Ar-Rum

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. Alif Lam Meem. The discussion on similar letters has already passed at the beginning of Sūrah Al-Baqarah.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. The Persians have defeated the Romans.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. In the nearer lands of Levant. The Romans, after their defeat will be vitorious over them again.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ntines] and said to the Muslims, ‘We shall vanquish you as the Persians vanquished the Byzantines’; [30:3] in the nearer [part of the] land, that is, in the Byzantine land [that lies] nearest to Persia in Mesopotamia ( al-Jazira ). There the two armies met and the Persians were the ones who had begun the invasion. But they, that is the Byzantines, after their vanquishing (ghalabihim : the verbal noun [ghalab] has been annexed to the direCt objeCt [hum], in other words, ghalabatu fdris iyydhum, ‘the Persians’ van¬ quishing of them) shall be the vidors, over the Persians,

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. Within a time period not before three years and not after ten. To Allah belongs the command, prior to the Roman’s victory and after it. And on the day the Romans defeat the Persians, the believers will be happy.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

labatu fdris iyydhum, ‘the Persians’ van¬ quishing of them) shall be the vidors, over the Persians, [30:4] in a few years (bid’, [usually means] between three and nine or ten years). So the two armies met again seven years after this former encounter and the Byzantines defeated the Persians. To God belongs the command before and after, that is, before the defeat of the Byzantines and thereafter, that is to say, the Persian victory at fi rs't and the Byzantine victory later were [the result of] God’s com¬ mand, in other words, His will, and on that day, the day when the Byzantines will be…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. They will be happy because of the help of Allah being with the Romans due to them being the people of the book. Allah helps whoever He wishes against whoever He wishes; He is the Almighty who cannot be overcome, the Merciful towards His believing servants.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

will, and on that day, the day when the Byzantines will be victorious, the believers shall rejoice [30:5] in God’s help, to them against the Persians. They [the believers] indeed rejoiced in this, as they came to know of it on the day that it took place, on the day of [the battle of] Badr, when Gabriel came down with this [news] thereon, in addition to their rejoicing in their victory over the idolaters on that [same] day. He helps whomever He will; and He is the Mighty, the Victor, the Merciful, to believers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. This victory was a promise from Allah, and with its fulfilment, the believers will increase in their conviction of Allah’s promise of victory being true. As for the majority of people, they do not understand this due to their disbelief.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[same] day. He helps whomever He will; and He is the Mighty, the Victor, the Merciful, to believers. [30:6] The promise of God ( wada’Llahi is the verbal noun substituting for the [full] verbal construction; it is actually wa’adahumu’Llahu al-nasr, ‘God promised them victory’). God does not fail His promise, of such [help], but mod people, namely, the disbelievers of Mecca, are not aware, of His promise to help them [to victory]. [30:7] They know ] merely] an outward atped of the life of this world, that is to say, its various means of [securing] livelihood, such as commerce, agriculture,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. They do not know faith and the rulings of the Shariah; they only know of the superficial matters of worldly life, related to earning a livelihood, whilst they turn away from the real life of the afterlife, not paying any attention to it.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. Do these rejecting idolaters not ponder in themselves as to how Allah has created them and arranged them together in their most complete forms? Allah did not create the heavens and the earth except for a just cause; He did not create them in vain and He appointed a fixed time for their existence in the world. Indeed, many people reject the meeting of their Lord on the Day of Judgement, and that is why they are not prepared for the resurrection by doing good deeds which are acceptable to their Lord.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

; but they, of the Hereafter, they are oblivious (this repetition of hum, ‘they’, is for emphasis). [30:8] Have they not contemplated themselves?, so that they might emerge from their oblivion. God did not create the heavens and the earth, and what is between them, except with the truth and an appoint¬ ed term, for that [creation], at the conclusion of which this [creation] will perish, and after which will be the Resurrection.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. Do these people not travel the earth so that they can ponder over what the outcome of the nations who rejected Allah before them was? Those nations were much stronger than them; they adapted the land for farming and construction, and populated it much more than these people have. Their Messengers brought clear proofs and evidences for the oneness of Allah but they were rejected. So when Allah punished them, He was not oppressive, rather they themselves were oppressive by leading themselves to destruction by disbelief.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

