Surah 30. Ar-Rum

And among His wonders is this: He creates for you mates out of your own kind,¹⁵ so that you might incline towards them, and He engenders love and tenderness between you: in this, behold, there are messages indeed for people who think!

  - Mohammad Asad

Lit., "from among yourselves" (see surah {4}, note [1]).

And of His signs, another one is that He created for you mates from among yourselves that you may find comfort with them, and He planted love and kindness in your hearts; surely there are signs in this for those who think about it.

  - Muhammad Farooq-i-Azam Malik

And one of His signs is that He created for you spouses from among yourselves so that you may find comfort in them. And He has placed between you compassion and mercy. Surely in this are signs for people who reflect.

  - Mustafa Khattab

And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect.

  - Marmaduke Pickthall

And among His Signs is this that He created for you mates from among yourselves that ye may dwell in tranquillity with them and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect. ^{3525 3526}

  - Abdullah Yusuf Ali

This refers to the wonderful mystery of sex. Children arise out of the union of the sexes. And it is always the female sex that bring forth the offspring, whether female or male. And the father is as necessary as the mother for bringing forth daughters.

Cf. vii. 189. Unregenerate man is pugnacious in the male sex, but rest and tranquility are found in the normal relations of a father and mother dwelling together and bringing up a family. A man's chivalry to the opposite sex is natural and Allah-given. The friendship of two men between each other is quite different in quality and temper from the feeling which unspoilt nature expects as between men and women. There is a special kind of love and tenderness between them. And as woman is the weaker vessel, that tenderness may from a certain aspect be likened to mercy, the protecting kindness which the strong should give to the weak.

And among his wonders is the creation of the heavens and the earth, and the diversity of your tongues and colours: for in this, behold, there are messages indeed for all who are possessed of [innate] knowledge!

  - Mohammad Asad

And yet others of His signs are the creation of the heavens and the earth, and the difference of your languages and colors; surely there are signs in this for the knowledgeable.

  - Muhammad Farooq-i-Azam Malik

And one of His signs is the creation of the heavens and the earth, and the diversity of your languages and colours. Surely in this are signs for those of 'sound' knowledge.

  - Mustafa Khattab

And of His signs is the creation of the heavens and the earth, and the difference of your languages and colors. Lo! herein indeed are portents for men of knowledge.

  - Marmaduke Pickthall

And among His Signs is the creation of the heavens and the earth and the variations in your languages and your colors: verily in that are Signs for those who know. ³⁵²⁷

  - Abdullah Yusuf Ali

The variations in languages and colors may be viewed from the geographical aspect or from the aspect of periods of time. All mankind were created of a single pair of parents; yet they have spread to different countries and climates and developed different languages and different shades of complexions. And yet their basic unity remains unaltered. They feel in the same way, and are all equally under Allah's care. Then there are the variations in time. Old languages die out and new ones are evolved. New conditions of life and thought are constantly evolving new words and expressions, new syntactical structures, and new modes of pronunciation. Even old races die, and new races are born.

And among His wonders is your sleep, at night or in daytime, as well as your [ability to go about in] quest of some of His bounties: in this, behold, there are messages indeed for people who [are willing to] listen!

  - Mohammad Asad

And among His signs is your sleep at night and quest for His bounty during the day; surly there are signs in this for those who pay heed.

  - Muhammad Farooq-i-Azam Malik

And one of His signs is your sleep by night and by day 'for rest' as well as your seeking His bounty 'in both'. Surely in this are signs for people who listen.

  - Mustafa Khattab

And of His signs is your slumber by night and by day, and your seeking of His bounty. Lo! herein indeed are portents for folk who heed.

