النص المفهرس

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was their end. After that Allah's exclusive Omnipotence was described, in
which no one is His partner. The obvious conclusion of all these facts and
reasoning is that no one else but Allah is entitled to being worshipped,
and what He has conveyed through His prophets about the Dooms Day,
resurrection, reckoning, Paradise and Hell:in the Hereafter should be
believed in its totality. In the above verses six manifestations of His
Omnipotence together with all-encompassing wisdom are described which
are the signs of His incomparable power and wisdom. These realities are
termed in these verses as "signs" which in the present context mean "signs
of the divine omnipotence"
First sign of divine omnipotence
Man, the most distinguished among all creatures who is the ruler of
the universe, is created from earth, which is the most inferior element
among all the constituting elements of nature. Among the four
well-known elements, that is water, fire, air and earth, the last named
does not have the slightest sense, sensation or movement. All other
elements have at least some movement, but the earth is devoid of that as
well. However, this element is selected by Allah Ta'ala for the creation of
humans. Iblis (Satan) was misled by his arrogance as he regarded himself
superior to man, since he is made of fire. What he failed to understand
was that greatness and superiority is awarded by Allah Ta'ala. He is free
to award it to any one He chooses.
Creation of man from earth is obvious with reference to 'Adam &gel,
who is the father of all mankind. Since he was created from clay, the
entire mankind, being his progeny, is created indirectly from clay. Every
man's creation from earth may also be explained by saying that every
man or woman is created from human sperm which is constituted by
different ingredients. The origin of most of these ingredients is nothing
but earth.
Second sign of the divine omnipotence
Allah Ta'ala has created women in the same genus as that of man and
they are made their wives as life long partners. Men and women are
created from the same matter, yet there is a world of difference in their
built, appearance, looks, character, habits, morals, disposition etc. If one
seeks to recognize God, even this creation provides an excellent example
of His supreme power. The wisdom behind the creation of this particular

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sex is said to be Que (So that you may find tranquility in them - 21).
If one ponders, it becomes evident that all the requirements of men from
women end up in drawing peace of mind, tranquility and comfort. The
Holy Qur'an has put all that in one word.
The verse has thus indicated that the total outcome of married life is
peace of mind and comfort; the couple that enjoys it is successful in the
object of its creation, while the family that is deprived of peace of mind
and tranquility is unsuccessful in its married life. This is also true that the
very foundation of a successful married life rests on a lawful marriage. If
one probes into the societies that developed illicit ways of living together
without the bond of marriage, he will certainly discover that the life of
such people is devoid of peace and tranquility. Living like animals to
fulfill lust may provide temporary pleasure, but not the lasting peace of
mind and comfort one draws from a proper married life.
The object of married life is tranquility for which mutual love
and affection is the key
The present verse has declared that the object of married life of man
and woman is peace of mind. This could be achieved only when there is a
mutual recognition of each other's rights and a sincere effort to fulfill
them. Otherwise the demand for meeting one's own rights only will lead
to domestic brawls and shattering of peace. One course for the fulfillment
of these rights could have been to lay stress only on legislation and
imposing laws, as has been done in the case of other rights of the people,
where it is prohibited to usurp the rights of others and after due warnings
the punishments have been prescribed, and it is advised to show
sympathy and sacrifice toward others. However, it is a common
experience that people cannot be corrected only by giving them a set of
laws, unless they are accompanied by nurturing taqwa and Allah's fear in
the hearts. That is why the Holy Qur'an, whenever it gives any
injunctions regarding the social life of man, comes with the directions of
.Fear Allah) as a complement to those injunctions) إِنَّقُوا اللّه، وَاخْشَوُا
Mutual relations between man and woman are of such a delicate and
sensitive nature that neither a law can ensure the fulfillment of their
respective rights completely, nor can any court do full justice to it. It is for
this reason that the Holy Prophet
has selected those verses of the
Qur'an for the khutbah (sermon ) of nikah in which stress is laid on piety,

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fear of Allah and the Hereafter. Only these qualities in the spouses could
stand as a guarantor for the fulfillment of mutual rights.
In addition to this, Allah Ta'ala has not made the conjugal rignts
merely a matter of rules and regulations, but also a natural and
emotional requirement of every man and woman. It is on the same
pattern as the mutual rights of parents and children are safeguarded by
the natural love they have for each other. Allah Ta'ala has filled the
hearts of parents with such a natural love that they are compelled to
protect their children more than their ownselves. Similarly, a degree of
natural love is put in the hearts of children for their parents. The same
وَجَعَلَ بَيْنَكُمُ مَّوَدَّةً وَّرَحْمَةً thing is done in the case of spouses, for which it is said
(And He has created love and kindness between you - 30:21), that is, Allah
Ta'ala has not restricted the relationship between spouses to a legal and
religious relationship, but has filled their hearts with love and
compassion. The literal meaning of wudd and mawaddah is 'liking',
which results in love and affection. Here Allah Ta'ala has used two words
- one is mawddah ( love or friendship ) and the other rahmah (kindness).
It is possible that mawaddah ( love ) refers to the young age when
spouses are attracted towards each other with love and affection, while
rahmah refers to the old age when passions subside and compassion for
each other takes over. (Qurțubi)
After that it is said ◌َإِنَّ فِىُ ذُلِكَ لَأَيْتٍ لِّقَوْمٍ يَتَفَكَّرُون (Surely in this there are
signs for a people who reflect - 30:21). Although this verse has mentioned
only one sign, but at the end of the verse, the word 'signs' in plural is
used. The reason for this is that conjugal relationship, which is being
discussed here, has many aspects, religious and mundane benefits. If all
these benefits are taken into consideration, it appears that this
relationship contains a number of signs of the divine omnipotence.
Third sign of divine omnipotence
The people living on earth are divided into many races, having
different physical features and colours. Some are white, while others are
black, brown, and yellow. Rather many have multitude of in-between
shades of colours, because of inter-marriages among those having
different colours. They speak different languages with many different
dialects. The creation of the sky and earth is no doubt a great Divine
masterpiece, but the difference of 'tongues' between human beings is also

