(Revealed before Hijrah)

Date of Revelation and Context
The Surah was revealed at Mecca, but it is difficult to assign an exact date to its revelation. The most reliable authorities, however, place it in the sixth or seventh year of the Call, as in that year the tide of the Persian conquest to which the Surah pointedly refers was at its height; the Persian armies were knocking at the very gates of Constantinople and the disgrace and degradation of the Romans had touched its nadir. Towards the close of the preceding Surah it was stated that the present life is but a pastime and a sport if it is not spent in a noble cause, and that life, real and everlasting, is the one in which a spiritual wayfarer strives with might and main to win the pleasure of God. The present Surah opens with the prophetic words that the believers will successfully meet the ordeal of trials and tribulations through which they will be made to pass and as a reward of their sacrifice and suffering the gates of Divine grace and mercy will be opened to them.

Subject-Matter
The dominant theme of the Surah is the defeat and discomfiture of the forces of disbelief and darkness and the rise and triumph of Islam. It states with an emphasis and certainty which dispel all doubt that the old order is about to die and a new and better one will emerge from its ruins. The Surah opens with the declaration of a prophecy about the ultimate success of the Romans over the Persians. The prophecy was made at a time when the tide of the Persian conquest was sweeping away everything before its irresistible onrush and the degradation and humiliation of the Romans had sunk to its lowest depths. It was then beyond human knowledge and ingenuity to predict that within a period ranging from three to nine years, tables would be completely turned upon the Persians, and the vanquished would become the victors. The prophecy was literally fulfilled in most extraordinary and unforeseen circumstances. Its fulfilment implied another and a greater prophecy that the forces of disbelief which were then too powerful for the poor and the weak Muslims to withstand would also be put to complete rout, and Islam would march triumphantly from strength to strength.

Next, the Surah refers to the great powers of God manifested in the creation of the heavens and the earth, the alternation of day and night, the perfect design and order that exist in the universe, and in the birth of man from a very insignificant beginning. All these things lead to the irresistible and inevitable conclusion that God Who possesses such vast and unlimited powers does also have the power to make Islam grow from a small seed into a mighty tree under whose shade the whole of humanity will some day take rest. Islam is bound to succeed because it is Din al-Fitrah, i.e., it conforms to human nature and appeals to man's conscience, reason and commonsense. Its triumph will come about through a great and wonderful revolution which will take place in Arabia. A people, morally as good as dead, will be roused from their deep sleep of ages, and drinking deep at the spiritual fountain caused by the Holy Prophet to flow, will become the torch bearers of spiritual light and will carry the Message of Islam to the ends of the earth.

The Surah ends on the note that opposition to Islam cannot arrest or retard its progress. Truth in the long run triumphs and prospers and falsehood is defeated and humiliated. This phenomenon has taken place in the time of every Prophet of God and it will again take place in the time of the Holy Prophet. The Prophet is then asked to bear with patience and fortitude all the persecution and mockery to which he is being subjected, as success will soon come to him.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
[30:1] In the name of Allah, the Gracious, the Merciful.

الم
[30:2] Alif Lam Mim[2269].

غُلِبَتِ الرُّومُ
[30:3] The Romans have been defeated,

فِي أَدْنَى الأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ
[30:4] In the land nearby[2269A], and they, after their defeat, will be victorious.

فِي بِضْعِ سِنِينَ لِلَّهِ الأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ
[30:5] In a few years[2270] — Allah’s is the command before and after that — and on that day the believers will rejoice[2271],

بِنَصْرِ اللَّهِ يَنصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ
[30:6] With the help of Allah. He helps whom He pleases; and He is the Mighty, the Merciful.

وَعْدَ اللَّهِ لاَ يُخْلِفُ اللَّهُ وَعْدَهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
[30:7] Allah has made this promise[2272]. Allah breaks not His promise, but most men know not.

