QURAN · SURAH 30 · AR-RŪM
Introduction
Ar-Rūm, “The Romans”, is the thirtieth surah of the Quran, traditionally classified as Meccan. This edition presents all 60 verses. Its name comes from the opening announcement concerning the defeat of the Eastern Romans and their coming victory in the conflict with Persia.
From the fortunes of an empire, the surah turns towards a deeper question: what can appearances tell us, and what do they conceal? Human beings may understand the surface of worldly life while neglecting their final return. Earlier generations, the beginning of creation, and the promise of resurrection challenge the idea that present strength or weakness is the last word.
The signs are also close at hand: spouses finding tranquillity together, affection and mercy, the diversity of languages and colours, sleep, work, lightning, and rain. The world is presented as something to observe with reflection, listening, and understanding. These signs lead into practical responsibilities: worship GOD alone, resist factional pride, honour the claims of relatives and people in need, and give without making generosity a disguise for self-interest.
In ASH’s reading, the surah unites attention to creation with moral responsibility. Corruption on land and sea calls humanity to reconsider its actions; the earth restored by rain invites hope. Its final command is patience: faithfulness must endure beyond changing circumstances, grounded in trust in GOD rather than the illusion of human self-sufficiency.
Structure of the surah
This thematic outline follows all 60 verses in order. It is an editorial reading guide, distinct from the traditional divisions used in recitation.
- Verses 1–7 · The Romans and the promise of reversalDefeat, renewed victory, and the limits of judging life only by appearances.
- Verses 8–16 · History, creation, and the final meetingEarlier generations, human responsibility, resurrection, and the separation at the Hour.
- Verses 17–19 · Praise through the day and the renewal of lifeMorning and evening remembrance; the living, the dead, and the earth restored.
- Verses 20–27 · Signs in humanity and the worldHuman origins, marriage, languages and colours, rest, rain, and the renewal of creation.
- Verses 28–32 · The original disposition and undivided worshipA parable against association, the fiṭrah, prayer, and the warning against factional pride.
- Verses 33–40 · Gratitude, provision, and sincere givingTurning to GOD in hardship, responsibilities towards others, and the meaning of true increase.
- Verses 41–45 · Corruption, return, and responsibilityThe consequences of human actions and the call to turn before the final Day.
- Verses 46–53 · Winds, rain, and the reception of the signsMercy and ingratitude, the messengers, the revived earth, and resistance to hearing.
- Verses 54–60 · Human weakness and steadfast hopeThe stages of life, the Hour, knowledge and faith, and patience in GOD’s promise.
Audio of the entire surah
Listen to Ar-Rūm and follow the reading in the text below.
Complete interlinear table
Quran 30, 1–60. Each row contains one complete verse in Arabic, transliteration, Maulana Muhammad Ali’s English translation, and an ASH English study rendering. The comparison is arranged verse by verse, rather than word by word.
Reading approach. The ASH column is an editorial study rendering, distinct from Ali’s translation. Notes outside the table explain important choices. Transliteration uses ā, ī, and ū for long vowels, ʿ for ʿayn, ʾ for hamza, and consonantal diacritics; it is a reading aid, not a complete notation of tajwīd. The opening basmala is separate from the 60 numbered verses. Some sentences continue across verse boundaries.
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Bismi Allāhi ar-Raḥmāni ar-Raḥīm.
In the name of GOD, the Compassionate, the Merciful.