believe in the encounter with their Lord, that is, they do not believe in resurrection after death. [30:9] Have they not travelled in the land and beheld how was the consequence for those before them?, of [paSt] communities, which was that they were destroyed for denying their messengers. They were more powerfid than them — such were ‘Ad and Thamud — and they effected the land, they tilled it and churned it up to sow crops and cultivate [trees], and developed it more than these, the Meccan disbelievers, have developed it; and their messengers brought them clear signs, manifest proofs,/or…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. Then, the outcome of those who did evil deeds i.e. idolatry and sins, was an extremely evil outcome. It was because they rejected the signs of Allah and would mock at and make fun of them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

stroying them without being guilty, but they used to wrong themselves, by denying their messengers. [30:10] Then the consequence for those who committed evil was evil ( al-sua is the feminine form of al-aswa’, ‘the worSt’; [it may be read as] the predicate of kana if one reads ‘aqibatu, in the nominative; or it is the subject of kdna if read as ‘dqibata, in the accusative; and so what is meant is Hell [in the former reading], or [according to the latter reading] simply their evil actions) 1 because they denied the signs of God, the Qur’an, and made a mock of them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. Allah starts the creation without any previous example, then He causes it to die, then will resurrect it. Then to Him alone will you return to be accounted for and requited on the Day of Judgement.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ly their evil actions) 1 because they denied the signs of God, the Qur’an, and made a mock of them. [30:11] God originates creation, in other words, He produces the creation of mankind, then He will reproduce it, that is, the creation of them, after their death, then to Him you shall be returned (read turja’una; or yurjauna, ‘they shall be returned’). [30:12] And on the Day when the Hour comes, the sinners will be dumbfounded, the idolaters will be fall into silence, as their [line of] argument can no longer be continued.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. On the day when the hour arrives, the criminals shall lose hope in the mercy of Allah and their hopes in Allah's mercy will end just as their arguments/excuses will end.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. They will not have anyone to intercede for them from those whom they used to worship besides Allah will not intercede for them, to save them from the punishment. Rather, they will reject one another. The idolaters will reject those they used to worship due to them forsakening them in their time of need; they are all equal in being doomed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d, the idolaters will be fall into silence, as their [line of] argument can no longer be continued. [30:13] And none from among those partners of theirs, those whom they ascribed as partners of God, namely, the idols, to intercede for them, shall be intercessors for them and they shall disavow these partners of theirs, in other words, they shall dissociate from them. [30:14] And on the Day when the Hour comes, that day ( yawma’idhin, is [repeated] for emphasis) they, believers and disbelievers, shall be separated. [30:15] As for those who believed and performed righteous deeds, they shal…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. And on the day the hour arrives, the people will all be divided in requital according to their deeds in the world. Some will be elevated to the highest ranks, while others will be demoted to the lowest of the low.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

they shall disavow these partners of theirs, in other words, they shall dissociate from them. [30:14] And on the Day when the Hour comes, that day ( yawma’idhin, is [repeated] for emphasis) they, believers and disbelievers, shall be separated. [30:15] As for those who believed and performed righteous deeds, they shall be made happy in a garden [of Paradise]. [30:16] But as for those who disbelieved and denied Our signs, [namely] the Qur’an, and the encounter of the Hereafter, the Resurrection and other matters, those, they shall be arraigned into the chastisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. As for those who have faith in Allah and did good deeds pleasing to Him, they will be in paradise, happy with whatever everlasting bounties they find within it.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. As for those who disbelieve in Allah and reject His verses that were revealed to His Messengers, the resurrection and the accounting, they are the ones who will constantly punished.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ose who believed and performed righteous deeds, they shall be made happy in a garden [of Paradise]. [30:16] But as for those who disbelieved and denied Our signs, [namely] the Qur’an, and the encounter of the Hereafter, the Resurrection and other matters, those, they shall be arraigned into the chastisement. [30:17] So glory be to God — in other words, [so] glorify God, meaning: perform prayer — when you enter the [time of the] night, in which there are two prayers, the sunset one ( maghrib ) and the later night one Cisha ), and when you rise in the morning, in which there is the morning…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. So glorify Allah when you enter the night, the time of the two night prayers: Al-Maghrib and Al-‘Ishā, and also glorify Him when you enter the morning: the time of the Fajr prayer.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the Hereafter, the Resurrection and other matters, those, they shall be arraigned into the chastisement. [30:17] So glory be to God — in other words, [so] glorify God, meaning: perform prayer — when you enter the [time of the] night, in which there are two prayers, the sunset one ( maghrib ) and the later night one Cisha ), and when you rise in the morning, in which there is the morning prayer ( subh ). [30:18] And to Him belongs [all] praise in the heavens and the earth — a parenthetical statement, in other words, the inhabitants in both of these [realms] praise Him — and as the sun decli…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. And for Allah, may He be glorified, is all praise; the angels praise Him in the heavens and His creations praise Him on Earth. And glorify Him when you enter the evening: the time of the ‘Asr prayer, together with glorifying Him at the time of Aẓ-Ẓuhr.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

