِذَا رَكِبُوا فِى الْفُلْكِ as His associates. This is the meaning of the verse
Note
This verse tells us that when an infidel regards himself totally helpless
and calls out Allah Ta'ala for help in the belief that no one else can save
him from the calamity, at that moment Allah Ta'ala accepts the prayer of
even an infidel. It is because at that time he is desperate (a mudtarr), and
Allah Ta'ala has promised to accept the prayer of a mudtarr. (Qurtubi)
The declaration in another verse وَمَا دُعَاءُ الْكُفِرِينَ إِلاَّ فِى ضَلاَل (And the

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Surah Al-‘Ankabut : 29 : 64 - 69
prayer of the disbelievers does not but go astray - 13:14) relates to the
Hereafter, where no entreaty from them will be accepted when they
would appeal for mercy against the torment.
Did they not see that We have made a peaceful) اَوَلَّمُ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا امِنًا
sanctuary [haram] - 67). In the preceding verses it was described that the
deeds and actions of the infidels were foolish and irrational. On the one
hand, they accept Allah as the sole Creator and master of every thing,
and on the other they associate their self-chiselled idols with Him. Then, it
is not that they just believe Him to be the sole Creator of every thing, but
they know well that it is only He who brings them out safely from all
types of calamities. But after achieving deliverance, they get involved
again in associating their idols with Him.
Some disbelievers in Makkah used to put forward the plea that
although they accepted Islam as the true faith, but if they were converted
to it and followed its tenets, they would be risking their lives against the
Arab world, who were deadly against Islam. If they became Muslims, -the
Arabs would pounce upon them and kill them. (Ruh)
In reply to this, Allah Ta'ala said that this was also a bogus excuse,
because He had accorded such an honour and eminence to Makkans, that
is not available to any people living anywhere in the world. He had made
the entire land of Makkah haram. All Arabs respected haram, whether
they were believers or infidels. They all believed that killing was not
allowed there. It was not only the killing and fighting that was banned in
the haram but the hunting and cutting of trees too were not permitted. If
any stranger entered the haram, his life would be completely secured.
Therefore, putting forward the risk of life as justification for
non-acceptance of Islam was only a lame excuse.
And those who strive in Our way We will) وَالَّذِيْنَ جَاهَدُوا فِيْنَا لَنَهُدِيَنَّهُمْ سُبُلَنَا
certainly take them to Our paths - 69). The real meaning of jihad is to put
in all efforts to remove the hurdles in the way of faith. These hurdles
include those that are put up by the infidels, for which fighting is at the
top pedestal, and also those hurdles that are created by one's own Self
and by Satan.
There is a promise in this verse for both types of jihad, that Allah
Ta'ala guides those waging jihad to the righteous way. It means that

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when there is a confusion between evil and virtue, truth and false, and
profit or loss, and a wise person wonders which way to adopt, on such
occasions Allah Ta'ala guides those striving in His way to the path which
is straight, righteous and without risk. In other words, He turns their
hearts toward a way that may bring the divine blessing and the best
results.
Knowledge improves if it is acted upon
Sayyidna Abu Ad-Darda'
while interpreting this verse has said
that the people who strive for acting in accordance with their knowledge
are promised by Allah Ta'ala in this verse that He will disclose to them
some other areas of knowledge that they did not have before. Fudayl Ibn
'Iyad J Ul >, has given yet another interpretation to this verse, that
is, 'those who strive for knowledge, We make it easy for them to act'.
وَالله سبحانه وتعالى اعلم .(Mazhari)
Alhamdulillah
The Commentary on
Sūrah Al-‘Ankabut
Ends here.

717
Surah Ar-Rum : 30 : 1 - 7
Surah Ar-Rum
(The Romans)
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 7
الّ ﴿٢﴾ غُلِبَتِ الرُّوْمُ ﴿٢﴾ فِىَّ أَدْنَى الْأَرْضِ وَهُمْ مِّنُ" بَعْدٍ غَلَبِهِمْ
سَيَغُلِبُونَ ﴿٢﴾ فِىُ بِضْعِ سِنِيْنَ ؛ لِلْهِ الْآَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ه
وَيَوْمَئِذٍ يَّفْرَحُ الْمُؤْمِنُونَ ﴿٤﴾ بِنَصْرِاللهِ ، يَنْصُرُ مَنْ يَّشَآءُ +
وَهُوَ الْعَزِيْزُ الرَّحِيْمُ ﴿﴿ٌ﴾ وَعُدَ اللهِ ، لَا يُخْلِفُ اللهُ وَعْدَهُ وَلَكِنَّ
أَكْثَرَ النَّاسِ لاَيَعْلَمُوْنَ ﴿٢﴾ يَعْلَّمُوْنَ ظَاهِرًا مِّنَ الْحَيْوةِ الدُّنْيَا﴾
وَهُمْ عَنِ الْآخِرَةِ هُمْ غُفِلُونَ ﴿٧﴾
'Alif, Lam, Mim. [1] The Romans have been defeated [2]
in the nearer land; and they, after their defeat, will be
victorious [3] within a few years. To Allah belonged the
matter before and (to Him it belongs) thereafter. And on
that day the believers will rejoice [4] with Allah's help.
He helps whomsoever He wills. And He is the Mighty,
the Very-Merciful. [5] It is a promise of Allah. Allah does
not fail in His promise, but most of the people do not
know. [6] They know something superficial of the
worldly life, but of the Hereafter they are negligent. [7]
Commentary
Backdrop of revelation of the Surah - the story of war between
Rum and Persia
In the last verse of Surah 'Ankabut' Allah Ta'ala had given the good