Verses 1–7 · The Romans and the promise of reversal
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 1 | الٓمٓ | Alif Lām Mīm. | I, GOD, am the Best Knower. | Alif Lām Mīm. |
| 2 | غُلِبَتِ ٱلرُّومُ | Ghulibati arrūm. | The Romans are vanquished. | The Romans have been defeated, |
| 3 | فِىٓ أَدْنَى ٱلْأَرْضِ وَهُم مِّنۢ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ | Fī adnā alarḍi wahum min baʿdi ghalabihim sayaghlibūn. | In a near land, and they, after their defeat, will gain victory. | in a nearby land. Yet after their defeat they will prevail, |
| 4 | فِى بِضْعِ سِنِينَ ۗ لِلَّهِ ٱلْأَمْرُ مِن قَبْلُ وَمِنۢ بَعْدُ ۚ وَيَوْمَئِذٍۢ يَفْرَحُ ٱلْمُؤْمِنُونَ | Fī biḍʿi sinīna lillāhi alamru min qablu wamin baʿdu wayawmaʾidhin yafraḥu almuʾminūn. | Within nine years. GOD's is the command before and after. And on that day the believers will rejoice. | within a few years. To GOD belongs the command before and after. On that day the believers will rejoice, |
| 5 | بِنَصْرِ ٱللَّهِ ۚ يَنصُرُ مَن يَشَآءُ ۖ وَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ | Binaṣri Allāhi yanṣuru man yashāʾu wahuwa alʿazīzu arraḥīm. | In GOD's help. He helps whom He pleases, and He is the Mighty, the Merciful. | in GOD’s help. He grants victory to whom He wills, and He is the Mighty, the Merciful. |
| 6 | وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ وَعْدَهُۥ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ | Waʿda Allāhi lā yukhlifu Allāhu waʿdahu walākinna akthara annāsi lā yaʿlamūn. | (It is) GOD's promise. GOD will not fail in His promise, but most people know not. | This is GOD’s promise. GOD does not break His promise, but most people do not know. |
| 7 | يَعْلَمُونَ ظَٰهِرًۭا مِّنَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ عَنِ ٱلْءَاخِرَةِ هُمْ غَٰفِلُونَ | Yaʿlamūna ẓāhiran mina alḥayāti addunyā wahum ʿani alākhirati hum ghāfilūn. | They know the outward of this world's life, but of the Hereafter they are heedless. | They know an outward aspect of the life of this world, but of the life to come they are heedless. |
The opening and its historical setting. ASH retains “Alif Lām Mīm” in 30, 1; Ali’s expanded sentence is his interpretation of the letters. The Romans are the Eastern Romans, commonly called Byzantines, in their conflict with the Persians. In 30, 3, ASH follows the geographical reading “a nearby land”; the phrase is not rendered here as a precise altitude measurement. In 30, 4, ASH retains “a few years”, while Ali writes “within nine years”. The text does not name a battle or give a calendar date; assigning an exact sequence of events requires historical argument beyond translation.
Verses 8–16 · History, creation, and the final meeting
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 8 | أَوَلَمْ يَتَفَكَّرُوا۟ فِىٓ أَنفُسِهِم ۗ مَّا خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍۢ مُّسَمًّۭى ۗ وَإِنَّ كَثِيرًۭا مِّنَ ٱلنَّاسِ بِلِقَآئِ رَبِّهِمْ لَكَٰفِرُونَ | Awalam yatafakkarū fī anfusihim mā khalaqa Allāhu assamāwāti walarḍa wamā baynahumā illā bilḥaqqi waʾajalin musamman wainna kathīran mina annāsi biliqāʾi rabbihim lakāfirūn. | Do they not reflect within themselves? GOD did not create the heavens and the earth and what is between them but with truth, and (for) an appointed term. And surely most of the people are deniers of the meeting with their LORD. | Have they not reflected within themselves? GOD created the heavens, the earth, and all that is between them only in truth and for an appointed term. Yet many people deny the meeting with their LORD. |