يَعْلَمُونَ ظَاهِرًا مِنْ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنْ الآخِرَةِ هُمْ غَافِلُونَ
[30:8] They know only the outer aspect of the life[2273] of this world, and of the Hereafter they are utterly unmindful.

أَوَلَمْ يَتَفَكَّرُوا فِي أَنفُسِهِمْ مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالأَرْضَ وَمَا بَيْنَهُمَا إِلاَّ بِالْحَقِّ وَأَجَلٍ مُسَمًّى وَإِنَّ كَثِيرًا مِنْ النَّاسِ بِلِقَاءِ رَبِّهِمْ لَكَافِرُونَ

[30:9] Do they not reflect in their own minds? Allah has not created the heavens and the earth and all that is between the two but in accordance with the requirements of wisdom[2274] and for a fixed term. But many among men believe not in the meeting of their Lord.

أَوَلَمْ يَسِيرُوا فِي الأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الأَرْضَ وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنفُسَهُمْ يَظْلِمُونَ

[30:10] Have they not travelled in the earth so that they might see how evil was the end of those who were before them? They were stronger than these in power, and they tilled the soil and populated it more and better than these have populated it. And their Messengers came to them with manifest Signs. And Allah would not wrong them, but they wronged their own souls.

ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوءَى أَنْ كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُون
[30:11] Then evil was the end of those who did evil, because they rejected the Signs of Allah, and mocked at them.

اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ثُمَّ إِلَيْهِ تُرْجَعُونَ
[30:12] Allah originates creation; then He repeats it; then to Him shall you be brought back.

وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ
[30:13] And on the day when the Hour will arrive the guilty shall be in despair.

وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَ
[30:14] And they shall have no intercessors from among them whom they associate with God; and they will deny those whom they associate with Him.

وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ
[30:15] And on the day when the Hour will arrive — on that day will they become separated from one another.

فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ
[30:16] Then those who believed and did good works will be honoured and made happy in a garden[2275].

وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الآخِرَةِ فَأُوْلَئِكَ فِي الْعَذَابِ مُحْضَرُونَ
[30:17] But as for those who disbelieved and rejected Our Signs and the meeting of the Hereafter, these will be brought forth in punishment.

فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ
[30:18] So glorify Allah when you enter the evening and when you enter the morning —

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ
[30:19] And to Him belongs all praise in the heavens and the earth[2276] — and glorify Him in the afternoon and when you enter upon the time of the decline of the sun.

يُخْرِجُ الْحَيَّ مِنْ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنْ الْحَيِّ وَيُحْيِ الأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ
[30:20] He brings forth the living from the dead, and He brings forth the dead from the living; and He gives life to the earth after its death. And in like manner shall you be brought forth.

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنتَشِرُونَ
[30:21] And one of His Signs is this, that He created you from dust; then, behold, you are men who move about[2277] on the face of the earth.

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ

[30:22] And one of His Signs is this, that He has created wives for you from among yourselves that you may find peace of mind in them, and He has put love and tenderness[2278] between you. In that surely are Signs for a people who reflect.

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذَلِكَ لآياتٍ لِلْعَالِمِينَ
[30:23] And among His Signs is the creation of the heavens and the earth, and the diversity of your tongues and colours. In that surely are Signs for those who possess knowledge[2279].

وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ إِنَّ فِي ذَلِكَ لآياتٍ لِقَوْمٍ يَسْمَعُونَ
[30:24] And among His Signs is your sleep by night and day, and your seeking of His bounty. In that surely are Signs for a people who hear.

وَمِنْ آيَاتِهِ يُرِيكُمْ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنْ السَّمَاءِ مَاءً فَيُحْيِ بِهِ الأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لآياتٍ لِقَوْمٍ يَعْقِلُونَ

[30:25] And one of His Signs is this, that He shows you the lightning as a source of fear and hope[2280], and He sends down water from the sky, and quickens therewith the earth after its death. In that surely are Signs for a people who understand.

وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالأَرْضُ بِأَمْرِهِ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنْ الأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ
[30:26] And among His Signs is this, that the heaven and the earth stand firm by His command[2281]. Then when He calls you by a call coming from the earth, behold, you will come forth.

وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ كُلٌّ لَهُ قَانِتُونَ
[30:27] And to Him belongs whosoever is in the heavens and the earth. All are obedient to Him[2282].

وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ وَلَهُ الْمَثَلُ الأَعْلَى فِي السَّمَاوَاتِ وَالأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

[30:28] And He it is Who originates the creation, then repeats it, and it is most easy for Him. His is the most exalted state in the heavens and the earth; and He is the Mighty, the Wise.

ضَرَبَ لَكُمْ مَثَلاً مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ كَذَلِكَ نُفَصِّلُ الآياتِ لِقَوْمٍ يَعْقِلُونَ

[30:29] He sets forth for you a parable concerning yourselves. Have you, among those whom your right hands possess, partners in what We have provided for you so that you become equal sharers therein[2283] and fear them as you fear each other? Thus do We explain the Signs to a people who understand.

بَلْ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُمْ بِغَيْرِ عِلْمٍ فَمَنْ يَهْدِي مَنْ أَضَلَّ اللَّهُ وَمَا لَهُمْ مِنْ نَاصِرِينَ
[30:30] Nay, but those who are unjust follow their own low desires without any knowledge. Then who can guide him whom Allah has adjudged as lost? There will be no helpers for them.

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

[30:31] So set thy face to the service of religion as one devoted to God. And follow the nature made by Allah[2284] — the nature in which He has created mankind. There is no altering the creation of Allah. That is the right religion. But most men know not.

مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلاَةَ وَلاَ تَكُونُوا مِنْ الْمُشْرِكِينَ
[30:32] Set your face to God, turning to Him in repentance, and fear Him, and observe Prayer[2285], and be not of those who associate partners with God —

مِنْ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
[30:33] Of those who split up their religion and have become divided into sects[2286]; every party rejoicing in what they have.

وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُمْ مُنِيبِينَ إِلَيْهِ ثُمَّ إِذَا أَذَاقَهُمْ مِنْهُ رَحْمَةً إِذَا فَرِيقٌ مِنْهُمْ بِرَبِّهِمْ يُشْرِكُونَ

[30:34] And when an affliction befalls men, they cry unto their Lord, turning to Him in repentance; then, when He has made them taste of mercy from Him, lo! a section of them associate partners with their Lord,

لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ
[30:35] So as to be ungrateful for what We have given them. So enjoy yourselves awhile, but soon you will come to know.

أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَانًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا بِهِ يُشْرِكُونَ
[30:36] Have We sent down to them any authority[2287] which speaks in favour of what they associate with Him?

وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ
[30:37] And when We make mankind taste of mercy, they rejoice therein; but if an evil befall them because of that which their own hands have sent on, behold! they are in despair.

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ إِنَّ فِي ذَلِكَ لآياتٍ لِقَوْمٍ يُؤْمِنُونَ
[30:38] Have they not seen that Allah enlarges the provision to whomsoever He pleases, and straitens it to whomsoever He pleases? In that truly are Signs for a people who believe.

فَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَأُوْلَئِكَ هُمْ الْمُفْلِحُونَ

[30:39] So give to the kinsman his due[2288], and to the needy, and to the wayfarer. That is best for those who seek the favour of Allah, and it is they who will prosper.

وَمَا آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَا فِي أَمْوَالِ النَّاسِ فَلاَ يَرْبُوا عِنْدَ اللَّهِ وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَئِكَ هُمْ الْمُضْعِفُونَ

[30:40] Whatever you pay as interest that it may increase the wealth of the people, it does not increase in the sight of Allah; but whatever you give in Zakat seeking the favour of Allah — it is these who will increase their wealth manifold[2289].

اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَفْعَلُ مِنْ ذَلِكُمْ مِنْ شَيْءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ

[30:41] It is Allah Who has created you, and then He has provided for you; then He will cause you to die, and then He will bring you to life[2290]. Is there any of your ‘partners’ who can do any of these things? Glorified be He and exalted above that which they associate with Him.

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ
[30:42] Corruption has appeared on land and sea because of what men’s hands have wrought[2291], that He may make them taste the fruit of some of their doings, so that they may turn back from evil.

قُلْ سِيرُوا فِي الأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلُ كَانَ أَكْثَرُهُمْ مُشْرِكِينَ
[30:43] Say, ‘Travel in the earth and see how evil was the end of those before you! Most of them were idolaters.’

فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لاَ مَرَدَّ لَهُ مِنْ اللَّهِ يَوْمَئِذٍ يَصَّدَّعُونَ
[30:44] So set thy face to the service of the right religion before there comes the day from Allah for which there will be no averting. On that day mankind will split up into parts.

مَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ وَمَنْ عَمِلَ صَالِحًا فَلأَنفُسِهِمْ يَمْهَدُونَ
[30:45] Those who disbelieve will bear the consequences of their disbelief; and those who do righteous deeds prepare good for themselves,

لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ إِنَّهُ لاَ يُحِبُّ الْكَافِرِينَ
[30:46] That He, out of His bounty, may reward those who believe and do righteous deeds. Surely, He loves not the disbelievers.

وَمِنْ آيَاتِهِ أَنْ يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ وَلِيُذِيقَكُمْ مِنْ رَحْمَتِهِ وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

[30:47] And among His Signs is this, that He sends the winds as bearers of glad tidings[2292] and that He may make you taste of His mercy, and that the ships may sail at His command, and that you may seek of His bounty, and that you may be grateful.

وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلاً إِلَى قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَانتَقَمْنَا مِنْ الَّذِينَ أَجْرَمُوا وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

[30:48] And surely We sent Messengers before thee to their own people, and they brought them clear Signs. Then We punished those who were guilty. And it was certainly due from Us to help the believers.

اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ

[30:49] It is Allah Who sends the winds so that they raise a cloud. Then He spreads it in the sky as He pleases and places it layer upon layer and thou seest the rain issuing forth from its midst. And when He causes it to fall on whom He pleases of His servants, behold! they rejoice;

وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ
[30:50] Though before that — before it was sent down upon them — they were in despair.

فَانظُرْ إِلَى آثَارِ رَحْمَةِ اللَّهِ كَيْفَ يُحْيِ الأَرْضَ بَعْدَ مَوْتِهَا إِنَّ ذَلِكَ لَمُحْيِي الْمَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[30:51] Look, therefore, at the marks of Allah’s mercy: how He quickens the earth after its death. Verily, the same God will quicken the dead;[2293] for He has power over all things.

وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ
[30:52] And if We sent a wind and they saw it (their harvest) turn yellow, they would certainly, thereafter, begin to deny Our favours.

فَإِنَّكَ لاَ تُسْمِعُ الْمَوْتَى وَلاَ تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِي
[30:53] And thou canst not make the dead to hear, nor canst thou make the deaf to hear the call, when they turn away showing their backs.

وَمَا أَنْتَ بِهَادِي الْعُمْيِ عَنْ ضَلاَلَتِهِمْ إِنْ تُسْمِعُ إِلاَّ مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُون
[30:54] Nor canst thou guide the blind out of their error. Thou canst make only those to hear who would believe in Our Signs and they submit[2294].

اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً يَخْلُقُ مَا يَشَاءُ وَهُوَ الْعَلِيمُ الْقَدِيرُ

[30:55] It is Allah Who created you in a state of weakness[2295], and after weakness gave strength; then, after strength, caused weakness and old age. He creates what He pleases. He is the All-knowing, the All-Powerful.

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ كَذَلِكَ كَانُوا يُؤْفَكُونَ
[30:56] And on the day when the Hour[2296] shall arrive the guilty will swear that they tarried not save an hour — thus were they turned away from the right path.

وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَى يَوْمِ الْبَعْثِ فَهَذَا يَوْمُ الْبَعْثِ وَلَكِنَّكُمْ كُنتُمْ لاَ تَعْلَمُونَ

[30:57] But those who are given knowledge and faith will say, ‘You have indeed tarried according to the Book of Allah, till the Day of Resurrection. And this is the Day of Resurrection[2297], but you did not care to know.’

فَيَوْمَئِذٍ لاَ يَنفَعُ الَّذِينَ ظَلَمُوا مَعْذِرَتُهُمْ وَلاَ هُمْ يُسْتَعْتَبُونَ
[30:58] So on that day their excuses will not avail the wrongdoers; nor will they be allowed to make amends[2298].

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ وَلَئِنْ جِئْتَهُمْ بِآيَةٍ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ أَنْتُمْ إِلاَّ مُبْطِلُونَ

[30:59] And truly, We have set forth for men in this Qur’an every kind of parable[2299]; and indeed, if thou bring them a Sign, those who disbelieve will surely say, ‘You are but liars.’

كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى قُلُوبِ الَّذِينَ لاَ يَعْلَمُونَ
[30:60] Thus does Allah seal the hearts of those who have no knowledge[2300].

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلاَ يَسْتَخِفَّنَّكَ الَّذِينَ لاَ يُوقِنُونَ
[30:61] So be thou patient. Surely the promise of Allah is true; and let not those who have no certainty of faith make light of thee.

2269. See 16.

2269A. Palestine.

2270. Bid' denotes a variety of numbers such as five, seven, ten, etc., but is generally understood to signify from three to nine (Lane).

2271. In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia-the Persian and the Roman Empires-shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favor of the Persians whose tide of conquest began in 602 A.D., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II, started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persians plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 61 3. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the Cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions.

The humiliation of Heraclius was so complete that 'Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun' (Historians' History of the World; vol. 7; p. 159; vol. 8; pp. 94-95 & Enc. Brit. under "Chosroes"II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the 'People of the Book.' But the Quraish of Mecca who, like the Persians, were idolaters, were glad to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D. came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. These verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years (Bid' meaning from three to nine years-Lane) and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans.

The significance of the prophecy lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would also be firmly laid. The prophecy was fulfilled in circumstances beyond human calculation and comprehension. 'In the midst of the Persian triumphs he (the Holy Prophet) ventured to foretell that before many years should elapse, victory would return to the banners of the Romans ... At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire' (Rise, Decline & Fall of the Roman Empire by
Gibbon, vol. 5. p. 74).

After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet's Hijrah to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Goudzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse; and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21 :I 6-1 7). In 627 Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favorite residence Dastgerd (near Baghdad) and, after dragging on an
inglorious existence, was murdered by his own son, Siroes, on 19th February, 628, A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.). The fulfillment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard put to it to explain it away.

Rodwell says that the vowel points of the Arabic expression used in the verse were left undecided so that it would read either way, i.e., Sayughlabun meaning, "they will be victorious," or Sayughlabun meaning, "they will be defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says : 'Our daily newspapers constantly forecast political events of this kind.' To this futile attempt of Mr. Wherry to explain away and belittle the importance of the prophecy Gibbon's quotation given above provides a crushing reply.

2272. The promise is referred to in 8:43.

2273. The knowledge of disbelievers is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or physical.

2274. If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man's life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man's spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.

2275. How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.

2276. When one reflects over the sublime purpose of man's creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound spontaneously to exclaim 'Glory be to Allah, the great Creator of heavens and earth and all that is between them.'