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Surah Ar-Rum : 30 : 1 - 7
tiding to those who would strive and struggle in His way. It was promised
that for such people, He would open the doors toward Him, and that they
would succeed in their objectives. The story that marks the beginning of
Surah Ar-Rum is a manifestation of that very Divine help. The war
referred to in this Surah was fought between Romans and Persians, who
were both disbelievers, and had nothing to do with the Muslims. The
people of Persia were fire-worshippers, while those of Rum were
Christians, and hence, the People of the Book. So, naturally the people of
Rum were relatively closer to Muslims. Many of their beliefs, such as faith
in the Hereafter, the prophethood, and revelations, were common to
Islamic beliefs. The Holy Prophet
made use of this part of their beliefs
in his letter when he wrote to the king of Rum( Rome) inviting him to
accept Islam ◌ْتَعَالَوُا إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَبَيْنَكُم (come to a word common between us
and you - 3:64). In fact it was this affinity between Islam and Christianity
that caused the Persians to attack Rum. It happened when the Holy
Prophet
was still living in Makkah. According to Hafiz Ibn Hajar, this
war was fought in Syria at a place between Adhru'at and Busra. The
Pagans of Makkah aspired for the victory for the Persians in this war,
because the Persians shared them in their belief in polytheism, but the
Muslims wished the triumph of the Christians, as they were closer to
Islam in their beliefs. But as it happened, the Persians defeated the
Christians, and conquered the land right up to Constantinople, and built
a temple there for worshipping fire. This victory was the last for Chosroe
Parvez. After that, his decline sat in, and ultimately he was removed by
the Muslims. (Qurtubi).
At the defeat of Christians, the infidels of Makkah rejoiced, and
taunted the Muslims that their favourites have lost. They also claimed
that as the Persian infidels defeated the Roman Christians, the same way
Makkans would also beat down the Muslims. This claim hurt the Muslims
to some extent. (Ibn Jarir, Ibn Abi Hatim)
The opening verses of Surah Ar-Rum relate to this incident in which it
is predicted as a good tiding that the people of Rum will overcome the
Persians again in a few years time.
When Sayyidna Abu Bakr
learnt about these verses, he went to
the infidels in the market place and suburbs of Makkah and announced
that there was no occasion for them to be happy as after a few years, the

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Surah Ar-Rum : 30 : 1 - 7
Christians would overcome the Persians again. Hearing this 'Ubayy ibn
Khalaf challenged him and said it could not be so, and that he was only
telling a lie. Sayyidna Abu Bakr 4
said "O enemy of Allah! You are a
liar, I am willing to bet on this issue that in case the Christians would not
overcome the Persians in three years time, I will give you ten camels, and
if they did overcome, then you will have to give me ten camels". (This was
a case of gambling, but gambling was not prohibited by then). After
saying that Sayyidna Abu Bakr 4ee went to the Holy Prophet g and
narrated the episode. On that, the Holy Prophet
said to him that he
did not fix the time of three years, because Qur'an has used the word Bid'
Sinin (a few years) under which the time limit could be anything between
three to nine years. Therefore, the Holy Prophet
asked Sayyidnā Abu
Bakr 4 to go back to the person with whom he had made the bet and ask
him that he would bet for hundred camels instead of ten, but the time
limit would be nine (and according to some other reports, seven) years
and not three. Sayyidna Abu Bakr
followed the instructions of the
Holy Prophet
, and 'Ubayy Ibn Khalaf also agreed on the terms of the
new bet. (Ibn Jarir) (1)
It is gathered from various ahadith that this incident had happened
five years before the hijrah. After the passage of exactly seven years, at
the time of the battle of Badr, the Romans defeated Persians. By that
time, 'Ubayy Ibn Khalaf had died. So Sayyidna Abu Bakr
demanded
1- 'Ubayy readily accepted the new terms because he was fully confident that the
Romans could not defeat the Persians. Given the circumstances prevalent at that
time, such an unshaken confidence of 'Ubayy was not misconceived. The way the
Persians had beaten the Roman Empire had left no room for their uprising again.
The prediction that the Romans will be victorious against Persians had no basis in
the visible possibilities, when it was made. Nobody could foresee, in the world of
causes and effects, that such an event might take place. Edward Gibbon, the famous
historian of the Roman Empire, has observed,
"Placed on the verge of the two great empires of the East, Muhammad observed with
secret joy the progress of their mutual destruction; and in the midst of the Persian
triumphs he ventured to foretell that, before many years should elapse, victory
would again return to the banners of the Romans. At the time when this prediction
is said to have been delivered, no prophecy could be more distant from its
accomplishment, since the first twelve years of Heraclius announced the
approaching dissolution of the empire"
Continued on next page