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an equally astonishing Divine marvel. The difference of 'tongues'
mentioned in this verse includes the difference of languages. There are
hundreds of languages spoken in different parts of the world. Some of
them are so much at variance from each other that there seems to be
absolutely no link between them. Then, it also includes the difference of
accents, pronunciations and the qualities of voices. Allah's omnipotence
has created the voice of each individual distinguishable from that of the
others. The voices of men are clearly distinct from those of women, and
the voices of children, from those of aged people, and so on, although the
apparatus of speech, i.e. the tongue, the lips, the throat etc. are the same
. تبارك الله أحسن الخالقين .in all human beings
The same way there are differences of colour and hue. It is seen that
babies of different colour and hue take birth from the same parents under
the same circumstances. All this is the marvel of Allah's creation. The
wisdom behind the difference of colours requires a lengthy description
which is beyond our scope, but many of these wisdoms can be easily
understood by a little reflection.
While referring to this sign of the divine omnipotence, this verse has
mentioned creation of many things, such as sky, earth, the difference of
languages and dialects, difference of colour in humans, which are all
signs of Divine wisdom and can be recognized and understood with little
إِنَّ فِىُ ذُلِكَ لَائِتٍ لِّلْعِلِمِينَ :attention. Hence, it is added at the end of the verse
(Surely in this there are signs for the persons of knowledge - 30:22).
Fourth sign of divine omnipotence
Human sleep and economic activities both in daytime and at night
have been mentioned in verse 32 as the fourth sign of Allah's
omnipotence. Unlike some other verses, both night and day have been
mentioned in this verse as times of sleep; similarly, economic activities are
mentioned as activities performed both in daytime and at night. In other
verses, sleep is described as something done at night, and earning of
sustenance as an act of daytime. The reason is that the major purpose of
night is to sleep, and some economic activities are also performed as a
secondary function. The case of daytime is the opposite, where the major
objective is to work, while a little time may be spent in having rest and
sleeping. Therefore, both descriptions are correct. Some commentators
have tried to interpret this verse in a way that sleep becomes restricted to

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Surah Ar-Rum : 30 : 20 - 27
night and earning of sustenance to daytime, as mentioned in other verses.
However, in the light of explanation given above, such a labored
interpretation is not called for.
Sleep and economic activity is not against asceticism
and trust in Allah
It is evident from this verse that sleeping at night and working at
daytime is made a natural habit for the humans. It is not something that
one has to cultivate, but is a natural gift bestowed by Allah Ta'ala to all
His creatures. The point can be proven by the fact that one cannot sleep
at times despite making all possible arrangements for the comfort.
Sometimes even the sleeping pills become ineffective. But on the other
hand, when Allah wills, people go to sleep even on hard floors amidst
severe hot and oppressive conditions.
The same principle applies to earning of sustenance. It is a common
knowledge that two persons having equal opportunities, knowledge and
intellect, and putting in equal efforts and skill for earning their livelihood,
do not necessarily succeed equally. One earns more than the other,
because it is decreed as such by Allah's wisdom. Therefore, one should try
to earn the living through all the means available to him, but should not
ignore the reality that the outcome of his endeavours depends on the will
of Allah, as He is the real provider.
إِنَّ فِىُ ذلِكَ لَأَيْتٍ لِقَوْم At the end of this sign of divine omnipotence it is said
SW (Surely in this there are signs for a people who listen - 30:23)
Perhaps dependence on listening is placed here because it is commonly
seen that the sleep takes over once one lays down in comfort. Similarly,
one earns his living by putting in effort and labour in trade, services etc.
But the hand of nature in their attainment is not seen by the ordinary
eye. This fact is described and explained by the prophets of Allah. Hence
it is said that these signs are beneficial for those who listen with care, and
once the reality is understood, they accept it without obstinacy.
Fifth sign of divine omnipotence
Allah Ta'ala shows the flash of lightning to people in which there is
risk of its striking, thus destruction. At the same time, there is a hope for
rain following the lightning. The rain does follow with His will and gives
rise to numerous types of vegetation. At the end of the verse, it is said 3!

