Surah 30. Ar-Rum

For, unto Him belongs every being that is in the heavens and on earth; all things devoutly obey His will.

  - Mohammad Asad

To Him belongs everything that is in the heavens and the earth; all are obedient to Him.

  - Muhammad Farooq-i-Azam Malik

Unto Him belongeth whosoever is in the heavens and in the earth. All are obedient unto Him.

  - Marmaduke Pickthall

And He it is who creates [all life] in the first instance, and then brings it forth anew: ¹⁸ and most easy is this for Him, since His is the essence of all that is most sublime in the heavens and on earth,¹⁹ and He alone is almighty, truly wise.

  - Mohammad Asad

Although this statement is phrased in almost exactly the same words as in verse {11} above (as well as in 10:4 ), it evidently has here a more general purport, relating not only to man and man's individual resurrection but to the creation and constant re-creation of all life.

Primarily, the term mathal denotes a "likeness" or "similitude", and hence is often used in the Qur'an (e.g., in the next verse) in the sense of "parable". Occasionally, however, it is synonymous with sifah, which signifies the intrinsic "attribute", "quality" or "nature" of a thing, concept or living being (cf. the reference to "the nature of Jesus" and "the nature of Adam" in 3:59 ). With reference to God, who is "sublimely exalted above anything that men may devise by way of definition" (see 6:100 and the corresponding note [88]), the expression mathal clearly points to a quality of being entirely different from all other categories of existence, inasmuch as there is "nothing like unto Him" ( 42:11 ) and "nothing that could be compared with Him" ( 112:4 ): hence, the rendering of mathal as "essence" is most appropriate in this context.

He it is Who originates creation, then repeats it; and it is easy for Him. To Him belongs the highest similitude in the heavens and the earth, and He is the All-Mighty, the All-Wise.

  - Muhammad Farooq-i-Azam Malik

He it is who produceth creation, then reproduceth it and it is easier for Him. His is the Sublime Similitude in the heavens and in the earth. He is the Mighty, the Wise.

  - Marmaduke Pickthall

He propounds unto you a parable drawn from your own life:²⁰ Would you [agree to] have some of those whom your right hands possess²¹ as [full-fledged] partners in whatever We may have bestowed upon you as sustenance, so that you [and they] would have equal shares in it, and you would fear [to make use of it without consulting] them, just as you might fear [the more powerful of] your equals?²² Thus clearly do We spell out these messages unto people who use their reason.

  - Mohammad Asad

Lit., "a parable (mathal) from yourselves".

I.e., slaves or persons otherwise subject to one's authority.

Lit., "yourselves" - i.e., "those who are equal to you in status". The question is, of course, rhetorical, and must be answered in the negative. But if (so the implied argument goes) a human master would not willingly accept his slaves as full-fledged partners - even though master and slave are essentially equal by virtue of the humanness common to both of them (Zamakhshari) - how can man regard any created beings or things as equal to Him who is their absolute Lord and Master, and is beyond comparison with anything that exists or could ever exist? (Parables with a similar purport are found in {16:75-76}.

We give you an example from your own lives. Do you let your slaves be equal partners in the wealth which We have given you? Do you fear them as you fear each other? Thus do We spell out Our revelations for those who use their common sense.

  - Muhammad Farooq-i-Azam Malik

He coineth for you a similitude of yourselves. Have ye, from among those whom your right hands possess, partners in the wealth We have bestowed upon you, equal with you in respect thereof, so that ye fear them as ye fear each other (that ye ascribe unto Us partners out of that which We created)? Thus We display the revelations for people who have sense.

  - Marmaduke Pickthall

But nay-they who are bent on evildoing fol-low but their own desires, without having any knowl-edge [of the truth]²³ And who could guide those whom God has [thus] let go astray, and who [thereupon] have none to succour them?²⁴

  - Mohammad Asad

In this instance, the phrase alladhina zalamu ("they who are bent on evildoing") relates to those who deliberately ascribe divinity or divine powers to anyone or anything beside God, thus yielding to a desire for divine or semi-divine "mediators" between themselves and Him. Inasmuch as such a desire offends against the concept of God's omniscience and omnipresence, its very existence shows that the person concerned does not really believe in Him and, therefore, does not have the least knowledge of the truth.