720
Surah Ar-Rum : 30 : 1 - 7
a hundred camels from his heirs according to the terms of the bet, to
which they complied and handed over the agreed number of camels.
Some versions of the incident state that before the hijrah, Ubayy Ibn
Khalaf expressed his apprehension to Sayyidna Abu Bakr see that the
latter might leave Makkah, and in such a situation he would not let him
go unless he appointed a guarantor for himself. It was to ensure that
when the period of the bet would expire, the guarantor should arrange to
deliver a hundred camels. Sayyidna Abu Bakr .
appointed his son,
'Abdur Rahman, as his guarantor.
When Sayyidna Abu Bakr 4
won the bet according to the
agreement and got hold of one hundred camels, he took them to the Holy
Prophet g, who asked him to give them in charity (sadaqah). Abu Ya'la
has quoted these words in Ibn 'Asakir on the authority of Sayyidna Bra'
Ibn 'Azib ◌ِهذَا السُحُتُ تَصَدَّقُ بِه .That is, 'this is prohibited. Give it in charity
(sadaqah).' (Ruh ul-Ma'ani).
Gambling
Qimar, that is, gambling, is absolutely prohibited according to the
categorical Qur'anic injunction. After hijrah to Madinah when liquor was
banned, gambling was also prohibited simultaneously. It was declared an
act of Satan : ◌ِإِنَّمَا الْخَمُرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلامُ رِجُسٌ مِّنُ عَمَلِ الشَّيْطن (The truth is that
wine, gambling, altar-stones and divining arrows are filth, a work of
Satan - 5:90) Maysir (") and Azlam ('Yji) are nothing but different forms
of gambling, which have been prohibited in this verse.
Betting, in which money or commodities are placed on stake and won
or lost according to conditions agreed, is also a form of gambling. The bet
made between Sayyidna Abu Bakr 4
and 'Ubayy ibn Khalaf was also a
form of gambling. But this incident had happened before the hijrah,
when the injunction for banning the gambling was not revealed.
Therefore, the commodity won in this case was not haram (prohibited).
(Gibbon, The decline and fall of the Roman Empire, chapter 46, vol. 2, p. 125, Great
Books, V.38, published by the University of Chicago, 1990) Had it not been a news
given by Allah Ta'ala, nobody could have dared to predict such an unlikely event. In
particular, it was impossible for a claimant to prophethood that he would put his
future at stake by predicting an event that was so improbable. This foretelling,
therefore, is one of the solid proofs of the prophethood of Sayyidna Muhammad.
(Muhammad Taqi 'Usmani )

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Surah Ar-Rum : 30 : 1 - 7
The question that arises here is that why did the Holy Prophet @ ask
Sayyidnā Abu Bakr
to give away the camels in charity when they
were not haram (prohibited), especially when in some other versions of
the hadith the word suht is used, which is commonly understood as
haram? The answer to this query, as given by the religious jurists, is that
although at that time those camels were halal (permitted) but the Holy
Prophet
did not like earning through gambling, even at that time. He
therefore, asked Sayyidna Abu Bakr
to give them away in charity, as
they were below his stature. It is identical to the situation that the Holy
Prophet
and Sayyidna Abu Bakr
did not taste liquor ever, even
during the time when it was not prohibited.
As regards the use of the word suht (c), in the first place the
scholars of hadith did not accept this narration as correct; and even if it is
accepted as authentic, it should be kept in mind that this word has several
meanings. One meaning is haram (prohibited), and the other is
abominable and undesirable. It is related in one hadith that once the
Holy Prophet said كَسُبُ الْحَجَّامِ سُحت that is, "The earning of the one
who undertakes treatment by cupping is suht'. The majority of religious
scholars have taken the meaning of suht here as undesirable or
disgusting. Imam Raghib Isfahani in his Mufradat-ul-Qur'an and Ibn
Athir in his Nihayah have proved the different meanings of the word
suht in the usage of Arabic language and ahadith of the Prophet.
Acceptance of this interpretation of the religious scholars is also
necessary because if in fact these camels were haram, then according to
religious law this was to be returned to the person from whom it was
taken. The commodity, which is haram, can only be given in charity
(sadaqah) under any one of the three situations: One, when the owner of
the commodity is not known. Two, when it is not possible to deliver the
commodity to the owner. And third, when there is any religious
والله سبحانه وتعالى أعلم . complication in the delivery of the commodity
And on that day the believers will rejoice with) يَوْمَئِذٍ يَّفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللهِ
Allah's help - 30:4). The wording of the text apparently implies that
"Allah's help" in this verse refers to His help for the people of Rum.
Although they too were disbelievers, yet compared to others, their kufr
was light. Therefore, their being helped by Allah Ta'ala was not a
far-fetched thing, especially when it was a matter of happiness for the