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Surah Ar-Rum : 30 : 28 - 40
Surely in this there are signs for a people who) فِىْ ذلِكَ لَأَيْتٍ لِقَوْمٍ يَّعْقِلُونَ
understand - 30:24), because the mysteries of lightning and rain, and the
resultant growth of vegetation can be understood by those with intellect.
Sixth sign of divine omnipotence
Existence of the sky and earth is by the command of Allah. When He
will command the break up of this system, this strong arrangement,
which is working since thousands of years perfectly without a slight
depreciation, will end up in no time. Then by the command of Allah all
the dead will assemble in the plain for reckoning.
The sixth sign of divine omnipotence is in fact the sum and substance
of the previous five signs, and they were in fact revealed to explain and
elaborate this verse. The subject of this verse continues in the next few
verses.
مَثَل For Him is the highest attribute - 30:27) The word) لَهُ الْمَثَلُ الْأَعُلى.
mathal is used for any such thing which has resemblance and similarity
with something else, but its being exactly like that is not necessary.
Therefore, the Qur'an has used the word 'mathal' for Allah Ta'ala at
several places, as in this very verse, and in another but Allah Ta'ala's
Being is completely beyond resemblance. (That is why the word 'mathal'
has been translated above as 'attribute', which is also a possible lexical
meaning of the word.)
Verses 28 - 40
ضَرَبَ لَكُمُ مَّثَلاً مِّنْ آَنْفُسِكُمْ+ هَلْ لَّكُمُ مِّنُ مَّا مَلَكْتُ أَيْمَانُكُمْ
مِّنْ شُرَكَآءَ فِىُ مَارَزَقْنَكُمُ فَانْتُمْ فِيْهِ سَوَاءٌ تَخَافُوْنَهُمْ كَخِيْفَتِكُمْ
انْفُسَكُمْ كَذلِكَ نُفَصِّلُ الْأَيْتِ لِقَوْمٍ يَّعْقِلُونَ ﴿٢﴾ بَلِ اتَّبَعَ الَّذِينَ
ظَلَمُوْآ أَهُوَآءَ هُمْ بِغَيْرِ عِلْمٍ، فَمَنْ يَّهُدِىُ مَنْ أَضَلَّ اللّهُ ، وَمَا لَهُمْ
مِنْ تُصِرِيْنَ ﴿٢٩﴾ فَقِمُ وَجُهَكَ لِلدِّيْنَ حَنِيْفًا فِطْرَتَ اللهِ الَّتِىُ
فَطَرَ النَّاسَ عَلَيْهَا * لاَتَبْدِيْلَ لِخَلْقِ اللهِ ءُ ذلِكَ الدِّيْنُ الْقَيِّمُ وٌ وَلكِنَّ
أَكْثَرَ النَّاسِ لاَيَعْلَمُونَ ﴿٢﴾ مُنِيْبِينَ إِلَيْهِ وَاتَّقُوْهُ وَأَقِيمُوا الصَّلوَةَ

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Surah Ar-Rum : 30 : 28 - 40
وَلاَتَكُونُوا مِنَ الْمُشْرِكِيْنَ ﴿٢﴾ مِنَ الَّذِيْنَ فَرَّقُوا دِيْنَهُمْ وَكَانُوا
شِيَعًا + كُلُّ حِزُبٍ، بِمَا لَدَيْهِمْ فَرِحُونَ ﴿٣٢﴾ وَإِذَا مَسَّ النَّاسَ
ضُرِّدَعَوْ رَبَّهُمُ مُّنِيْنَ إِلَيْهِ ثُمَّ إِذًّا أَذَاقَهُمُ مِّنْهُ رَحْمَةً إِذَا فَرِيْقٌ مِنْهُمْ
بِرَبِّهِمْ يُشْرِكُونَ ﴿٢﴾ لِيَكُفُرُوْا بِمَآ أَيْئُهُمُ * فَتَمَتَّعُوا رَ فَسَوُفَ
تَعْلَّمُونَ ﴿٣٤﴾ آَمْ آَنْزَلْنَا عَلَيْهِمُ سُلُظنًا فَهُوَ يَتَكُلَّمُ بِمَا كَانُوْا بِهِ
يُشْرِكُوْنَ ﴿٣٥﴾ وَإِذًّا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا ، وَإِنْ تُصِبْهُمْ
سَيِّئَةٌ ، بِمَا قَدَّمَتْ أَيْدِيْهِمْ إِذَاهُمْ يَقْنَطُوْنَ ﴿٣٦) أَوَلَمْ يَرَوْا أَنَّ اللّهَ
يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَآءُ وَيَقْدِرُ* إِنَّ فِىْ ذلِكَ لَأَيْتٍ لِّقَوْمٍ يُؤْمِنُوْنَ
﴿٣٧ ﴾ فَأْتِ ذَا الْقُرُنِى حَقَّهُ وَالْمِسُكِيْنَ وَابْنَ السَّبِيْلِ * ذلِكَ خَيْرٌ
لِلَّذِيْنَ يُرِيْدُوْنَ وَجْهَ اللهِ، وَأُولَئِكَ هُمُ الْمُفْلِحُونَ ﴿٣٨﴾ وَمَآ أَتَيْتُمُ
مِّنُ رِّبًّا لِيَرْبُوَا فِىُ أَمْوَالِ النَّاسِ فَلاَيَرْبُوْا عِنْدَ اللّهِ، وَمَآ أَتَيْتُمْ مِّنْ
زَكوةٍ تُرِيُّدُوْنَ وَجْهَ اللهِ فَأُولَئِكَ هُمُ الْمُضْعِفُوْنَ ﴿٣٩) اللهُ الَّذِىُ
خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيْتُكُمُ ثُمَّ يُحْيِيْكُمُ +ُ هَلْ مِنْ شُرَكَآئِكُمْ
ع
$2 .
مَّنْ يَّفْعَلُ مِنْ ذلِكُمْ مِّنْ شَىْءٍ + سُبُحْنَهْ وَتَعلى عَمَّا يُشْرِكُوْنَ
He (Allah) gives you an example from your own selves:
Do you have, from among your slaves, any partners in
the wealth We have given to you, so as they and you are
equal in it, (and) so as you fear them like you fear each
other? This is how We explain the signs for a people
who understand. [28] But the wrongdoers have followed
their desires without knowledge. So who can guide the
one whom Allah leaves astray? And for them there are
no helpers. [29] So, set your face to the Faith steadily,
this (faith) being the nature designed by Allah on which
He has created the mankind. There is no change in
Allah's creation. That is the straight faith, but most of
the people do not know. [30] (Set your face to the Faith)
turning totally towards Him, and fear Him, and