  - Marmaduke Pickthall

And among His Signs is the sleep that ye take by night and by day and the quest that ye (make for livelihood) out of His Bounty: verily in that are Signs for those who hearken. ^{3528 3529}

  - Abdullah Yusuf Ali

If we consider deeply, sleep and dreams, the refreshment we get from sleep to wakefulness as well as from wakefulness to sleep, as also the state of our thoughts and feelings and sub-conscious self in these conditions, are both wonderful and mysterious. Normally we sleep by night and do our ordinary work "in quest of the Bounty of Allah" by day. But sleep and rest may come and be necessary by day, and we may have to work by night. And our work for our livelihood may pass by insensible transitions to our work or thought or service of a higher and spiritual kind. These processes suggest a background of things which we know but vaguely, but which are as much miracles as other Signs of Allah.

From verse 20 to verse 25 are mentioned a series of Signs or Miracles, which should awaken our souls and lead us to true Reality if we try to understand Allah. (1) There is our own origin and destiny, which must necessarily be our subjective startingpoint: "I think; therefore I am": no particular exertion of our being is here necessary (xxx. 20). (2) The first beginnings of social life arise through sex and love: see iv. 1, and n. 506; to understand this in all its bearing, we must "reflect" (xxx. 21). (3) The next point is to understand our diversities in speech, color, etc., arising from differences of climate and external conditions; yet there is unity beneath that diversity, which we shall realize by extended knowledge (xxx. 22). (4) Next we turn to our psychological conditions, sleep, rest, visions, insight, etc.; here we want teaching and guidance, to which we must hearken (xxx. 23). (5) Next, we must approach the higher reaches of spiritual hopes and fears, as symbolized by such subtle forces of nature as lightning and electricity, which may kill the foolish or bring prosperity in its train by rain and abundant harvest; to understand the highest spiritual hopes and fears so symbolized, we want the highest wisdom (xxx. 24). (6) And lastly, we may become so transformed that we rise above all petty, worldly, ephemeral things: Allah calls to us and we rise, as from our dead selves to a Height which we can only describe as the Heaven of stability: here no human processes serve, for the Call of Allah Himself has come (xxx. 25-27).

And among His wonders is this: He displays before you the lightning, giving rise to [both] fear and hope,¹⁶ and sends down water from the skies, giving life thereby to the earth after it had been lifeless: in this, behold, there are messages indeed for people who use their reason!

  - Mohammad Asad

I.e., hope of rain - an oft-recurring Qur'anic symbol of faith and spiritual life (cf. 13:12 ).

And of His signs is the showing of lightning, in which there is fear as well as hope, and He sends down rainwater from the sky and with it gives life to the earth after its death; surely there are signs in this for those who use their common sense.

  - Muhammad Farooq-i-Azam Malik

And one of His signs is that He shows you lightning, inspiring 'you with' hope and fear.¹ And He sends down rain from the sky, reviving the earth after its death. Surely in this are signs for people who understand.

  - Mustafa Khattab

 Hope of rain and fear of torment.

And of His signs is this: He showeth you the lightning for a fear and for a hope, and sendeth down water from the sky, and thereby quickeneth the earth after her death. Lo! herein indeed are portents for folk who understand.

  - Marmaduke Pickthall

And among His Signs He shows you the lightning by way both of fear and of hope and He sends down rain from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise. ³⁵³⁰

  - Abdullah Yusuf Ali

See last note, item (5). Cf. xiii. 12. To cowards lightning and thunder appear as terrible forces of nature: lightning seems to kill and destroy where its irresistible progress is not assisted by proper lightning-conductors. But lightning is also a herald of rain-bearing clouds and showers that bring fertility and prosperity in their train. This double aspect is also symbolical of spiritual fears and hopes, fears lest we may not be found receptive or worthy of the irresistible perspicuous Message of Allah, and hopes that we may receive it in the right spirit and be blessed by its mighty power of transformation to achieve spiritual well-being. Note that the repetition of the phrase "gives life to the earth after it is dead" connects this verse, with verse 19 above; in other words, the Revelation, which we must receive with wisdom and understanding, is a Sign of Allah's own power and mercy, and is vouchsafed in order to safeguard our own final Future.