722
Surah Ar-Rum : 30 : 1 - 7
Muslims.
The other possibility is that "Allah's help" in the above sentence means
Allah's help for the Muslims, for which two explanations could be
assigned. First, that Muslims had presented the victory of Rum as a sign
of the truthfulness of the Holy Qur'an and the veracity of Islam. Hence,
the victory of the Romans was in fact the victory of Muslims. The second
reason for the help of Muslims could be that, there were two big powers of
the disbelievers at that time - Persia and Rum. By making them fight
with each other, Allah Ta'ala made them weak, which helped the Muslims
defeat them later. (Ruh).(1)
They know something) يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيْوةِ الدُّنْيَا وَهُمُ عَنِ الْآخِرَةِ هُمُ غُفِلُونَ
superficial of the worldly life, but of the Hereafter they are negligent .- 7).
These disbelievers were quite conversant with the mundane needs, that is
how to perform trading, which commodity should they trade in, where
should they make purchases, where should they sell etc. Similarly, they
knew well how to till, when to put seeds, and when to harvest. They were
also equally knowledgeable about the construction of buildings and to
furnish them with luxury goods. But they were totally ignorant and
negligent about the other aspect of the worldly life which in fact is more
important, and brings forth the real purpose of its creation; that is to
appreciate that he is not a permanent resident of this world, rather his
stay in the world is a temporary stay, like that of a visitor on a tourist
visa. Man's permanent abode is in the Hereafter, and he has to collect
here the goods for his comfort in the next life. The goods of comfort for the
next life are the true faith and righteous deeds. This simple and
straight-forward reality is not understood by these so-called intellectuals.
Another point worth consideration in this verse is about the wording
1. There is yet another explanation of this verse offered by Sayyidna Ibn 'Abbas 4
etc. They say that the news of the victory of Romans reached the Muslims the very
day in which they defeated the pagans of Makkah in the battle of Badr. Therefore,
the Muslims were delighted on their own victory when the news of the victory of the
Romans added to their delight. According to this interpretation, "rejoicing of the
believers with Allah's help" in the present verse refers to the victory of the Muslims
in the battle of Badr, and the good news given by this verse is twofold; one, in
relation to the Romans, and the other in relation to the Muslims themselves.
(Muhammad Taqi 'Usmani)

723
Surah Ar-Rum : 30 : 8 - 10
used by the Holy Qur'an in this verse. The word "zahiran" with tanwin,
according to the Arabic grammar, indicates that even superficial things of
the worldly life are not fully known to them;(1) what they know is only
one aspect of it, while they are ignorant of its other aspects, and are
totally negligent of the Hereafter.
Earning of mundane needs by neglecting the
Hereafter is no sagacity
The Holy Qur'an is full of admonitory stories of the world. Those who
had earned a name for collecting all sorts of luxuries and comforts for
themselves, and then their disastrous end was witnessed in this very
world, will also be subjected to everlasting torment of the Hereafter. So no
sane person will call them intellectual or sagacious. Unfortunately, in the
present day world the height of sagacity and wisdom is attributed to the
one who could accumulate the largest quantity of wealth, and arrange for
himself the best of comforts and luxuries. He is called the most successful
and wise, no matter how low he might be in his morals. To call such a
person wise is indeed an insult to wisdom - both by religious and moral
standards. By Qur'anic standard, only those are wise who are conscious of
Allah and the Hereafter, and strive for the comforts of the next life,
keeping their needs of this wordly life at a level at which such needs are
necessary; and do not make their achievement the sole purpose of their
إِنَّ فِىُ خَلْقِ السَّمواتِ وَالأَرْضِ :lives. The following verse depicts the same meaning
وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لَأَيْتٍ لِّأُولِىِ الْأَلْبَابِ الَّذِيْنَ يَذْكُرُونَ اللَّهَ قِيَامًا وَّقُعُودًا وَعَلَى جُتُوُبِهِمُ وَيَتَفَّرُوْنَ فِىُ خَلْقِ
Surely, in the creation) السَّمْوَتِ وَالْأَرْضِ جَ رَبَّنَا مَا خَلُقْتَ هَذَا بَاطِلاًٌ سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
of the heavens and the earth, and in the alternation of night and day,
there are signs for the people of wisdom, who remember Allah standing
and sitting, and (lying) on their sides, and ponder on the creation of the
heavens and the earth (saying:) "Our Lord, You have not created all this
in vain. We proclaim Your purity. So, save us from the punishment of
Fire."(3:190-191).
Verses 8 - 10
اَوَلَمْ يَتَفَكِّرُوْا فِىّ أَنْفُسِهِمْ ن مَاخَلَقَ اللَّهُ السَّمُوتِ وَالْأَرْضَ وَمَا
1. This aspect of the language used by the Holy Qur'an has been tried to be reflected in
the translation above by the words, "something superficial " instead of "what is
superficial".