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establish Salah, and do not be among those who
associate partners with Allah [31] - among those who
split up their religion and became sects. Each group is
happy with what it has before it. [32]
And when the people are visited by some affliction, they
invoke their Lord, turning totally towards Him. Then
once He gives them a taste of His mercy, a group of
them starts at once ascribing partners to their Lord,
[33] that they become ungrateful for what We gave to
them. So enjoy; then you will soon come to know. [34]
Or have We sent to them any authority that speaks to
them about their associating partners with Him? [35]
And when We give people a taste of mercy, they are
happy with it, and if they are touched by an evil
because of what their hands sent ahead, they are at
once in despair. [36] Did they not see that Allah extends
provision to whom he wills, and straitens (it for whom
He wills)? Surely in this there are signs for a people
who believe. [37]
So give to the kinsman his right, and to the needy and
the wayfarer. That is better for those who seek Allah's
pleasure. And those are the successful ones. [38] And
whatever Riba (increased amount) you give, so that it
may increase in the wealth of the people, it does not
increase with Allah; and whatever Zakah you give,
seeking with it Allah's pleasure, then such people are
the ones who have multiples. [39]
Allah is the One who created you, then provided
sustenance for you, then He will make you die, then He
will make you alive. Is there any one from your
(so-called) partners of God who does anything of that?
Pure is He and far higher than what they associate
(with Him). [40]
Commentary
The subject of Oneness of Allah has been dealt with in these verses by
giving various proofs in different styles which are appealing to all types of
people. At first, the point is explained by an example that although your
servants and slaves are identical with you in looks, appearance, their
make up of limbs and other physical features, yet you do not permit them

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Surah Ar-Rum : 30 : 28 - 40
to share equally in your power and authority. You are not willing to part
with the slightest part of your wealth and power in favour of your
subjects, let alone sharing your power and possessions equally. They can
neither spend wealth nor time the way they like, as you do. Just as you
are scared of your insignificant partners while spending without checking
with them, you do not allow even this position to your servants. So pause
for a minute and ponder that human beings, angels, and all other things
in the universe are created by Allah Ta'ala and they are all His creations
and slaves, then how could you take them as His equals or partners?
In the second verse a warning is sounded that although this
argument is simple and straightforward, yet there are people who under
the influence of their selfish motives do not accept and concede to
anything of wisdom and knowledge.
In the third verse the Holy Prophet
is addressed and through him
the entire humanity is commanded to take note that when the
irrationality and the unjust nature of shirk (associating partners with
Allah) is established, you should leave aside all trends of shirk and turn
to Islam with full devotion. فَقِمْ وَجُهَكَ لِلدِّيْنِ حَنِيفًا (So, set your face to the
Faith steadily - 30:30).
After that, it is elaborated in the following verse as to how Islam
فِطْرَتَ اللهِ الَّتِىُ فَطَرَ النَّاسَ عَلَيْهَا لَا :conforms to nature and meets its requirements
this (faith) being the nature designed by Allah) تَبْدِيْلَ لِخَلْقِ اللهِ ذلِكَ الدِّيْنُ الْقَيِّمُ
on which He has created the mankind. There is no change in Allah's
creation. That is the straight Faith - 30:30).
This sentence 30:30) فِطْرَةَ اللَّهِ الَّتِىُ فَطَرَ النَّاسَ عَلَيُهَا) is the elucidation of the
preceding sentence فَقِمْ وَجُهَكَ لِلدِّيْنِ حَنِيفًا (So, set your face to the Faith
steadily - 30:30), and it also mentions a special trait of this Faith, for
which it was commanded to be followed in the first sentence, that is, Islam
is the religion of nature. Although the commentators have assigned
different grammatical constructions to this sentence, yet all of them agree
that "the nature designed by Allah" refers to the "straight Faith" that is
ordered to be followed in the first sentence. "The nature designed by
Allah" is explained in the next phrase that it is the natural design on
which Allah has created all people.

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Surah Ar-Rum : 30 : 28 - 40
What is meant by nature?
Commentators have given several interpretations to the word fitrah,
(nature) used in the verse, out of which two are more common:
The first interpretation is that the word 'nature' is used here for Islam.
Hence the meaning is that Allah Ta'ala has made all human beings
Muslim by their nature and instinct. In other words, all humans are born
Muslims but it is the surroundings and the environment they live in make
them astray from the righteous path. Generally it happens that the
parents teach the child things and beliefs, which are contrary to Islam,
and therefore he is misled into wrong beliefs. According to Qurtubi
majority of the elders agree with this interpretation, and it is also recorded
in a hadith of Şahihain.
The second interpretation is that 'nature' means here 'capability' or
'capacity'. If this meaning of the word 'nature' is adopted, the meaning of
the phrase would be that Allah Ta'ala has bestowed the capability to
every human being to discern his Creator and believe in Him. This
capability automatically leads to submission to Islam, provided one makes
use of this Divine grace.
There are, however, some difficulties in adopting the first
interpretation. Firstly, it is said in this very verse towards the end je ý
in GiáJ (There is no change in Allah's creation - 30). Here 'Allah's creation'
means the same as 'the nature designed by Allah', which is mentioned
earlier in the verse. Hence the meaning of this sentence would be that no
one could change the nature designed by Allah, while a hadith of
Sahihain itself says that the parents of a child make him Jew or
Christian. If the meaning of nature is adopted as Islam, then how could
the hadith be correct in saying that the child changes later as a Jew or
Christian when it is said in this very verse that the change is not possible.
Moreover, this change is a common experience in that there are more
disbelievers in the world than Muslims. If Islam is taken as the meaning
of nature, in which any change is not possible, then how is it that there
are so many disbelievers who have changed their natural instinct after
their birth?
Secondly, it is stated in an authentic hadith about the boy who was
killed by Sayyidnna Khadir
that infidelity was embedded in his