And among His wonders is this: the skies and the earth stand firm at His behest.¹⁷ [Remember all this: for] in the end, when He will call you forth from the earth with a single call-lo! you will [all] emerge [for judgment].

  - Mohammad Asad

Cf. 13:2 , where God is spoken of as having "raised the skies without any supports that you could see" - a phrase explained in the corresponding note [4].

And of His signs are the firmly standing heaven and earth by His command; then as soon as He will summon you out of the earth, you shall come forth at one call.

  - Muhammad Farooq-i-Azam Malik

And one of His signs is that the heavens and the earth persist by His command. Then when He calls you out of the earth just once, you will instantly come forth.

  - Mustafa Khattab

And of His signs is this: The heavens and the earth stand fast by His command, and afterward, when He calleth you, lo! from the earth ye will emerge.

  - Marmaduke Pickthall

And among His Signs is this that heaven and earth stand by His Command: then when He calls you by a single call from the earth behold ye (straightway) come forth. ³⁵³¹

  - Abdullah Yusuf Ali

In the physical world, the sky and the earth, as we see them, stand unsupported, by the artistry of Allah. They bear witness to Allah, and in that our physical life depends on them-the earth for its produce and the sky for rain, the heat of the sun, and other phenomena of nature-they call to our mind our relation to Allah Who made them and us. How can we then be so dense as not to realize that our higher Future, our Ma'ad, is bound up with the call and the mercy of Allah?

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

  - Mohammad Asad

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

  - Muhammad Farooq-i-Azam Malik

And to Him belong all those in the heavens and the earth- all are subject to His Will.¹

  - Mustafa Khattab

 lit., to Him.

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

  - Marmaduke Pickthall

To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him. ³⁵³²

  - Abdullah Yusuf Ali

All nature in Creation not only obeys Allah, but devoutly obeys Him, i.e., glories in its privilege of service and obedience. Why should we not do likewise? It is part of our original unspoilt nature, and we must respond to it, as all beings do, by their very nature.

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

  - Mohammad Asad

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

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

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

  - Muhammad Farooq-i-Azam Malik

And He is the One Who originates the creation then will resurrect it- which is even easier for Him.¹ To Him belong the finest attributes in the heavens and the earth. And He is the Almighty, All-Wise.

  - Mustafa Khattab

 This is from a human perspective. Otherwise, both the creation of the universe and the resurrection of humans are easy for Allah.

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

  - Marmaduke Pickthall

It is He Who begins (the process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (We can think of) in the heavens and the earth: for He is Exalted in Might Full of Wisdom. ^{3533 3534}

  - Abdullah Yusuf Ali

Cf. xxx. 11 above, where the same phrase began the argument about the beginning and end of all things being with Allah. This has been illustrated by reference to various Signs in Creation, and now the argument is rounded off with the same phrase.

Allah's glory and Allah's attributes are above any names we can give to them. Human language is not adequate to express them. We can only form some idea of them at our present stage by means of Similitudes and Parables. But even so, the highest we can think of falls short of the true Reality. For Allah is higher and wiser than the highest and wisest we can think of.

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

  - Mohammad Asad

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

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

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

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

  - Muhammad Farooq-i-Azam Malik

He sets forth for you an example 'drawn' from your own lives: would you allow some of those 'bondspeople' in your possession to be your equal partners in whatever 'wealth' We have provided you, keeping them in mind as you are mindful of your peers?¹ This is how We make the signs clear for people who understand.

  - Mustafa Khattab

 The passage says that since humans would not allow those who are inferior to them to become their partners in wealth, how can they set up helpless partners with Allah in His kingdom?

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

  - Marmaduke Pickthall

He does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do We explain the Signs in detail to a people that understand. ^{3535 3536 3537 3538}

  - Abdullah Yusuf Ali

One way in which we can get some idea of the things higher than our own plane is to think of Parables and Similitudes. But even so, the highest we can think of falls short of the true Reality. For Allah is higher and wiser than the highest and wisest we can think of.