724
Sūrah Ar-Rum : 30 : 8 - 10
بَيْنَهُمَآ إِلاَّ بِالْحَقِّ وَاَجَلٍ مُّسَمِّى * وَإِنَّ كَثِيْرًا مِّنَ النَّاسِ بِلِقَآئِ رَبِّهِمُ
لَكُفِرُونَ ﴿1﴾ أَوَلَمْ يَسِيْرُوْا فِى الْأَرْضِ فَيَنْظُرُوْا كَيْفَ كَانَ عَاقِبَةُ
الَّذِيْنَ مِنْ قَبْلِهِمُ ﴿ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَّارُوا الْأَرْضَ وَعَمَرُوُهَا
أَكْثَرَمِمَّا عَمَرُوْهَا وَجَآءَتُهُمُ رُسُلُهُمُ بِالْبَّنْتِ، فَمَا كَانَ اللّهُ
لِيَظْلِمَهُمْ وَلكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ ﴿٩) ثُمَّ كَانَ عَاقِبَةَ الَّذِيْنَ
اَسَاءُوا السُّوََّى أَنْ كَذَّبُوا بِأَيْتِ اللهِ وَكَانُوا بِهَا يَسْتَهُزِءُونَ ﴿١٠﴾
Did they not reflect in their own selves? Allah did not
create the heavens and the earth and what is between
them but with a just cause and for an appointed time.
And many of the people deny the meeting with their
Lord. [8] Have they not travelled on earth, so that they
may see how was the end of those before them? They
were stronger than these in power, and they had tilled
the land and had made it more populous than these
have made it, and their messengers had come to them
with clear proofs. So Allah was not to do injustice to
them, but they used to do injustice to themselves. [9]
Then the end of those who did evil was evil, because
they belied the verses of Allah and used to mock at
them. [10]
Commentary
The first two verses are an appendix and endorsement to the previous
subject that these disbelievers are engrossed so much in the temporary
mundane glitter and transitory pleasures that they have totally forgotten
the real nature of this world and its ultimate end. If they had pondered
over this, the secret of this world would have dawned upon them that the
Creator of this universe has not created the sky and the earth, and the
creatures in between, just for nothing. There is a great wisdom and
purpose behind their creation, which is, that people should recognize the
Creator through all His creations, and then get on to look for things that
He likes and dislikes. Once they know His likes and dislikes, they should
strive to please Him as much as possible, and avoid that which displeases
Him. It is obvious that there should be rewards for good deeds, and

725
Surah Ar-Rum : 30 : 8 - 10
punishments for evil doings, because equating good with bad is against
justice and fair play. One should also realize that this world is not the
place where his good or evil acts may be recompensed in full. On the
contrary, very often it is seen that the evil-doers thrive very well in this
world, and the one who abstains from evils suffers the troubles and
tribulations.
Therefore, it is necessary that a time should come when this system
should come to an end, and a reckoning of good and evil acts of all the
persons takes place, on the basis of which rewards and punishments are
awarded. The time when this will come is called the Dooms Day and the
Hereafter.
The gist of this discussion is that if the disbelievers had pondered over
these things, then this very sky and earth and the creatures in between
them would have testified that they were not permanent. They are here
but for a short time, after which a new world is to come, which will be
اَوَلَمْ يَتَفَكَّرُوا فِي .permanent. This is the essence of the first of the above verses
tmel (30:8) This was a matter of logical rationale. In the next verse
worldly thinking and experiences are presented as a testimony, and the
Makkans are addressed in the following words:
Have they not travelled on earth - 30:9). It means) اَوَلَمُ يَسِيْرُوْا فِى الْأَرْضِ
that the Makkans live in a land where there is neither any cultivation
and industry nor any tall and beautiful buildings, but for the sake of
trade they do travel to Syria and Yemen. So, have they not seen, during
the course of their trips, what was the fate of the earlier people, whom
Allah Ta'ala had endowed with skills to make use of the land? For
instance, they had the skill to draw underground water by excavating the
earth for irrigating fields and gardens, and dig out concealed precious
minerals, such as gold and silver, and make use of them to their benefit.
For their advanced skills and way of living, they were regarded as
civilized nations. But they got engrossed so much in material life,
transitory luxuries and comforts that they forgot Allah Ta'ala and the
Hereafter. Then, Allah Ta'ala sent prophets and books to remind them of
their duties, but they did not pay any heed. Ultimately, they were
overtaken by Allah's wrath even in this world. The ruins of their desolate
cities still stand witness to their destruction. At the end of the verse it is
suggested to ponder whether they were subjected to any oppression from
Allah Ta'ala, or they subjected themselves to their own cruelty by