For an explanation of God's "letting man go astray", see note [4] on the second sentence of 14:4 , as well as note [7] on 2:7 .

Nay! The wrongdoers are led by their own appetites, without real knowledge. So who can guide those whom Allah leaves astray? They will have no helpers.

  - Muhammad Farooq-i-Azam Malik

Nay, but those who do wrong follow their own lusts without knowledge. Who is able to guide him whom Allah hath bent astray? For such there are no helpers.

  - Marmaduke Pickthall

AND SO, set thy face²⁵ steadfastly towards the [one ever-true] faith, turning away from all that is false,²⁶ in accordance with the natural disposition which God has instilled into man:²⁷ [for,] not to allow any change to corrupt what God has thus created²⁸ - this is the [purpose of the one] ever-true faith; but most people know it not.

  - Mohammad Asad

I.e., "surrender thy whole being"; the term "face" is often used metonymically in the sense of one's "whole being".

For this rendering of hanif, see note [110] on 2:135 .

See 7:172 and the corresponding note [139]. The term fitrah, rendered by me as "natural disposition", connotes in this context man's inborn, intuitive ability to discern between right and wrong, true and false, and, thus, to sense God's existence and oneness. Cf. the famous saying of the Prophet, quoted by Bukhari and Muslim: "Every child is born in this natural disposition; it is only his parents that later turn him into a 'Jew', a 'Christian', or a 'Magian'." These three religious formulations, best known to the contemporaries of the Prophet, are thus contrasted with the "natural disposition" which, by definition, consists in man's instinctive cognition of God and self-surrender (islam) to Him. (The term "parents" has here the wider meaning of "social influences" or "environment").

Lit., "no change shall there be [or "shall be made"] in God's creation (khalq)", i.e., in the natural disposition referred to above (Zamakhshari). In this context, the term tabdil ("change") obviously comprises the concept of "corruption".

Therefore, stand firm in your devotion to the upright faith - the nature made by Allah, the one on which mankind is created - and the laws of Nature ordained by Allah cannot be changed. That is the standard of true faith, but most among mankind do not know.

  - Muhammad Farooq-i-Azam Malik

So set thy purpose (O Muhammad) for religion as a man by nature upright--the nature (framed) of Allah, in which He hath created man. There is no altering (the laws of) Allah's creation. That is the right religion, but most men know not.

  - Marmaduke Pickthall

[Turn, then, away from all that is false,] turn-ing unto Him [alone]; and remain conscious of Him, and be constant in prayer, and be not among those who ascribe divinity to aught beside Him,

  - Mohammad Asad

Turn in repentance to Him, fear Him, establish Salah (regular five times daily prayers) and do not be of the mushrikin

  - Muhammad Farooq-i-Azam Malik

Turning unto Him (only); and be careful of your duty unto Him, and establish worship, and be not of those who ascribe partners (unto Him);

  - Marmaduke Pickthall

[or] among those who have broken the unity of their faith and have become sects, each group delighting in but what they themselves hold [by way of tenets].²⁹

  - Mohammad Asad

See {6:159, 21:92-93} and {23:52-53}, as well as the corresponding notes.

those who divide their religion into sects and become separate groups, each group rejoicing in its own circle.

  - Muhammad Farooq-i-Azam Malik

Of those who split up their religion and became schismatics, each sect exulting in its tenets.

  - Marmaduke Pickthall

NOW [thus it is:] when affliction befalls men, they cry out unto their Sustainer, turning unto Him [for help]; but as soon as He lets them taste of His grace, lo! some of them [begin to] ascribe to other powers a share in their Sustainer's divinity,³⁰

  - Mohammad Asad

See note [61] on 16:54 .

When an affliction befalls the people, they turn in prayer to their Rabb in repentance. But when He let them taste a blessing from Him, lo! Some of them start committing shirk,

  - Muhammad Farooq-i-Azam Malik

And when harm toucheth men they cry unto their Lord, turning to Him in repentance; then, when they have tasted of His mercy, behold! some of them attribute partners to their Lord.