night one Cisha ), and when you rise in the morning, in which there is the morning prayer ( subh ). [30:18] And to Him belongs [all] praise in the heavens and the earth — a parenthetical statement, in other words, the inhabitants in both of these [realms] praise Him — and as the sun declines (wa- ‘ ashiyyan is a supplement to hina, ‘when [of the previous verse]) 2 , in which comes the afternoon prayer (asr), and when you enter noontime, in which comes the midday prayer (zuhr).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. He extracts the living from the dead, like His extracting a human from a drop of semen and a chick from an egg. He also extracts the dead from the living, like His extracting a drop of semen from a human and an egg from a chicken. He revives the earth after it has become dry by sending down rain and regrowing it. Likewise you will be resurrected from your graves for accountability and requital.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s the afternoon prayer (asr), and when you enter noontime, in which comes the midday prayer (zuhr). [30:19] He brings forth the living from the dead, as in the case of the human being [who is produced] from a s^erm-drop and a bird from an egg, and He brings forth the dead, a ijierm-drop 0 r an egg, from the living, and He revives the earth, with vegetation, after it has died, dried out.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. From among the great signs of Allah which prove His power and oneness, is that He created you - O people! - from earth when He created your father from clay, then you soon became many humans increasing through reproduction, and spreading over the earth’s east and west.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

dtive takhrujuna, ‘you shall come forth’, or the passive tukhrajuna, ‘you shall be brought forth’). [30:20] And of His signs, exalted be He, indicating His power, is that He created you, in other words, your origin, Adam, of duSt, then lo! you are human beings, of flesh and blood, Spreading, across the earth. [30:21] And of His signs is that He created for you, from yourselves, mates — Eve was created from Adam’s rib and the remainder of mankind from the [reproductive] fluids of men and women — that you might find peace by their side, and become intimate with them, and He ordained betwee…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. From also from among the great signs of Allah which prove His power and oneness, is that He created for you - O men! - wives from among your species so that you may find contentment in them due to your special compatibility, and He put love and affection between you. Indeed, in the aforementioned are clear proofs and evidences for people who contemplate, because they are the ones who benefit by using their intellect.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. From among His great signs which prove His power and oneness, is that He created the heavens and the earth, and your different languages and skin colours. Indeed, in the aforementioned are proofs and evidences for the people of knowledge and insight.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

y in that, mentioned, there are signs for a people who refled, upon God’s handiwork, exalted be He. [30:22] And of His signs is the creation of the heavens and the earth and the differences of your tongues, that is, your languages, such as Arabic, non-Arabic and so on, and your colours, such as white or black or otherwise, even though [all of] you are [originally] the offering of the same man and woman. Surely

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. From among His great signs which prove His power and oneness, is your sleeping by night and wakefulness by day, so that you may rest from the tiredness of your work. And from among His signs is that He made the day so that you may disperse, seeking sustenance from your Lord. Indeed, in the aforementioned are proofs and evidences for people who listen attentively while contemplating and accepting.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. From among His great signs which prove His power and oneness, is that He shows you the lightening in the sky, and combines within it fear of the thunderclaps and hope of rain. He also sends down rainwater for you from the heavens, and revives the earth by the regrowth of plants after it has dried up. Indeed, in that are clear proofs and evidences for understanding people, so that they may draw conclusions by it on resurrection after death for accountability and requital.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