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Surah Ar-Rum : 30 : 28 - 40
nature. It was for this reason that Sayyidna Khadir &Ce killed him. In
that case this hadith is also in contradiction to the statement that all
children are born on Islam.
Thirdly, if it is accepted that Islam is something embedded in human
nature, and they have no control to change it, then it would not be a
voluntary act. In that case there is no room for rewards in the Hereafter,
because rewards will be awarded on voluntary good deeds.
Fourthly, the religious jurists have deduced from authentic ahadith
that a child, before attaining puberty, is treated in this world according
to the faith of his parents. If the parents are infidel, the child will also be
taken as an infidel. If he dies, a minor he will not be buried according to
Islamicrites.
Imam Torapushti has listed all these doubts in his commentary on
Masabih, and has preferred the second interpretation of the word 'fitrah'
(nature) because of these difficulties. Also, it is appropriate to say that
natural capability cannot be changed. The one who is misled by parents
into infidelity does not lose his instinct to discern and comprehend Islam.
In the case of the boy killed by Sayyidna Khadir a
also, it is not true
that he had lost the capability to discern the Truth because of his birth as
infidel. Since a man makes use of this divine gift, i.e the natural
capability, with his free will, the reason for his earning its reward is quite
evident. By adopting the second interpretation, the statement of the
hadith of Sahihain also becomes clear, that although the child is born
with the natural instinct to discern the Truth, which should lead him to
accept Islam, yet his surroundings and parents make him a Jew or a
Christian. As for the traditions of some elders (salf) who have explained
the word 'fitrah' (nature) by the word 'Islam', it seems that they have not
used the word of 'Islam' in the meaning of the capability to comprehend
and accept Islam. Muhaddith Dehlavi y JUl us, has explained the view
(لمعات شرح مشكوة) .of the majority of the Ummah in the same manner
Hadrat Shah Waliullah Dehlavi رحمه الله تعالى has also endorsed the
same view in his book (wul Ul a>>). The essence of his discussion is that
Allah Ta'ala has created innumerable things of various temperaments
and disposition, and has placed an inherent quality in the nature of each
one of them which helps him fulfill the object of his creation. The verse

742
Surah Ar-Rum : 30 : 28 - 40
- He who gave everything its shape, then guidance) أَعْطَى كُلِّ شَىْءٍ خَلْقَهُ، ثُمَّ هَدى
20:50) also describes the same reality that the Creator has instructed every
creature how it should fulfill the purpose of its creation. Those
instructions are embodied in the capability of performing required acts by
various things. The instinct given to honeybee is to distinguish plants and
flowers and make selection for drawing juice from them into its belly for
storage in the beehive. The same way the humans are graced with a
natural instinct and capability to recognize their Creator and submit to
Him. This is what Islam is all about.
The above discussion has also clarified the meaning of the sentence ý
There is no change in Allah's creation - 30:30) meaning no one) تَبْدِيُلَ لِخَلْقِ اللهِ
can bring about any change in the instinct and capability bestowed by
Allah Ta'ala, which helps recognize the Truth. The wrong environment
can make one an infidel, but cannot eliminate his inherent capability to
recognize the Truth.
This explanation also makes the meaning of the verse clear, which
says وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلاَّ لِيَعْبُدُوُن (I have not created Jinn and mankind
except to worship Me - 51:56). It means that Allah has created in their
nature the inclination towards and capability to perform His worship. If
they make use of this capability, they will never go wrong and astray.
It is obligatory to avoid the company of wrongdoers
and evil society
Although in this verse the sentence ◌ِلَا تَبْدِيُلَ لِخَلُقِ اللَّه (There is no change
in Allah's creation - 30:30) is in the form of information, which means that
no one can change the nature designed by Allah, but it also contains a
latent prohibition in the sense that this nature should not be tampered
with. Therefore, it is inferred from this verse that one should avoid the
situations that render the capability of accepting the truth ineffective or
weak. Such-situations generally emerge in an evil environment and bad
company, or by reading books written by those having wrong beliefs,
especially when the reader does not have extensive knowledge and
information about Islam.
And establish Salah, and do not be) وَأَقِيمُوا الصَّلوَةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِيْنَ
among those who associate partners with Allah - 30:30). In the previous
verse it was mentioned that the human nature is designed in a manner