| 9 | أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةًۭ وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ | Awalam yasīrū fī alarḍi fayanẓurū kayfa kāna ʿāqibatu alladhīna min qablihim kānū ashadda minhum quwwatan waʾathārū alarḍa waʿamarūhā akthara mimmā ʿamarūhā wajāʾathum rusuluhum bilbayyināti famā kāna Allāhu liyaẓlimahum walākin kānū anfusahum yaẓlimūn. | Have they not travelled in the earth and seen what was the end of those before them? They were stronger than these in prowess, and dug up the earth, and built on it more than these have built. And their messengers came to them with clear arguments. So it was not GOD, Who wronged them, but they wronged themselves. | Have they not travelled through the earth and seen the outcome of those before them? Those people were stronger than they are, worked the earth, and developed it more than they have. Their messengers came to them with clear proofs. GOD did not wrong them; rather, they wronged themselves. |
| 10 | ثُمَّ كَانَ عَٰقِبَةَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ ٱلسُّوٓأَىٰٓ أَن كَذَّبُوا۟ بِـَٔايَٰتِ ٱللَّهِ وَكَانُوا۟ بِهَا يَسْتَهْزِءُونَ | Thumma kāna ʿāqibata alladhīna asāʾū assūʾā an kadhdhabū biāyāti Allāhi wakānū bihā yastahziʾūn. | Then evil was the end of those who did evil, because they rejected the messages of GOD and mocked at them. | Then the worst was the outcome of those who did evil, because they denied GOD’s signs and used to mock them. |
| 11 | ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيْهِ تُرْجَعُونَ | Allāhu yabdaʾu alkhalqa thumma yuʿīduhu thumma ilayhi turjaʿūn. | GOD originates the creation, then reproduces it, then to Him you will be returned. | GOD begins creation, then brings it forth again; then to Him you will be returned. |
| 12 | وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُبْلِسُ ٱلْمُجْرِمُونَ | Wayawma taqūmu assāʿatu yublisu almujrimūn. | And the day when the Hour comes, the guilty will despair. | On the Day when the Hour arises, the guilty will be left in despair. |
| 13 | وَلَمْ يَكُن لَّهُم مِّن شُرَكَآئِهِمْ شُفَعَٰٓؤُا۟ وَكَانُوا۟ بِشُرَكَآئِهِمْ كَٰفِرِينَ | Walam yakun lahum min shurakāʾihim shufaʿāʾu wakānū bishurakāʾihim kāfirīn. | And they will have no intercessors from among their associate-gods, and they will deny their associate-gods. | None of the partners they associated with GOD will intercede for them, and they will disown those partners. |
| 14 | وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍۢ يَتَفَرَّقُونَ | Wayawma taqūmu assāʿatu yawmaʾidhin yatafarraqūn. | And the day when the Hour comes, that day they will be separated one from the other. | On the Day when the Hour arises, on that Day they will be separated. |
| 15 | فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَهُمْ فِى رَوْضَةٍۢ يُحْبَرُونَ | Faʾammā alladhīna āmanū waʿamilū aṣṣāliḥāti fahum fī rawḍatin yuḥbarūn. | Then as to those who believed and did good, they will be made happy in a garden. | As for those who believed and did righteous deeds, they will be filled with joy in a garden. |
| 16 | وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَا وَلِقَآئِ ٱلْءَاخِرَةِ فَأُو۟لَٰٓئِكَ فِى ٱلْعَذَابِ مُحْضَرُونَ | Waʾammā alladhīna kafarū wakadhdhabū biāyātinā waliqāʾi alākhirati faulāʾika fī alʿadhābi muḥḍarūn. | And as for those who disbelieved and rejected Our messages and the meeting of the Hereafter, they will be brought to chastisement. | But those who disbelieved and denied Our signs and the meeting in the life to come will be brought into punishment. |
Responsibility within history. The surah asks the reader to reflect and to examine the fate of earlier peoples. Its contrast between outward knowledge and heedlessness is not a rejection of knowledge itself: in 30, 22 and 30, 56, knowledge receives a positive place. The account of judgement should be read alongside 30, 9, which places wrongdoing upon those who committed it.