re signs for people who listen, listening in a way so as to [be prompted to] reflect and take heed. [30:24] And of His signs is His showing you lightning to arouse fear, in the traveller, of storms, and hope, in the one not travelling, of [the coming of the] rain; and He sends down waterfront the heaven and with it He revives the earth after it has died, that is, [after] it has dried out, so that it produces vegeta¬ tion [once again]. Surely in that, mentioned, there are signs for people who understand, [a people who] reflect.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. And from among the signs of Allah which prove His power and oneness, is the upstanding of the sky without it falling and the earth not falling apart due to His command. Then, when He will call you once from the earth by the angel blowing the trumpet, you will suddenly emerge from your graves to give account and be requited.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ain]. Surely in that, mentioned, there are signs for people who understand, [a people who] reflect. [30:25] And of His signs is that the heaven and the earth remain Standing by His command, by His will, without any supports; then, when He calls you [to come] out of the earth, when Israfil blows the Horn for the raising from the graves [to commence], lo! you shall come forth, from it alive.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. And to Allah alone belongs whoever is in heavens and the earth, Allah created them, owns them and has full control over them. Everyone of His creations in the heavens and the earth are obedient to Him and submissive to His command.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. He is the one who initiates the creation without there being anything like it before, then he resurrects it after making it expire. Bringing it back is easier than initiating it, but both are easy for Him because whenever He intends something, He says “Be!” and it happens. For Him Mighty and Majestic is the highest of praise in whatever qualities of majesty and perfection he is praised with. He is the almighty who cannot be overcome, the Wise in His creation and decree.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is in the heavens and the earth, as possessions, creatures and serv¬ ants. All are obedient to Him. [30:27] And He it is Who initiates the creation, of mankind, then brings it back, after their destruction, and that is [even] easier for Him, than the initiation — from the perspective of those addressed for whom to repeat something is easier than doing it for the firSt time — otherwise, in God’s case, exalted be He, both are just as easy. His is the loftiest description in the heavens and the earth, the moSt sublime attribute, namely that ‘there is no god except God’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. O idolaters! Allah mentions an example for you of yourselves: do you have partners from your slaves who are equals to you in everything you own, such that you fear them just as you fear each other? Would you be happy for yourselves with your slaves being such? No doubt, you would not be happy with such an arrangement, so Allah is more worthy that He does not have a partner from His creation in His kingdom. Like that example and in other ways, Allah clearly explains different proofs and evidences for understanding people, because they are the ones who benefit from them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

that ‘there is no god except God’. And He is the Mighty, in His kingdom, the Wise, in His creation. [30:28] He has Struck, He has coined, for you, O idolaters, a similitude, that is [actually drawn], from yourselves, and it is [as follows]: do you have among those whom your right hands own, that is to say, among your servants, any partners, of yourselves, [who may share] in what We have provided for you, of property and so on, so that you, and they, are equal therein, fearing them as you fear your own [folk], [juSt as you fear] those free men like you? (the interrogative is meant as a neg…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. Their deviance is not because of any deficiency in proofs, nor of them not being explained, it is only because of following desires and their forefathers. So who is there that is capable of guiding those whom Allah has caused to deviate? No one is capable of it. There will have no helpers to prevent the punishment from them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the signs, [so] We explain them in such detail, for people who understand, [a people who] reflect. [30:29] Nay, but those who do evil, through idolatry, follow their own desires without any knowledge. So who will guide he whom God has led aStray?, that is to say, he will have none to guide him. And they have no helpers, [no] protectors against God’s chastisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. O Messenger! Turn your face, you and those with you, directing it towards the True Religion which Allah has directed you, turning away from all other religions: the religion of Islam upon which Allah intrinsically created people. There is no changing the creation of Allah, it is the correct and upright religion in which there is no deviation, but the majority of people do not know this.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

will have none to guide him. And they have no helpers, [no] protectors against God’s chastisement. [30:30] So set your purpose, O Muhammad ( s),for religion, as a hanif, as one inclining to it — in other words, devote your religion, you and whoever follows you, purely to God — a nature given by God, upon which He originated mankind, and this [nature] is His religion: in other words, adhere to it. There is no changing God’s creation. His religion, that is to say, do not change it by becoming idolaters.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. And return to Him, may He be glorified, by repenting from your sins, be mindful of Him by fulfilling His commands and refraining from His prohibitions, perform prayer with perfection, and do not be from the idolaters who go against nature and ascribe partners with Allah by worshipping them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

eness, but moSt people, namely, the Meccan disbelievers, do not know, [anything of] God’s Oneness — [30:31] turning, referring, to Him, exalted be He, concerning what He has commanded and what He has forbidden ( munibina, ‘turning’ is a circumstantial qualifier referring to the subject [of the verb] aqim, ‘set up’, in other words [addressing the third plural person] aqimu, ‘set up’) and fear Him and establish prayer and do not be among the idolaters, [30:32] [of] those (mina’lladhina is a substitution [for al-mushrikina, ‘idolaters’] using the same operator