Allah is far higher above His Creation than any, the highest, of His creatures can be above any, the lowest, of His creatures. And yet would a man share his wealth on equal terms with his dependants? Even what he calls his wealth is not really his own, but given by Allah. It is "his" in common speech by reason merely of certain accidental circumstances. How then can men raise Allah's creatures to equality with Allah in worship?

Men fear each other as equals in a state of society at perpetual warfare. To remove this fear they appoint an authority among themselves-a King or sovereign authority whom they consider just-to preserve them from this fear and give them an established order. But they must obey and revere this authority and depend upon this authority for their own tranquility and security. Even with their equals there is always the fear of public opinion. But men do not fear, or obey, or revere those who are their slaves or dependents. Man is dependent on Allah. And Allah is the Sovereign authority in an infinitely higher sense. He is in no sense dependent on us, but we must honor and revere Him and fear to disobey His Will or His Law. "The fear of Allah is the beginning of wisdom."

Cf vi. 55, and vii. 32, 174. etc.

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

  - Mohammad Asad

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

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

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

  - Muhammad Farooq-i-Azam Malik

In fact, the wrongdoers merely follow their desires with no knowledge. Who then can guide those Allah has left to stray? They will have no helpers.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

Nay the wrong-doers (merely) follow their own lusts being devoid of knowledge. But who will guide those whom Allah leaves astray? To them there will be no helpers. ³⁵³⁹

  - Abdullah Yusuf Ali

The wrong-doers-those who deliberately reject Allah's guidance and break Allah's Law-have put themselves out of the region of Allah's mercy. In this they have put themselves outside the pale of the knowledge of what is for their own good. In such a case they must suffer the consequences of the personal responsibility which flows from the grant of a limited free-will. Who can then guide them or help them?

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

  - Mohammad Asad

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

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

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

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

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

  - Muhammad Farooq-i-Azam Malik

So be steadfast in faith in all uprightness 'O Prophet'- the natural Way of Allah which He has instilled in 'all' people. Let there be no change in this creation of Allah. That is the Straight Way, but most people do not know.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

So set thou thy face steadily and truly to the Faith: (Establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not. ^{3540 3541 3542}

  - Abdullah Yusuf Ali

For Hanif see n. 134 to ii. 135. Here "true" is used in the sense in which we say, "the magnetic needle is true to the north." Those who have been privileged to receive the Truth should never hesitate or swerve but remain constant, as men who know.

As turned out from the creative hand of Allah, man is innocent, pure, true, free, inclined to right and virtue, and endued with true understanding about his own position in the Universe and about Allah's goodness, wisdom, and power. That is his true nature, just as the nature of a lamb is to be gentle and of a horse is to be swift. But man is caught in the meshes of customs, superstitions, selfish desires, and false teaching. This may make him pugnacious, unclean, false, slavish, hankering after what is wrong or forbidden, and deflected from the love of his fellow-men and the pure worship of the One True God. The problem before the Prophets is to cure this crookedness, and to restore human nature to what it should be under the Will of Allah.

Din Qaiyim here includes the whole life, thoughts and desires of man. The "standard Religion," or the Straight Way is thus contrasted with the various human systems that conflict with each other and call themselves separate "religions" or "sects" (see verse 32 below). Allah's standard Religion is one, as Allah is One.

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

  - Mohammad Asad

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

  - Muhammad Farooq-i-Azam Malik

'O believers!' Always turn to Him 'in repentance', be mindful of Him, and establish prayers. And do not be polytheists-

  - Mustafa Khattab

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

  - Marmaduke Pickthall

Turn ye back in repentance to Him and fear Him: establish regular prayers and be not ye among those who join gods with Allah, ³⁵⁴³

  - Abdullah Yusuf Ali

"Repentance" does not mean sackcloth and ashes, or putting on a gloom pessimism. It means giving up disease for health, crookedness (which is abnormal) for the Straight Way, the restoration of our nature as Allah created it from the falsity introduced by the enticements of Evil. To revert to the simile of the magnetic needle (n. 3540 above), if the needle is held back by obstructions, we must restore its freedom, so that it points true again to the magnetic pole.