Verses 17–19 · Praise through the day and the renewal of life
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 17 | فَسُبْحَٰنَ ٱللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ | Fasubḥāna Allāhi ḥīna tumsūna waḥīna tuṣbiḥūn. | So glory be to GOD when you enter the evening and when you enter the morning. | So glorify GOD when you enter the evening and when you enter the morning. |
| 18 | وَلَهُ ٱلْحَمْدُ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَعَشِيًّۭا وَحِينَ تُظْهِرُونَ | Walahu alḥamdu fī assamāwāti walarḍi waʿashiyyan waḥīna tuẓhirūn. | And to Him be praise in the heavens and the earth, and in the afternoon, and when the sun declines. | To Him belongs praise in the heavens and on earth, and in the late afternoon and when you reach midday. |
| 19 | يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَيُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَٰلِكَ تُخْرَجُونَ | Yukhriju alḥayya mina almayyiti wayukhriju almayyita mina alḥayyi wayuḥyī alarḍa baʿda mawtihā wakadhālika tukhrajūn. | He brings forth the living from the dead and brings forth the dead from the living, and gives life to the earth after its death. And thus will you be brought forth. | He brings the living out of the dead and the dead out of the living, and revives the earth after its death. In the same way you will be brought forth. |
Praise and time. In 30, 18, the ASH rendering distinguishes the late afternoon from midday. Ali’s wording is retained in its own column. The passage joins the rhythm of worship to the movement between life and death; the revived earth becomes an image through which the promise of resurrection is contemplated.
Verses 20–27 · Signs in humanity and the world
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 20 | وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍۢ ثُمَّ إِذَآ أَنتُم بَشَرٌۭ تَنتَشِرُونَ | Wamin āyātihi an khalaqakum min turābin thumma idhā antum basharun tantashirūn. | And of His signs is this, that He created you from dust, then lo! you are mortals (who) scatter. | Among His signs is that He created you from dust; then, behold, you are human beings spreading abroad. |
| 21 | وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًۭا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةًۭ وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّقَوْمٍۢ يَتَفَكَّرُونَ | Wamin āyātihi an khalaqa lakum min anfusikum azwājan litaskunū ilayhā wajaʿala baynakum mawaddatan waraḥmatan inna fī dhālika laʾāyātin liqawmin yatafakkarūn. | And of His signs is this, that He created mates for you from yourselves that you might find quiet of mind in them, and He put between you love and compassion. Surely there are signs in this for a people who reflect. | Among His signs is that He created spouses for you from among yourselves, so that you may find tranquillity with them; and He placed affection and mercy between you. In this are signs for people who reflect. |
| 22 | وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّلْعَٰلِمِينَ | Wamin āyātihi khalqu assamāwāti walarḍi wakhtilāfu alsinatikum waʾalwānikum inna fī dhālika laʾāyātin lilʿālimīn. | And of His signs is the creation of the heavens and the earth and the diversity of your tongues and colours. Surely there are signs in this for the learned. | Among His signs are the creation of the heavens and the earth, and the diversity of your languages and colours. In this are signs for those who possess knowledge. |
| 23 | وَمِنْ ءَايَٰتِهِۦ مَنَامُكُم بِٱلَّيْلِ وَٱلنَّهَارِ وَٱبْتِغَآؤُكُم مِّن فَضْلِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّقَوْمٍۢ يَسْمَعُونَ | Wamin āyātihi manāmukum billayli wannahāri wabtighāʾukum min faḍlihi inna fī dhālika laʾāyātin liqawmin yasmaʿūn. | And of His signs is your sleep by night and by day and your seeking of His bounty. Surely there are signs in this for a people who would hear. | Among His signs are your sleep by night and day, and your seeking His bounty. In this are signs for people who listen. |