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. And do not be from those idolaters who changed their religion, believing in some of it and rejecting other parts of it. They split into groups and sects, each sect happy with whatever falsehood they were on, thinking that they alone were upon the truth and others were on falsehood.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

idolaters, [30:32] [of] those (mina’lladhina is a substitution [for al-mushrikina, ‘idolaters’] using the same operator of the oblique [min]) who have divided up their religion, by being at variance over what they worship, and have become [dissenting] factions, secfts divided over this [matter], each party, among them, rejoic¬ ing, delighting, in what they have (a variant reading [for farraqu] is faraqu, in other words, ‘of those who have parted with the religion to which they have been commanded’).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. When the idolaters are afflicted by a difficulty i.e. poverty, drought, they supplicate only to their Lord, may He be glorified, returning to Him humbling themselves and seeking refuge in Him to remove the affliction from them. Then, when He shows them mercy by removing whatever afflicted them, they return to their ways of idolatry by supplicating to others along with Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

words, ‘of those who have parted with the religion to which they have been commanded’). [30:33] And when some distress, some hardship, befalls people, that is, [people such as] the Meccan disbelievers, they call on their Lord, turning, returning, in penitence to Him, alone. Then, when He lets them taile mercy from Him, by way of rain, lo! a party of them ascribe partners to their Lord. [30:34] Let them be ungratefid for what We have given them (this is [an imperative] meant as a threat). ‘So take your enjoyment.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. They do so to reject the bounties of Allah, from amongst them is removing their difficulty. So those who ascribe partners to Me should enjoy the ease they have in this life for surely they will come to know on the Day of Judgement that they were in clear misguidance.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

lets them taile mercy from Him, by way of rain, lo! a party of them ascribe partners to their Lord. [30:34] Let them be ungratefid for what We have given them (this is [an imperative] meant as a threat). ‘So take your enjoyment. Soon you will know’, the consequences of your enjoyment (there is a shift away from the third person address to the second). [30:35] Or (am: the hamza here is meant for denial) have We revealed any warrant, any argument or scripture, to them which might ipeak, a token speech, of what they associate with Him?, in other words, commanding them to associate others wi…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. What invited them to ascribing partners with Allah when they have no proof supporting it? I did not send any evidence to them in the form of any scripture which they could use as proof for their ascribing partners with Allah, nor do they have any scripture which talks in favour of their idolatry and upholds the validity of the disbelief they are on.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

your enjoyment (there is a shift away from the third person address to the second). [30:35] Or (am: the hamza here is meant for denial) have We revealed any warrant, any argument or scripture, to them which might ipeak, a token speech, of what they associate with Him?, in other words, commanding them to associate others with God? No! [30:36] And when We let people, that is, [people such as] the disbelievers of Mecca and others, taile some mercy, some grace, they exult in it, an exultation of arrogance.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. And when I give the people a taste of some of My bounties, i.e. health and wealth, they become happy with it; a happiness based on arrogance and pride. And if something that harms them reaches them, i.e. illness or poverty due to the sins they commit, they begin losing hope in the mercy of Allah and in the difficulty going away from them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of what they associate with Him?, in other words, commanding them to associate others with God? No! [30:36] And when We let people, that is, [people such as] the disbelievers of Mecca and others, taile some mercy, some grace, they exult in it, an exultation of arrogance. But if some evil, some hardship, befalls them for what their own hands have sent ahead, behold! they despair, of mercy. It is in the nature of a believer to give thanks in times of grace and to hope [for mercy] from his Lord in times of hardship. [30:37] Have they not seen, [have they not] realised, that God extends.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. Do they not see that Allah expands the sustenance for whichever of His servants He wishes, testing them to see whether they show gratitude or ingratitude? And He constrains sustenance upon whomsoever He wishes, testing to see whether they are patience or become angry. Indeed, in the increasing of provision for some, and its constriction upon others, are proofs of the kindness and mercy of Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