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

'like' those who have divided their faith and split into sects, each rejoicing in what they have.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

Those who split up their Religion and become (mere) Sects each party rejoicing in that which is with itself! ³⁵⁴⁴

  - Abdullah Yusuf Ali

A good description of self-satisfied sectarianism as against real Religion. See n. 3542 above.

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

  - Mohammad Asad

See note [61] on 16:54 .

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

  - Muhammad Farooq-i-Azam Malik

When people are touched with hardship, they cry out to their Lord, turning to Him 'alone'. But as soon as He gives them a taste of His mercy, a group of them associates 'others' with their Lord 'in worship',

  - Mustafa Khattab

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

  - Marmaduke Pickthall

When trouble touches men they cry to their Lord turning back to Him in repentance: but when He gives them a taste of Mercy as from Himself behold some of them pay part-worship to other gods besides their Lord. ³⁵⁴⁵

  - Abdullah Yusuf Ali

Cf. x. 12. It is trouble, distress, or adversity that makes men realize their helplessness and turns their attention back to the true Source of all goodness and happiness. But when they are shown special Mercy-often more than they deserve-they forget themselves and attribute it to their own cleverness, or to the stars, or to some false ideas to which they pay court and worship, either to the exdusion of Allah or in addition to the lip-worship which they pay to Allah. Their action in any case amounts to gross ingratitude; but in the circumstances it looks as if they had gone out of their way to show ingratitude.

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

  - Mohammad Asad

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

  - Muhammad Farooq-i-Azam Malik

becoming ungrateful for whatever 'favours' We have given them. So enjoy yourselves, for soon you will know.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

(As if) to show their ingratitude for the (favors) We have bestowed on them! Then enjoy (your brief day); but soon will ye know (your folly). ³⁵⁴⁶

  - Abdullah Yusuf Ali

CJ. xvi. 54. They are welcome to their fancies and false worship, and to the enjoyment of the pleasures of this Life, but they will soon be disillusioned. Then they will realize the true values of the things they neglected and the things they cultivated.

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

  - Mohammad Asad

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

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

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

  - Muhammad Farooq-i-Azam Malik

Or have We sent down to them an authority which attests to what they associate 'with Him'?

  - Mustafa Khattab

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

  - Marmaduke Pickthall

Or have We sent down authority to them which points out to them the things to which they pay part-worship? ³⁵⁴⁷

  - Abdullah Yusuf Ali

Their behavior is exactly as if they were satisfied within themselves that they were entitled or given a license to worship God and Mammon. In fact the whole thing is their own invention or delusion.

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

If We give people a taste of mercy, they become prideful 'because' of it. But if they are afflicted with an evil for what their hands have done, they instantly fall into despair.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

When We give men a taste of Mercy they exult thereat: and when some evil afflicts them because of what their (own) hands have sent forth behold they are in despair! ³⁵⁴⁸

  - Abdullah Yusuf Ali

Cf xxx. 33. In that passage the unreasonable behavior of men in sorrow and in affluence is considered with reference to their attitude to Allah: in distress they turn to Him, but in prosperity they turn to other things. Here the contrast in the two situations is considered with reference to men's inner psychology: in affluence they are puffed up and unduly elated, and in adversity they lose all heart. Both attitudes are wrong. In prosperity men should realize that it is not their merits that deserve all the Bounty of Allah, but that it is given out of Allah's abundant generosity; in adversity they should remember that their suffering is brought on by their own folly and sin, and humbly pray for Allah's grace and mercy, in order that they may be set on their feet again. For, as the next verse points out, Allah gives opportunities, gifts, and the good things of life to every one, but in a greater or less measure, and at some time or other, according to His All-Wise Plan, which is the expression of His holy and benevolent Will.