| 24 | وَمِنْ ءَايَٰتِهِۦ يُرِيكُمُ ٱلْبَرْقَ خَوْفًۭا وَطَمَعًۭا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءًۭ فَيُحْىِۦ بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّقَوْمٍۢ يَعْقِلُونَ | Wamin āyātihi yurīkumu albarqa khawfan waṭamaʿan wayunazzilu mina assamāʾi māʾan fayuḥyī bihi alarḍa baʿda mawtihā inna fī dhālika laʾāyātin liqawmin yaʿqilūn. | And of His signs is this, that He shows you the lightning for fear and for hope, and sends down water from the cloud, then gives life there-with to the earth after its death. Surely there are signs in this for a people who understand. | Among His signs is that He shows you lightning, bringing fear and hope, and sends down water from the sky, with which He revives the earth after its death. In this are signs for people who use their reason. |
| 25 | وَمِنْ ءَايَٰتِهِۦٓ أَن تَقُومَ ٱلسَّمَآءُ وَٱلْأَرْضُ بِأَمْرِهِۦ ۚ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةًۭ مِّنَ ٱلْأَرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ | Wamin āyātihi an taqūma assamāʾu walarḍu biʾamrihi thumma idhā daʿākum daʿwatan mina alarḍi idhā antum takhrujūn. | And of His signs is this, that the heaven and the earth subsist by His command. Then when He calls you from the earth — lo! you come forth. | Among His signs is that heaven and earth stand by His command. Then, when He calls you with a call from the earth, behold, you will come forth. |
| 26 | وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّۭ لَّهُۥ قَٰنِتُونَ | Walahu man fī assamāwāti walarḍi kullun lahu qānitūn. | And His is whosoever is in the heavens and the earth. All are obedient to Him. | To Him belongs everyone in the heavens and on earth. All are subject to Him. |
| 27 | وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ ٱلْمَثَلُ ٱلْأَعْلَىٰ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ | Wahuwa alladhī yabdaʾu alkhalqa thumma yuʿīduhu wahuwa ahwanu ʿalayhi walahu almathalu alaʿlā fī assamāwāti walarḍi wahuwa alʿazīzu alḥakīm. | And He it is, Who originates the creation, then reproduces it, and it is very easy to Him. And His is the most exalted state in the heavens and the earth; and He is the Mighty, the Wise. | He is the One who begins creation and then brings it forth again, and this is easier for Him. To Him belongs the highest description in the heavens and on earth. He is the Mighty, the Wise. |
Affection, mercy, and diversity. In 30, 21, mawadda and raḥma are rendered as “affection” and “mercy”. In an ASH reflection, tranquillity in marriage calls for care and responsibility, not domination. Verse 30, 22 places differences of language and colour among the signs of GOD. In 30, 27, ASH retains the comparative “easier”, while Ali has “very easy”; the wording does not imply that the first creation exhausted or limited GOD’s power.
Verses 28–32 · The original disposition and undivided worship
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 28 | ضَرَبَ لَكُم مَّثَلًۭا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌۭ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍۢ يَعْقِلُونَ | Ḍaraba lakum mathalan min anfusikum hal lakum mimmā malakat aymānukum min shurakāʾa fī mā razaqnākum faʾantum fīhi sawāʾun takhāfūnahum kakhīfatikum anfusakum kadhālika nufaṣṣilu alāyāti liqawmin yaʿqilūn. | He sets forth to you a parable relating to yourselves. Have you among those whom your right hands possess partners in that which We have provided you with, so that with respect to it you are alike — you fear them as you fear each other? Thus do We make the messages clear for a people who understand. | He sets before you an example drawn from yourselves: do you have, among those whom your right hands possess, partners in what We have provided for you, so that you are equal in it, fearing them as you fear one another? Thus We explain the signs in detail for people who use their reason. |
| 29 | بَلِ ٱتَّبَعَ ٱلَّذِينَ ظَلَمُوٓا۟ أَهْوَآءَهُم بِغَيْرِ عِلْمٍۢ ۖ فَمَن يَهْدِى مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَا لَهُم مِّن نَّٰصِرِينَ | Bali ittabaʿa alladhīna ẓalamū ahwāʾahum bighayri ʿilmin faman yahdī man aḍalla Allāhu wamā lahum min nāṣirīn. | Nay, those who are unjust follow their low desires without any knowledge; so who can guide him whom GOD leaves in error? And they shall have no helpers. | Rather, those who do wrong follow their desires without knowledge. Who, then, can guide someone whom GOD has allowed to stray? They will have no helpers. |