743
Surah Ar-Rum : 30 : 28 - 40
that it has an inherent capability to accept the Truth. Now in this verse it
is emphasized that establishment of prayer is the first requisite for the
acceptance of Truth, because it is the manifestation of submission to
Truth and practical affirmation of Faith in Islam. After that, it is said ý,
that is, 'Do not join those indulging in shirk ,(30:31) تَكُونُوا مِنَ الْمُشْرِكِيْنَ
(associating others with Allah), because they did not avail of their natural
capability to accept the Truth. Their misdeeds are mentioned in the next
verse which says, مِنَ الَّذِيْنَ فَرَّقُوا دِيْنَهُمْ وَكَانُوا شِيعًا (Among those who split up
religion and became sects - 30:32) that is, these disbelievers are those who
have created a difference between Natural Faith and the true religion, or
they have alienated themselves from the Natural Faith, as a result of
which they are divided into different sects. W> : Shiya'an is the plural of
w's shi'ah. A group of people following a leader is called shi'ah. The fact
is that the Natural Faith was based on the Oneness of Allah, by following
which the entire human kind should have been one solid unit and one
party. But it so happened that people split out from this unity and started
following the personal views of their own leaders. Since the personal
views and opinions of different people may always vary from person to
person, different groups of people invented their own beliefs and religion.
As a consequence, people were divided into various groups and sects, and
the Satan made them believe that they were the only people on the right
path ◌ٌكُلَّ حِزُبٌ بِمَا لَدَيُهِمْ فَرِحُون (Each group is happy with what it has before it
- 30:32). That is, each group is happy and contended in its own beliefs and
declare others being wrong, although they all are astray and treading the
wrong path.
So give to the kinsman his right, and to) فَأْتِ ذَا الْقُرُبِى حَقَّهُ وَالْمِسُكِيْنَ وَابْنَ السَّبِيْلِ
the needy and the wayfarer - 30:38). In the preceding verse, it was stated
that provision of sustenance is the sole prerogative of Allah Ta'ala. He
makes it abundant for whom He likes and curtails the sustenance
whenever and whomever He so wills. It clearly gives the message that
whoever spends it in the way of Allah, He does not make his sustenance
dwindle. But if someone acts miserly and tries to accumulate what he has,
then his possession does not expand.
In the background of this divine rule, the Holy Prophet
, and
according to Hasan Al-Basri Ju Ul > , every person privileged with
abundance, is advised not to be close-fisted in spending the wealth Allah

744
Surah Ar-Rum : 30 : 28 - 40
has graced him with. Rather it should be spent on needy cheerfully. This
spending will not result in shrinking of the wealth. Some avenues of
spending have also been enumerated along with this advice. First,
kinsman; second, masakin (the needy); third travelers; that is, these
categories should be given from the wealth that Allah has granted you. At
the same time, it has been clarified that this is the right of these people
which has been obligated on your wealth. Therefore, while giving it to
them, no favour should be shown to them, because passing on someone's
share to him is an act of fairness and justice and not a favour.
'Kinsman' in this verse apparently means common relatives, whether
mahrams or otherwise, as explained by the majority of the commentators.
The words, 'his right' also refers to the rights of the kinsmen in general
terms, and encompasses obligatory rights, such as those of parents,
children and other close relations. It also includes voluntary acts of
beneficence and charity, which carry greater rewards when done for close
relations compared to when performed in favour of any other non-relative
common person; so much so that the Imam of Tafsir Mujahid (les atlas,
has said that the charity of that person is not acceptable in the sight of
Allah who neglects his own close relatives and gives it to someone else. It
should also be understood that the right of close relatives is not restricted
to financial support, but it includes looking after them, and providing any
physical service to them as well. If nothing else is within means, they may
at least be treated sympathetically and be consoled in their distress.
Sayyidna Hasan 46 has said that the one who enjoys abundance in
wealth should help his close relatives with money, and the one who does
not have it, should provide physical service and consolation verbally.
(Qurțubi).
After 'kinsman', the rights of indigent and then of the travelers follow.
For meeting these rights also the same principle applies, that is if one has
financial means, he should extend monetary help to them, otherwise
physical service and consolation may discharge the right.
[And whatever Riba [increased amount) وَمَآ أَتَيْتُمُ مِّنُ رِّبًا لِّيَرْبُوَا فِىّ آَمُوَالِ النَّاسِ
you give so that it may increase in the wealth of the people, - 30:39). This
verse is meant to correct an evil custom which is common in close relatives
and the families at large. When people extend a gift or a present to
relatives, especially at the time of marriages, they make a note of the

745
Surah Ar-Rum : 30 : 41 - 45
amount they have given, in the hope that they will get back an equal
amount in return when it is their turn, rather a little more. This custom is
known in Urdu as 'neota'. It is emphasized in this verse that the
instruction given in the preceding verse about the rights of relatives
should be implemented in a manner that neither it be shown as a favour,
nor should it be given in the hope of any return. Whoever gives out
money in the hope that it will bring back something more, then it is not
worthy of reward in the sight of Allah. Qur'an has referred to it as riba,
alluding that it is as bad as usury or interest."
Ruling
It is extremely contemptible for a person who extends a gift to
someone that he expects a return for it, which is forbidden in this verse.
But it is morally desirable for the one who receives a gift from someone,
that he tries to give a gift to the former on his own accord, whenever he
finds a suitable occasion. This was exactly the practice of the Holy
Prophet 5. He used to give present to the person who gave him one.
(Qurtubi on authority of Sayyidah 'A'ishah \ U (+). However, it should be
avoided to give him an impression that the gift is being given in return of
his own.
Verses 41 - 45
ظَهَرَ الْفَسَادُ فِى الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِى النَّاسِ لِيُذِيْقَهُمُ بَعُضَ
1. This explanation is based on the view of a number of exegetes of Qur'an. The word
used by the Holy Qur'an is riba, a term commonly understood as equivalent to usury
or interest, prohibition of which has been detailed in verses 275 to 281 of Surah
Al-Baqarah and verse 130 of Surah 'Al 'Imran. Since, according to a large number of
scholars, usury was prohibited in Madinah,while the present verse is Makkan, the
word riba used here cannot mean usury or interest. Therefore, the word is
interpreted here as a gift given to a relative in order to get back a gift of higher value
from him. But some other commentators have taken the word riba in the same
sense as in Surah Al-Baqarah,i.e.usury and interest. They argue that usury was
prohibited even in Makkah, but its implementation on a state level was carried out
in Madinah.The esteemed author has reconciled between these two views by saying
that the direct purpose of the verse is to correct the evil custom of giving gifts in the
hope of getting a higher return, as mentioned in some traditions, but the word 'riba'
is used to indicate that this practice is tantamount to the practice of usury where an
increased amount is charged from a debtor. ( Muhammad Taqi 'Usmani)