times of grace and to hope [for mercy] from his Lord in times of hardship. [30:37] Have they not seen, [have they not] realised, that God extends. He makes abundant. His provi¬ sion to whomever He will, as a te-ft, and Straitens?, and He restricts it for whomever He will, as a trial? Surely in that there are signs for people who believe, in them. [30:38] And give the relative what is his due, in the way of dutifulness and kindness, and the needy and the wayfarer, the traveller, [give] voluntary alms — the Prophet’s community must emulate him in this recede That is better for those who des…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. O Muslim! Give the relative whatever goodness and kinship he deserves, give the needy whatever he can fulfil his need with and help the stranger whose path back home has been cut off. Giving in these causes is better for those who seek the pleasure of Allah; those who give priority to this kind of assistance and rights are the ones who succeed by achieving their objective of paradise, and being granted safety from the feared punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t for whomever He will, as a trial? Surely in that there are signs for people who believe, in them. [30:38] And give the relative what is his due, in the way of dutifulness and kindness, and the needy and the wayfarer, the traveller, [give] voluntary alms — the Prophet’s community must emulate him in this recede That is better for those who desire God’s Countenance, [who desire] His reward, in exchange for what they do; those, they are the successful, the winners.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. Whatever wealth you give to anyone with the expectation that they will.return it to you with an increase, that wealth does not grow with Allah. And whatever wealth you give to fulfil someone's need, desiring only the pleasure of Allah, and not praise or reward from the people, the reward of that deed shall be multiplied for you by Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[who desire] His reward, in exchange for what they do; those, they are the successful, the winners. [30:39] And what you give in usury — such as when something is given as a gift or a present for the purpose of demanding more in return; it [the practice of usury] (riba) is referred to by the same noun denoting that [illicit] ‘extra (ziyada) requested in the [financial] transaction 3 — that it may increase the wealth of the people, giving it, does not increase with God — there is no reward in it for those who give it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. Allah Himself is the one who alone created you, then granted you sustenance, then will cause you to die, then revive you for the resurrection. Is there any of your idols which you worship that can do any of the above? He is far above and free of what the idolaters say and believe.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n their reward for what they sought (there is here a shift of address away from the second person). [30:40] God is the One Who created you, then provided for you, then makes you die, then gives you life: is there anyone among your associates, of those whom you have associated with God, who does anything of the kind? No! Glory be to Him and exalted be He above what they associate, with Him.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. Corruption has appeared in the land and sea in the lives of people by their span becoming shorter, and in their bodies by way of diseases and illnesses, due to the sins they commit. It has become apparent so that Allah may give them a taste of some of their evil deeds in the worldly life, perhaps they repent to Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

es anything of the kind? No! Glory be to Him and exalted be He above what they associate, with Him. [30:41] Corruption has appeared on land, in the wastelands, because of the rain being withheld and the vegetation diminishing, and on sea, in lands near rivers because of their waters diminishing, because of what people’s hands have perpetrated, of acfts of disobedience, that He may make them taile (li- yudhiqahum; or [may be read] li-nudhiqahum, ‘that We may make them taSte’) something of what they have done, that is, the punishment for it, that perhaps they may repent.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. Say - O Messenger, to these idolaters: “Travel the earth and ponder over what the outcome of the rejecting nations before you was. Their outcome was an evil one; the majority of them would ascribe partners with Allah, worshipping others with Him, and they were destroyed because of it.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e’) something of what they have done, that is, the punishment for it, that perhaps they may repent. [30:42] Say, to the Meccan disbelievers: ‘Travel in the land and behold how was the consequence for those who were before; moil of them were idolaters’, and so they were destroyed because of their idola¬ try, and their dwellings and habitations lie [desolate] in ruin.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. O Messenger! Turn your face in the direction of the correct religion of Islam in which there is no deviation, before the Day of Judgment comes. When it comes, there will be no one to prevent it, and on that day people will be divided: one group shall be pampered in paradise, while the other shall be punished in the hellfire.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

me to denote the practice of usury (riban) — hence the commentator’s paraphrase of yarbu as yazidu. [30:43] So set your purpose for the upright religion, the religion of Islam, before there comes the inevita¬ ble day from God, namely, the Day of Resurrection. On that day they shall be sundered (yassadda una: the original ta [yatasadda una] has been assimilated with the sad), that is, they will be dj^lit [into separate groups] after the Reckoning [destined] for Paradise or the Fire.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. Whoever disbelieves in Allah, the harm of his disbelief - which is permanent residence in the hellfire - will reach only himself. As for those who do good deeds seeking Allah’s pleasure through them, they are preparing for themselves entry into paradise and deriving enjoyment from whatever is within it, and they shall live in it forever.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