  - Marmaduke Pickthall

[as if] to prove their ingratitude for all that We have granted them! Enjoy, then, your [brief] life: but in time you will come to know [the truth]!

  - Mohammad Asad

showing no gratitude for What We have given them. Enjoy yourselves; soon you will find out your folly.

  - Muhammad Farooq-i-Azam Malik

So as to disbelieve in that which We have given them (Unto such it is said): Enjoy yourselves awhile, but ye will come to know.

  - Marmaduke Pickthall

Have We ever bestowed upon them from on high a divine writ³¹ which would speak [with approval] of their worshipping aught beside Us?³²

  - Mohammad Asad

Lit., "a warrant" or "authority" (sultan), in this context obviously denoting a revelation.

Lit., "of that which they were wont to associate [with Us]". Cf. second paragraph of 35:40 and the corresponding note [27].

Have We sent down to them an authority, that speaks of the shirk which they are committing?

  - Muhammad Farooq-i-Azam Malik

Or have We revealed unto them any warrant which speaketh of that which they associate with Him?

  - Marmaduke Pickthall

And [thus it is:] when we let men taste [Our] grace, they rejoice in it; but if evil befalls them as an outcome of what their own hands have wrought³³ - lo! they lose all hope!

  - Mohammad Asad

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

When We give mankind a taste of blessing, they rejoice, but when some evil afflicts them because of their own misdeeds, lo! They are in despair.

  - Muhammad Farooq-i-Azam Malik

And when We cause mankind to taste of mercy they rejoice therein; but if an evil thing befall them as the consequence of their own deeds, lo! they are in despair!

  - Marmaduke Pickthall

Are they, then, not aware that it is God who grants abundant sustenance, or gives it in scant measure, unto whomever He wills? In this, behold, there are messages indeed for peo-ple who will believe!

  - Mohammad Asad

Do they not see that it is Allah Who gives abundantly to whom He pleases and sparingly to whom He wills? Surely there are signs in this example for those who believe.

  - Muhammad Farooq-i-Azam Malik

See they not that Allah enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo! herein indeed are portents for folk who believe.

  - Marmaduke Pickthall

Hence, give his due to the near of kin, as well as to the needy and the wayfarer;³⁴ this is best for all who seek God's countenance: for it is they, they that shall attain to a happy state!

  - Mohammad Asad

Cf. 17:26 .

O believers, give what is due to your relatives, the needy and the traveller in need. That is best for those who seek the pleasure of Allah and it is they who will attain felicity.

  - Muhammad Farooq-i-Azam Malik

So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek Allah's countenance. And such are they who are successful.

  - Marmaduke Pickthall

And [remember:] whatever you may give out in usury so that it might increase through [other] people's possessions will bring [you] no increase in the sight of God³⁵ -whereas all that you give out in charity, seeking God's countenance, [will be blessed by Him:³⁶ ] for it is they, they [who thus seek His countenance] that shall have their recompense multiplied!

  - Mohammad Asad

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

Cf. 2:276 .

That usury which you give to increase the wealth of people, does not increase with Allah: but the Zakah that you give to seek the pleasure of Allah, shall be repaid to you many times over.

  - Muhammad Farooq-i-Azam Malik

That which ye give in usury in order that it may increase on (other) people's property hath no increase with Allah; but that which ye give in charity, seeking Allah's countenance, hath increase manifold.

  - Marmaduke Pickthall

IT IS GOD who has created you, and then has provided you with sustenance, and then will cause you to die, and then will bring you to life again. Can any of those beings or powers to whom you ascribe a share in His divinity³⁷ do any of these things? Limitless is He in His glory, and sublimely exalted above anything to which men may ascribe a share in His divinity!

  - Mohammad Asad

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

It is Allah Who has created you, then provides you your daily bread, then He causes you to die, and then He will bring you back to life. Is there any of your shoraka' (associates you have set up besides Allah) who can do any of these things? Glory be to Him, and exalted be He above the shirk these people commit.

  - Muhammad Farooq-i-Azam Malik

Allah is He Who created you and then sustained you, then causeth you to die, then giveth life to you again. Is there any of your (so-called) partners (of Allah) that doeth aught of that? Praised and exalted be He above what they associate (with Him)!

  - Marmaduke Pickthall