726
Surah Ar-Rum : 30 : 11 - 19
accumulating causes of the divine punishment.
Verses 11 - 19
اللهُ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهُ ثُمَّ إِلَيْهِ تُرُجَعُونَ ﴿١١﴾ وَيَوْمَ تَقُومُ
السَّاعَةُ يُبْلِسُ الْمُجْرِمُوْنَ ﴿١٢) وَلَمْ يَكُنُ لَّهُمْ مِّنْ شُرَّكَآئِهِمْ
شُفَعُوا وَكَانُوْا بِشُرَكَائِهِمْ كُفِرِيُنَ ﴿١٣﴾ وَيَوْمَ تَقُوُمُ السَّاعَةُ يَوْمَئِذٍ
يَّتَفَرَّقُونَ ﴿١٤﴾ فَمَّا الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ فَهُمُ فِىْ رَوْضَةٍ
يُّحُبَرُونَ ﴿١٥﴾ وَأَمَّا الَّذِيْنَ كَفَرُوْا وَكَذَّبُوا بِإِنَا وَلِقَآئِ الْآخِرَةِ
فَأُولَئِكَ فِى الْعَذَابِ مُحْضَرُونَ ﴿١٦﴾ فَسُبُحِنَ اللَّهِ حَيْنَ تُمُسُوْنَ
وَحِيْنَ تُصُبِحُونَ ﴿١٧﴾ وَلَهُ الْحَمُدُ فِى السَّمْوَاتِ وَالْأَرْضِ وَعَشِيًّا
وَّحِيْنَ تُظْهِرُونَ ﴿١٨) يُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ
مِنَ الْحَيِّ وَيُحُيِ الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذلِكَ تُخْرَجُوْنَ ﴿١٦﴾
Allah originates the creation, then He will create it
again, then to Him you are to be returned. [11] And on
the day the Hour (Qiyamah) will take place, the sinners
will despair. [12] And they will have no intercessors
from among their (so-called) 'partners of Allah', and
they themselves will reject their (such) 'partners'. [13]
And the day the Hour (Qiyamah) will take place, it will
be on that day that they will turn into groups. [14] So,
as for those who had believed and had done righteous
deeds, they will be in a garden, extremely delighted. [15]
As for those who had disbelieved and belied Our verses
and the meeting of the Hereafter, they will be brought
for punishment. [16] So, proclaim Allah's purity when
you see the evening and when you see the morning. [17]
And to Him be praise in the heavens and the earth, and
in the afternoon and when you enter the time of Zuhr
(soon after the decline of the sun towards West). [18] He
brings out the living from the dead and brings out the
dead from the living, and gives life to the land after it is
dead. And in similar way you will be brought out. [19]
Commentary
.(30:15 - They will be in a garden, extremely delighted) فَهُمُ فِىُ رَوْضَةٍ يُحْبَرُونَ