746
Surah Ar-Rum : 30 : 41 - 45
الَّذِىُ عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ ﴿٤١) قُلْ سِيْرُوْا فِى الْأَرْضِ فَانْظُرُوْا
كَيُفَ كَانَ عَاقِبَةُ الَّذِيْنَ مِنْ قَبْلُ ، كَانَ أَكْثَرُهُمْ مُشْرِكِينَ ﴿٤٢﴾
فَقِمْ وَجُهَكَ لِلدِّيْنِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَّأْتِىَ يَوْمٌّ لِأَمَرَدَّ لَهُ مِنَ اللهِ
يَوْمَئِذٍ يَّصَّدَّعُونَ (٤٣) مَنْ كَفَرَ فَعَلَيْهِ كُفْرُه" وَمَنُ عَمِلَ صَالِحًا
فَلِأَنْفُسِهِمُ يَمُهَدُونَ ﴿٤﴾ لِيَجْزِىَ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحتِ
مِنْ فَضْلِهِ * إِنَّهُ لَا يُحِبُّ الْكُفِرِيْنَ ﴿٤٥﴾
Plight has appeared on land and sea because of what
the hands of the people have earned, so that He (Allah)
makes them taste some of what they did, in order that
they may return (to the right way). [41] Say, "Go about
in the land and see how was the end of those who were
before. Most of them were Mushriks (i.e. those who
ascribe partners to Allah)". [42] Then set your face to
the straight Faith before the arrival of a day that will
never be repulsed by Allah. On that Day the people
will be split apart. [43] Whoever disbelieves, his
unbelief will be against him; and whoever acts
righteously, then such people are paving the path for
themselves, [44] so that Allah may reward those who
believed and did righteous deeds, out of His grace.
Surely He does not love the unbelievers. [45]
Commentary
Plight has appeared on land and) ظَهَرَ الْفَسَادُ فِى الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِى النَّاسِ
sea because of what the hands of the people have earned - 30:41). The
author of Ruh ul-Ma'ani has explained that the word 'fasad' (translated
in the text as 'plight') means all sorts of calamities, such as famine,
epidemic diseases, frequency of the incidents of fire, drowning, lack of
Allah's blessing in everything, and reduction in profits and incurring of
losses in lucrative businesses. It can also be deduced from this verse that
the cause of falling of calamities in the world is commission of sins and
other evil acts by the people. Shirk (association of partners with Allah)
and infidelity are the most severe of them all, and other sins follow after
them.

747
Surah Ar-Rum : 30 : 41 - 45
The same subject has appeared in another verse with a difference U,
that is, whatever troubles (42:30) أَصَابَكُمُ مِّنْ مُّصِيْبَةٍ فَبِمَا كَسَبَتُ اَيْدِيُكُمُ وَيَعْفُوا عَنُ کَثِيْرِ
you are inflicted with are due to your own wrong doings. The essence of
this statement is that whatever troubles and tribulations people face in
this world are brought about by their own sins, despite the fact that many
of these sins are pardoned, and many are punished but slightly, and yet
some others are left unpunished. There are only a few sins that are
punished by way of calamities. If all sins were punished with the
intensity they deserve, no one would have been left alive in the world.
But it is our good fortune that Allah Ta'ala forgives so many of our sins
and those which are not forgiven are dealt with very mildly, as stated at
the end of the verse لِيُذِيقَهُمُ بَعْضَ الَّذِىُ عَمِلُوا (So that He (Allah) makes them
taste same of what they did - 30:41) that is, He lets them taste a little of
their evil deeds. After that, it is pointed out that whatever trouble and
tribulation is sent down to them in this world, though as a result of their
misdeeds, is in fact blessing and grace from Him, if only one could ponder.
The purpose of these worldly troubles is to awaken them from their
slumber, so that they get rid of their evil acts. This would naturally result
in their favour and bring them blessings, as stated at the end of the verse
34J (In order that they may return (to the right way). - 30:41).
Big calamities fall upon the world because of the sins of people
It is in this backdrop that some scholars have declared that if a man
commits an evil deed, he harms the entire human kind, beasts, birds and
other animals, because whatever calamities fall upon earth due to his
sins, all others are also affected by it. Therefore, each one of the sufferers
of the calamities will lodge a claim against the sinner on Dooms Day.
Shaqiq Zahid has said that whoever acquires something unlawfully,
he does not harm only the person whom he has taken it from, but also the
entire human kind. (Ruh). It is because this opens up the door for others to
follow, and thus the whole humanity gets involved in the practice.
Secondly, this evil practice invites the calamities which in turn bring
about troubles for every one.
Answer to a doubt
It is recorded in authentic ahadith that the Holy Prophet
has said,
'this world is a prison for the believers and heaven for the infidels.' He
then elaborated that the infidels get the reward of their good deeds in this