they will be dj^lit [into separate groups] after the Reckoning [destined] for Paradise or the Fire. [30:44] Whoever disbelieves, [the consequence of] his disbelief shall upon him, that is, the evil conse¬ quences of his disbelief, which will be [his being punished in] the Fire, and those who atl righteously, they will be paving the way for [ the salvation of] their own souls, preparing their places in Paradise, [30:45] that He may requite ( li-yajziya is semantically connected to yassadda'una, ‘they shall be sun¬ dered’) those who believe and perform righteous deeds out of His bounty, [th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. Allah will separate the people and divide them into two groups, so that He can reward those who have faith in Allah and perform good deeds that He is pleased with. Indeed, He does not love those who disbelieve in Him and His Messengers. Rather, He hates them severely and will punish them on the Day of Judgement.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the way for [ the salvation of] their own souls, preparing their places in Paradise, [30:45] that He may requite ( li-yajziya is semantically connected to yassadda'una, ‘they shall be sun¬ dered’) those who believe and perform righteous deeds out of His bounty, [that He may] reward them. Indeed He does not like the disbelievers, in other words. He will punish them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. And from His great signs that prove His power and oneness is that He sends winds that give glad tidings of imminent rain to the servants, and so that He may give you - O people! - a taste of His mercy by the greenery and ease that follows the rainfall. And also so that the ships can sail the sea by His will and you can seek from His grace by trading across the ocean. Perhaps you will show gratitude upon the favours of Allah so He may increase you in them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

He may] reward them. Indeed He does not like the disbelievers, in other words. He will punish them. [30:46] And of His signs, exalted be He, is that He unleashes the winds as bearers of good tidings, mean¬ ing, so that they may bring you good tidings of rain, and that He may let you taSte, thereby, of His mercy, namely, [in the way of] rain and fertile soil, and that the ships may run, thereby, by His command, by His will, and that you may seek, [that you may] request of.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. O Messenger! Verily, I have sent many Messengers to their people before you, so they brought miracles proving their truthfulness but the people rejected whatever their Messengers brought to them. So, we took retribution from those committed evil and destroyed them with My punishment, saving the Messengers and those who brought faith in them from destruction. It is a right I have obligated upon myself to rescue the believers and help them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rhaps you might [then] give thanks, for these graces, O people of Mecca, and so affirm His Oneness. [30:47] And verily We sent before you messengers to their people and they brought them clear signs, plain proofs of their sincerity concerning their Message to them, but they denied them. Then We took vengeance upon those who were guilty. We destroyed those who denied them, and it was ever incum¬ bent upon Us to give victory to the believers, over the disbelievers, by destroying these and delivering the believers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. Allah, may He be glorified, is the one who sends the winds and drives them. Those winds gather and move the clouds, stretching them in the sky however He wishes, either little or large; He also makes them into pieces sometimes. O observer! You then see the rain coming from within it, so when the rain reaches whichever of His servants He wishes, they become happy with the mercy of Allah upon them in the form of rainfall that will cause the earth to grow that which they and their livestock need.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

victory to the believers, over the disbelievers, by destroying these and delivering the believers. [30:48] God is the One Who unleashes the winds which then raise. Stir up, clouds, and He then spreads them across the heaven as He will, in small or large quantities, and He forms them into fragments (read kisafan or kisfan: ‘scattered pieces’) then you see the rain issuing out of them, that is, out of the midSt of them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. While just previously, they had been losing hope in any rain falling upon them.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. O Messenger! Look at the effects of the rainfall that Allah sends out of mercy for His servants; how Allah revives the earth with the various plants that grow after it had dried up and become barren. Indeed, the being who revived that dry earth is the one who will resurrect the dead as living; He is capable of everything, nothing is beyond His power and ability.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

(min qablihi is [repeated] for emphasis) they had been despondent, despairing of its sending down. [30:50] So behold the effects (a variant reading has [singular] athar, ‘the effecft’) of God’s mercy, that is, His grace in giving [them] rain, how He revives the earth after it has died, [after] it has dried out, so that it produces vegetation [again].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. If we were to send upon their farms and crops a wind which would spoil them, and they were to then see their crops yellow in colour after they had previously been green, they would then begin to show ingratitude to the numerous other bounties of Allah they were given before that.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. So just as you are incapable of making the dead and deaf hear, after they have distanced themselves from you to emphasise their inability to hear you, likewise you cannot guide those who are similar to them if they turn away and do not benefit.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