727
Surah Ar-Rum : 30 : 11 - 19
Yuhbarun (5"""4) is derived from hubur, ("") which means happiness,
joy, or delight. This word encompasses all types of delight, which the
dwellers of paradise will draw from the bounties of Paradise. The Holy
Qur'an has not specified this, and has rather kept it generalized. At
another place it is said ◌ٍ32:17) فَلاَ تَعْلَمُ نَفْسٌ مَّ أُخْفِىَ لَهُمْ مِنْ قُرَّةٍ أَعْيُن) that is, 'no one
knows in this world what delight and joy is in store for them (the people of
Paradise) in Paradise'. While explaining this verse some commentators
have mentioned various delightful things, which all fall under the
category of joy and delight.
فَسُبْحِنَ اللهِ حَيْنَ تُمُسُوْنَ وَحِيْنَ تُصُبِحُونَ ﴿١٧) وَلَهُ الْحَمُدُ فِى السَّمُوْتِ
وَالْأَرْضِ وَعَشِيًّا وَّحِيْنَ تُظُهِرُونَ ﴿١٨)
So, proclaim Allah's purity when you see the evening and when
you see the morning. And to Him be praise in the heavens and
the earth, and in the afternoon and when you enter the time of
Zuhr (soon after the decline of the sun towards West). (30:17-18)
The word 'subhan' (5%) is an infinitive which means 'to declare the
purity of someone from defects'. The phrase 'subhanallah' (J (22) is
meant to proclaim Allah's purity from all defects. To recite this phrase
with this intention is called 'tasbih'. But in general usage, the word
'tasbih' often includes all forms of worship and remembrance of Allah, like
salah, dhikr, etc. In the present verse, a verb is understood before the
infinitive 'subhan' which is meant to direct the addressees to make
'tasbih' which, in its general sense, includes all forms of remembrance of
Allah, and salah in particular, as explained above. In the light of this
explanation, the present verse, in its beginning, enjoins upon its followers
that they should remember Allah in the morning and evening, and at the
end of the verse, it is instructed that they should remember Him at the
other two times , ◌َعَشِيًّا، حِيْنَ تُظُهِرُون .One of these times is 'ashiyy' (ّعَشِى) which
is the name of the last part of the day, and here it refers to the time of
'Aşr; and the other time is when the sun starts declining towards West,
that is Zuhr.
In the sequence of the present verse, evening is mentioned before
morning, and the end of the day ('Asr) is mentioned before Zuhr. One
reason of precedence of evening over morning is that in Islamic calendar
evening precedes the morning, and the date changes at the sunset
(Maghrib). For precedence of 'Asr over zuhr one reason could be that at

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Surah Ar-Rum : 30 : 11 - 19
the time of 'Asr, which is also called the middle (wusta) prayer, people are
generally busy in their work, and hence, it is rather difficult to offer
prayer at that time. This is why there is greater emphasis in the Qur'an
for offering 'Asr prayers حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلوةِ الْوُسُطى (Take due care of all
the prayers, and the middle prayer, - 2:238)
In the wordings of this verse the prayer (salah) is not specified as
such. Hence, all types of worships, whether by actions or by word of
mouth, are included in the meaning of the verse. Since prayer is supreme
in all worships, it is included here on priority. It is for this reason that the
scholars have stated that this verse has clearly described and defined the
timings of the five prayers. Someone asked
Sayyidna Ibn 'Abbas
whether the Qur'an has specifically mentioned about the five prayers?
He answered in the affirmative, and quoted this verse as a proof. Then
explaining his point, he said that the words," when you see the evening"
حِيْنَ) "are for maghrib prayer, "when you see the morning (حَيْنَ تُمُسُوُن)
ogai) for fajr prayer, "in the afternoon" (2) for 'Asr prayer, "and
when you enter the time of zuhr" (offel) ,) for zuhr prayer. In this
way, this verse has described the four prayers very clearly. As for the
"Isha' prayer, it is enjoined explicitly in the verse ◌ِمِنْ بَعْدٍ صَلوةِ الْعِشَآء (After
the prayer of 'Isha' - 24:58). Sayyidna Hasan Al-Başri Js Jll ._ , has
opined that the words, "when you see the evening" include both maghrib
and 'Isha' prayers.
Special Note
This verse is the dhikr of Sayyidna Ibrahim &Cel, which earned him
the title of وَإِبْرُهِيُمَ الَّذِىُ وَفَّى (And Ibrahim who fulfilled his covenant - 53:37).
Sayyidna Ibrahim Cel used to recite these words in the morning and
evening.
It is reported from Sayyidna Mu'adh Ibn 'Anas 4ep
with authentic
proofs that the reason behind awarding the title of 'fulfilling his covenant'
to Sayyidna Ibrahim &gel was his recitation of this prayer.
Abu Dawud, Țabarani and Ibn- us- Sunni have reported on the
authority of Sayyidna Ibn 'Abbas 40 that the Holy Prophet
said about
these two verses:
فَسُبْحَانَ اللّهِ حِيْنَ تُمْسُوْنَ وَحِيْنَ تُصْبِحُونَ وَلَهُ الْحَمُدُ فِى السَّمُوْتِ وَالْأَرْضِ