748
Surah Ar-Rum : 30 : 41 - 45
world only in the form of wealth and health, whereas the reward of the
believers is saved up to be awarded in the Hereafter. Furthermore, the
believers in this world are like a branch of tree, which drifts from side to
side in the breeze and stands still when the breeze stops; and ultimately
they leave the world in this very condition. It is also stated that the
worldly tribulations afflict the prophets most and then to those who are
near to them, and then to those who are near to the near ones. Sen dai
The most severe trials are faced by the prophets, then) الْأَنْبِيَاءِ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ
by those closer to them, then by those closer to them.)
Apparently, all these authentic ahadith seem to be in conflict with the
statement given in this verse. Further, it is also a common experience that
generally the Muslim believers live a difficult life, whereas the infidels
and libertines live a comfortable and easy life. If the troubles and
difficulties were afflicted because of sins, as mentioned in the verse, the
situation would have been exactly opposite.
Answer to this quandary is that the verse under reference has
mentioned the sins as a cause for inviting troubles, but not the only cause
(Et cie) in the sense that whenever one is afflicted with troubles, it is
only due to his sins. As a rule, if the cause of some happening comes to
surface, its resultant effect normally follows. However, in certain cases the
normal effect is overtaken by some other cause, suppressing or altogether
eliminating the normal effect. For instance if someone says that
purgatives are used for moving the bowls, the statement is true as far as
the effect of purgatives is concerned. But sometimes they don't move the
bowls under the effect of some other drug or an unknown reason.
Similarly, it is also a common experience that at times antipyretics do not
bring down the fever and the sleeping pills do not put one to sleep.
Therefore, the upshot of the verse is that it is one of the traits of sins to
invite troubles and tribulations, but sometimes due to other conflicting
reasons, the troubles do not come about. On the other hand, the opposite
of this can also happen at times, that is, troubles and tribulations may
come about without commitment of sins, because their appearance
without sins has not been ruled out in the verse altogether. Therefore, in
the case of prophets and pious persons, calamities may visit them without
sins. In such situations the cause of vexation is not sins, but for the sake
of upgrading their status, tests and trials are conducted by putting them

749
Surah Ar-Rum : 30 : 41 - 45
into trouble.
Moreover, the Holy Qur'an has assigned the reason for the troubles
and tribulations as sins of people for such situations where these
calamities engulf the whole world or the entire city, and all humans and
animals are afflicted with that. Normally such calamities fall when sins
are committed openly and freely. In the case of individual troubles and
tribulations, this rule does not apply, because sometimes calamities befall
for trials and tests, and when the individual passes the tests successfully,
his position is raised in the Hereafter. In fact, such calamities prove to be
blessings and graces of Allah Ta'ala. Hence it is not correct to call a person
sinner, if he is afflicted with calamity. In the same way, it is not apt to
consider someone pious and righteous if he is affluent. However, the main
reason for the affliction of major troubles and calamities, such as famine,
storms, epidemics, inflation and lack of Allah's blessing is commission of
sins openly and defiance of Allah's rule.
Special note
(حجة الله البالغة) has commented in رحمه الله تعالى Hadrat Shah Waliyyullah
that there are two types of causes, in this world, for good or evil, trouble
or comfort and difficulty or ease. Causes of the first kind are visible or
outward, while causes of the second type are latent or inward. Outward
causes are the material causes which are seen by all and normally
regarded as such; whereas the inward causes are those based on human
actions, which lead to either help from the angels or to their curse and
hate. For example, the causes of rain before the scientists and
philosophers are the formation of vapors in the form of clouds over the
oceans due to heat, then their drift toward the land by the breeze, then
their ascent to heights because of the heat of land, and then freezing of
vapors after attaining heights into the cooler strata, and after being
defrost by the heat of sun, their ultimate fall from the height in the form
of water drops. But the ahadith on the subject tell us that this whole
process is an act of the angels. In fact, there is no contradiction in the two
statements as there could be many causes for any one process. Hence the
outward cause in this case is the scientific explanation referred above,
while the inward cause could be the action of the angels. When both these
causes are combined, the rain falls according to need and expectation, and
if both the causes do not combine, the rainfall may be interrupted.

750
Surah Ar-Rum : 30 : 41 - 45
Explaining the subject further, Shah Waliyyullah "ws dl , has said
that some causes of the tribulations of the world are physical or biological,
which do not recognize good or bad. For instance, it is the characteristic of
fire to burn, without considering whether some one is pious or sinner,
unless it receives a Divine command to act otherwise, as was the case in
the fire of Namrud, which was commanded to cool down and be tranquil
for Sayyidna Ibrahim Sel. The attribute of water is to drown the heavier
bodies. So it will always act to perform this duty. Similarly, other elements
are also performing their assigned jobs. For some, they become
troublesome and arduous, but for others they bring in comfort and ease.
Like the outward physical causes, the good or evil deeds of a person
are also effective in bringing troubles and tribulations or ease and
comfort. When both outward and inward causes of ease, happiness and
comfort join together, the person or a group of people enjoy ease and
comfort in life. As against this, if the natural causes bring in distress and
problems for an individual or a group of people and his or their actions
also call for troubles and tribulations, then the calamities fall as a rule.
Sometimes it happens that whereas the material outward causes are
working to bring about troubles and calamity, but the good actions of a
person are inclined for ease and comfort in his life. In such a conflicting
situation, the inward causes are consumed in countering the influence of
the outward causes. As a result, the full benefit of his friendly inward
causes is not reaped. Likewise, it happens sometimes that the material
causes demand the ease and comfort, but the inward causes or his actions
invite troubles and tribulations. In this conflicting situation also, neither
full comfort and ease is available nor the calamities take their full toll.
In a similar manner, the material causes are sometimes made
unfavorable for a prophet, saint or a pious to put him to test. If this
explanation is understood properly, then the mutual harmony and
consistency between the Qur'anic verses and the referred ahadith
becomes apparent, and any doubts about inconsistency or conflict are
والله سبحانه وتعالى أعلم .removed
Difference between trial or test and punishment
or torment when calamities fall
When the calamities fall, they are meant for trial and test for some