at, that is, after its turning yellow, to disbelieve, to deny the grace of [having been given] rain. [30:52] Andsoyou cannot make the dead hear, nor can you make the deaf hear the callwhen (read al- duaa idha, pronouncing both hamzas, or by not pronouncing the second one [that comes] between it and the ydj they go away with their backs turned. [30:53] Nor can you guide the blind out of their error. You can only make hear, in away so as to under¬ stand and accept, those who believe in Our signs, [in] the Qur’an, and have thus submitted, sincere in their affirmation of God’s Oneness.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. You are not able to guide those who have deviated from the straight path, onto treading the right path. Neither are you able to make anyone hear something beneficial to them, except those who believe in My Verses, because only they are the ones who will benefit from whatever you say; they are the ones submissive and accepting of My command.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. O people! Allah is the one who created you from a despised fluid, then He gave you the strength of manhood after the weakness of childhood, then gave you the weakness of old age after the strength of manhood. Allah creates whatever He wishes i.e. strength and weakness; He is he Knower of everything, nothing is hidden from Him; the Capable nothing is beyond His power and ability.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Our signs, [in] the Qur’an, and have thus submitted, sincere in their affirmation of God’s Oneness. [30:54] God is the One Who created you from [a State of] weakness, [from] a ‘base fluid’ [cf. Q. 32:8], then He ordained after, a second, weakness, which is the weakness of [the period of] childhood, Strength, that is, the Strength of youth, then after Strength He appointed weakness [again] and grey hair, the weakness of old age and the grey hairs of decrepitude (read [vocalised as] duf, ‘weakness’, in all three places).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. On the day judgement shall occur, the criminals will swear that had not been in their graves except a very short period of time. Likewise they were deluded in the world by denying the truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rength, youth and grey hairs, and He is the Knower, of how to manage His creatures, the Omnipotent. [30:55] And on the Day when the Hour comes the guilty, the disbelievers, shall swear that they had not remained more than an hour, in the grave. God, exalted be He, says: That is how they use to be deceived, [how] they used to be turned away from the truth — the Resurrection — similar to the way in which they have [now] been turned away from the real truth about how long they had remained.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. Those prophets and angels to whom Allah has granted knowledge will say, “You remained for as long as Allah decreed according to His infinite knowledge, until the day of your resurrection which you would deny, but you did not know that the resurrection was a reality and so you rejected it.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

way in which they have [now] been turned away from the real truth about how long they had remained. [30:56] But those who have been given knowledge and faith, of angels and others, shall say, ‘You have remained according to God’s decree, in accordance with what He had decreed [for you] in His prior knowledge, until the Day of Resurrection.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. So on the day when Allah shall resurrect all creations to give account and be requited, all the excuses the wrongdoers made up will not benefit them, and it will not be asked of them to now please Allah by repenting, because of the time for it having expired.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. And verily, taking the people into consideration, I have mentioned every type of example for them in this Qur’ān, so that the truth becomes clearly distinguished to them from falsehood. O Messenger! If you were to bring to them a clear proof of your truthfulness, those who disbelieve in Allah would say, “You only bring futile things!”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

means ‘they will [not] be asked for al-’utba, which denotes ‘a return to that which pleases God’). [30:58] And verily We have struck. We have coined, for mankind in this Qur’an every [kind of] simili¬ tude, as a way of cautioning them. And if(wa-la-in, the lam is for oaths) you, O Muhammad (s), were to bring them a [miraculous] sign, such as the Staff or the hand in the case of Moses, those who disbelieve, from among them, will certainly say (la-yaqulanna: the indicative nun has been omitted because of the other nun coming after it, and likewise the waw [replaced by the damma in lu], beca…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. Allah seals and misguides the heart of those who purposely reject the signs you bring them. Likewise Allah seals the heart of every disbeliever of the truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, ‘You — in other words, Muhammad (s) and his Companions — are nothing but followers of falsehood’. [30:59] Thus does God seal the hearts of those who do not know, [anything of] God’s Oneness, in the same way that He has sealed the hearts of these [aforementioned individuals]. [30:60] So be patient. Surely God’s promise, to give you victory over them, is true.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. O Messenger! Bear patience on the rejection of your people of you. Indeed, Allah’s promise to you of help and establishment no doubt remains. Let not those who do not believe they are going to be resurrected, lead you to become hasty and impatient.

Tafsir al-Jalalayn

—