729
Surah Ar-Rum : 30 : 20- 27
وَعَشِيًّا وَّحِيْنَ تُظْهِرُوْنَ يُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْي
الْأَرْضَ بَعْدَمَوْتِهَا وَكَذلِكَ تُخْرَجُوُنَ.
So, proclaim Allah's purity when you see the evening and when
you see the morning. And to Him be praise in the heavens and
the earth, and in the afternoon and when you enter the time of
Zuhur (soon after the decline of the sun towards West). He
brings out the living from the dead and brings out the dead
from the living, and gives life to the land after it is dead. And
in similar way you will be brought out. (30:17-19)
That whoever will recite them in the morning, all shortcomings in his acts
during the day will be repaired; and whoever will recite these verses in
the evening all shortcomings in his actions during the night will be
repaired. (Rūņ).
Verses 20 - 27
وَمِنُ أَيْثِةٍ أَنْ خَلَقَكُمُ مِّنْ تُرَابٍ ثُمَّ إِذَا أَنْتُمُ بَشَرَّ تَنْتَشِرُونَ ﴿٢﴾
وَمِنْ أَيْتِةٍ أَنْ خَلَقَ لَكُمْ مِّنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوّا إِلَيْهَا وَجَعَلَ
بَيْنَكُمُ مَّوَدَّةٌ وَّرَحُمَةٌ إِنَّ فِىُ ذِلِكَ لَائِتٍ لِّقَوْمٍ يَتَفَكِّرُونَ ﴿٢١﴾
وَمِنْ أَيْتِهٍ خَلْقُ السَّمُوتِ وَالْأَرْضِ وَاخْتِلاَفُ اَلْسِنَتِكُمُ وَالْوَانِكُمُ ـ
إِنَّ فِىُ ذلِكَ لَأَيْتٍ لِّلْغِلِمِيْنَ ﴿٢٢﴾ وَمِنْ أَيْتِهِ مَنَامُكُمْ بِلَّيْلِ وَالنَّهَارِ
وَايْتِغَاؤُكُمْ مِّنْ فَضْلِهِ * إِنَّ فِىُ ذِلِكَ لَأَيْتٍ لِّقَوْمٍ يَّسُمَعُونَ ﴿٢٣﴾
وَمِنْ أَيْتِهِ يُرِيُّكُمُ الْبَرْقَ خَوْفًا وَ طَمَعًا وَّيُنَزِّلُ مِنَ السَّمَآءِ مَآءٍ فَيُحُى
بِهِ الْأَرْضَ بَعْدَ مَوْتِهَاء إِنَّ فِىْ ذلِكَ لَأَيْتٍ لِّقَوْمٍ يَّعُقِلُونَ ﴿٢٤﴾ وَمِنْ
أَيْتَِّ أَنْ تَقُوْمَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ * ثُمَّ إِذَا دَعَاكُمْ دَعُوَةٌ ◌ٌ مِّنُ
الْأَرْضِ لٌ إِذَا انْتُمُ تَخْرُجُونَ ﴿٢٥﴾ وَلَهُ مَنْ فِى السَّمْوَتِ وَالْأَرْضُِ
كُلٌّ لَّهُ، قُتِتُوْنَ ﴿٢٦﴾ وَهُوَ الَّذِىْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهُ وَهُوَ آَهُوَنُ
عَلَيْهِ* وَلَهُ الْمَثَلُ الْأَعْلِى فِى السَّمْوَاتِ وَالْأَرْضِ، وَهُوَ الْعَزِيُزُ

730
Surah Ar-Rum : 30 : 20 - 27
الْحَكِيُمُ ﴿٢٧﴾
And it is among His signs that He has created you from
dust, then soon you are human beings scattered around.
[20] And it is among His signs that He has created for
you wives from among yourselves, so that you may find
tranquility in them, and He has created love and
kindness between you. Surely in this there are signs
for a people who reflect. [21]
And among His signs is the creation of the heavens and
the earth and the difference of your tongues and
colours. Surely in this there are signs for the persons
of knowledge. [22] And among His signs is your sleep by
night and day, and your search for His grace. Surely in
this there are signs for a people who listen. [23]
And it is among His signs that He shows you the
lightening which causes fear and hope, and that He
sends down water from the sky, then He revives the
earth with it after its death. Surely in this there are
signs for a people who understand. [24] And it is among
His signs that the sky and the earth stand firm with His
command. Then, when He will call you from the earth,
by a single call, you will be coming out all at once. [25]
And to Him belong all those in the heavens and the
earth. All (of them) are obedient to Him. [26] And He is
the One who originates the creation, then He will create
it again; and it is easier for Him. And for Him is the
highest attribute in the heavens and the earth, and He
is the Mighty, the Wise. [27]
Commentary
After narrating the incident of the war between Rum and Persia in
the beginning of Surah Ar-Rum, it was declared that the cause of the
misguidance of the infidels and their heedlessness towards the truth was
their excessive love for material life and paying no heed to the Hereafter.
After that, any possible misgiving regarding resurrection on the Dooms
Day and about the rewards and punishment after reckoning was clarified
from different angles. Then it was suggested that one should, at the first
place, look and ponder within his Self, and then should look around and
note what had happened to the people who had lived before, and what