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

  - Mohammad Asad

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

  - Muhammad Farooq-i-Azam Malik

Have they not seen that Allah gives abundant or limited provisions to whoever He wills? Surely in this are signs for people who believe.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

See they not that Allah enlarges the provision and restricts it to whomsoever He pleases? Verily in that are Signs for those who believe. ³⁵⁴⁹

  - Abdullah Yusuf Ali

Cf. xxviii. 82 and n. 3412. Also see last note. Allah's grant of certain gifts to some, as well as His withholding of certain gifts from others, are themselves Signs (trials or warnings) to men of faith and understanding.

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

  - Mohammad Asad

Cf. 17:26 .

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

  - Muhammad Farooq-i-Azam Malik

So give your close relatives their due, as well as the poor and the 'needy' traveller. That is best for those who seek the pleasure of Allah,¹ and it is they who will be successful.

  - Mustafa Khattab

 lit., seek the Face of Allah.

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

  - Marmaduke Pickthall

So give what is due to kindred the needy and the wayfarer. That is best for those who seek the Countenance of Allah and it is they who will prosper. ^{3550 3551}

  - Abdullah Yusuf Ali

For Wajh (Face, Countenance), see n. 114 to ii. 112. Also see vi. 52.

In both this life and the next. See n. 29 to ii. 5.

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

  - Mohammad Asad

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

Cf. 2:276 .

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

  - Muhammad Farooq-i-Azam Malik

Whatever loans you give, 'only' seeking interest at the expense of people's wealth¹ will not increase with Allah. But whatever charity you give, 'only' seeking the pleasure of Allah- it is they whose reward will be multiplied.

  - Mustafa Khattab

 Another meaning is the gift given to someone with the intention of getting a more expensive gift in return—a common ancient practice.

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

  - Marmaduke Pickthall

That which ye lay out for increase through the property of (other) people will have no increase with Allah: but that which ye lay out for charity seeking the Countenance of Allah (will increase): it is these who will get a recompense multiplied. ^{3552 3553}

  - Abdullah Yusuf Ali

Riba (literally 'usury' or 'interest') is prohibited, for the principle is that any profit which we should seek should be through our own exertions and at our own expense, not through exploiting other people or at their expense, however we may wrap up the process in the spacious phraseology of high finance or City jargon. But we are asked to go beyond this negative precept of avoiding what is wrong. We should show our active love for our neighbor by spending of our own substance or resources or the utilization of our own talents and opportunities in the service of those who need them. Then our reward or recompense will not be merely what we deserve. It will be multiplied to many times more than our strict account. According to Commentators this verse specially applies to those who give to others, whether gifts or services, in order to receive from them greater benefits in return. Such seemingly good acts are void of any merit and deserve no reward from Allah, since He knows the real intention behind such ostensibly good deeds.

Seeking the "Face" or "Countenance" of Allah, i.e., out of our pure love for the true vision of Allah's own Self. See also n. 3550 above.

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

  - Mohammad Asad

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

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

  - Muhammad Farooq-i-Azam Malik

It is Allah Who created you, then gives you provisions, then will cause you to die, and then will bring you back to life. Can any of your associate-gods do any of this? Glorified and Exalted is He above what they associate with Him 'in worship'!

  - Mustafa Khattab

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

  - Marmaduke Pickthall

It is Allah Who has created you: further He has provided for your sustenance; then He will cause you to die; and again He will give you life. Are there any of your (false) "Partners" who can do any single one of these things? Glory to Him! and High is He above the partners they attribute (to Him)! ^{3554 3555}

  - Abdullah Yusuf Ali

The persons or things or ideas to which we give part-worship, while our whole and exclusive worship is due to Allah, are the "Partners" we set up. Do we owe our existence to them? Do they sustain our being? Can they take our life or give it back to us? Certainly not. Then how foolish of us to give them part-worship!

Cf. x. 18 and similar passages.