2277. Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e., clay (6:3; 17:62; 23:13; 32:8;37:12; 38:72). Man's creation from dust or dry earth refers to that stage of his creation whichpreceded his formation from clay-to man's food which is derived from earth and from whichhuman body derives its sustenance. The verse gives three arguments to prove God's existence:(a) God has created man from dust which apparently has no relation to life and does notpossess the attribute to produce it. (b) He has endowed him with very subtle emotions and hasimplanted in his nature a yearning and craving to make progress and has bestowed upon himaptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desireto spread about and dominate the world and has given him the necessary powers for the
achievement of this great object.

2278. Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.

2279. Human progress is closely linked with the diversity of tongues and colors. This diversity again points to a design and a designer. That designer is the Creator of heavens and earth. Underneath the diversity of tongues and colors which has resulted in diversity of civilizations and cultures there lies a unity-the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.

2280. Apart from heralding rain which brings fertility and prosperity in its wake, lightning kills germs of various diseases and eliminates worms that destroy crops. Thus, besides causing fear, it is a source of manifold benefits to man. Every element of nature plays its allotted part in the Divine scheme of things, thus bearing testimony to God's existence, and to His great wisdom and Dower.

2281. Long ages have passed since the solar system came into being, yet nothing has gone wrong with it. Such is God's handiwork that planets keep their orbits without any visible support.

2282. It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision; so perfect and consummate is the law and order that pervade the universe. This is the meaning of the words, 'All are obedient to Him.'

2283. The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?

2284. God is One and humanity is one. This is Fitrat Allah or Din al-fitrah-the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).

2285. Mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion must possess certain ordinances and commandments. Of these the top priority goes to Prayer.

2286. Deviation from true religion led people in the past to be split up into warring sections and caused differences among them.

2287. Having referred in the previous few verses to the Unity of God as the basic principle of all religions, this and the next three verses deal with Shirk, i.e., associating false gods with Allah. Polytheists possess no argument whatsoever in support of their false beliefs. Human nature, reason and commonsense all revolt against idolatry.

2288. The words 'his due,' embody a fine principle, viz., that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter's right and due, because they make a substantial contribution to the production of wealth of the rich by their labor (51:20). Wherever the Qur'an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I’ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).

2289. The verse institutes a contrast between Zakat and interest. Whereas by means of Zakat Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, the institution of interest not only does not better the economic condition of the poor, but actually tends to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. This verse particularly prohibits taking of interest on money loaned to banks or companies, etc.

2290. God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death-the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.

2291. The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master's fold.'

The beginning of the seventh century was an epoch of disintegration-national and social-and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man ... In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration.. . Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core ("Emotion as the Basis of Civilization" & "Spirit of Islam").

Such was the condition of mankind when the Holy Prophet Muhammad, humanity's greatest Teacher appeared on the world's stage and the most perfect and last Divine Law in the form of the Qur'an was revealed, because a perfect Law could only be revealed when all or most of the evils, particularly those known as root evils, had made their appearance and had become established.

The words 'land and sea,' may signify: (a) Nations whose cultures and civilizations were based purely on reason and collective human experience, and those whose cultures and civilizations were based on Divine revelation; (b) peoples living on the continents and those living in the islands. The verse means that all the nations of the world had become corrupt to the very core politically, socially and morally.

2292. These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favorable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."

2293. After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.

2294. Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.

2295. The word Du'f (weakness) has been mentioned thrice in this verse and describes three states of human weakness-the state of embryo, of childhood and that of old age.

2296. The hour of the triumph of Islam.

2297. The expression, 'Day of Resurrection,' here does not refer to Resurrection after death but to the advent of a new Divine Reformer when people are raised to a renewed spiritual life.

2298. The Arabic expression in the text means: (a) They will not be allowed to approach the Divine threshold; (b) they will not be permitted to make amends for the sins they would have committed; (c) no excuse in their defense will be accepted from them; and (d) they will not be taken into God's favor (Lane). All these meanings are implicit in the root word 'Ataba.

2299. Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).

2300. The hearts of only those people are 'sealed' who reject Divine knowledge that comes to them through a Divine Reformer. The 'sealing' of the hearts of disbelievers is the inevitable result of their own refusal to accept Divine knowledge.