| 30 | فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ | Faʾaqim wajhaka liddīni ḥanīfan fiṭrata Allāhi allatī faṭara annāsa ʿalayhā lā tabdīla likhalqi Allāhi dhālika addīnu alqayyimu walākinna akthara annāsi lā yaʿlamūn. | So set thy face for religion, being upright, the nature made by GOD in which He has created men. There is no altering GOD's creation. That is the right religion but most people know not — | Set your face towards the religion, inclining wholly to truth: the original disposition GOD has given, upon which He created humankind. There is no changing GOD’s creation. That is the upright religion, but most people do not know. |
| 31 | ۞ مُنِيبِينَ إِلَيْهِ وَٱتَّقُوهُ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُشْرِكِينَ | Munībīna ilayhi wattaqūhu waʾaqīmū aṣṣalāta walā takūnū mina almushrikīn. | Turning to Him; and keep your duty to Him, and keep up prayer and be not of the polytheists, | Turn to Him, be mindful of Him, maintain prayer, and do not be among those who associate others with GOD, |
| 32 | مِنَ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًۭا ۖ كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ | Mina alladhīna farraqū dīnahum wakānū shiyaʿan kullu ḥizbin bimā ladayhim fariḥūn. | Of those who split up their religion and become parties; every sect rejoicing in that which is with it. | among those who divided their religion and became factions, each party rejoicing in what it possesses. |
Fiṭrah and the parable. The phrase “those whom your right hands possess” in 30, 28 refers to enslaved people in the historical social setting of the example; it should not be concealed by translating it as ordinary employment. The argument concerns attributing partners to GOD. In 30, 30, fiṭrah is rendered “original disposition”; Ibn Kathīr connects it with recognition of GOD and worship of Him alone. The following call to prayer and repentance prevents this from becoming a claim that every desire is inherently right. The warning against factions invites self-examination, not the erasure of doctrinal differences.
Verses 33–40 · Gratitude, provision, and sincere giving
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 33 | وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّۭ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌۭ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ | Waidhā massa annāsa ḍurrun daʿaw rabbahum munībīna ilayhi thumma idhā adhāqahum minhu raḥmatan idhā farīqun minhum birabbihim yushrikūn. | And when harm afflicts men, they call upon their LORD, turning to Him, then when He makes them taste of mercy from Him, lo! some of them begin to associate (others) with their LORD, | When hardship touches people, they call upon their LORD, turning to Him. Then, when He lets them taste mercy from Himself, some of them associate others with their LORD, |
| 34 | لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ ۚ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ | Liyakfurū bimā ātaynāhum fatamattaʿū fasawfa taʿlamūn. | So as to be ungrateful for that which We have given them. So enjoy yourselves a while — you will soon come to know. | showing ingratitude for what We have given them. Enjoy yourselves, then; soon you will know. |
| 35 | أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَٰنًۭا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا۟ بِهِۦ يُشْرِكُونَ | Am anzalnā ʿalayhim sulṭānan fahuwa yatakallamu bimā kānū bihi yushrikūn. | Or, have We sent to them an authority so that it speaks of that which they associate with Him? | Or have We sent down to them an authority that speaks in favour of what they associate with Him? |
| 36 | وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةًۭ فَرِحُوا۟ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ | Waʾidhā adhaqnā annāsa raḥmatan fariḥū bihā wain tuṣibhum sayyiʾatun bimā qaddamat aydīhim idhā hum yaqnaṭūn. | And when We make people taste of mercy they rejoice in it, and if an evil befall them for what their hands have already wrought, lo! they despair. | When We let people taste mercy, they rejoice in it; but when an evil befalls them because of what their hands have sent ahead, behold, they despair. |
| 37 | أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ | Awalam yaraw anna Allāha yabsuṭu arrizqa liman yashāʾu wayaqdiru inna fī dhālika laʾāyātin liqawmin yuʾminūn. | See they not that GOD enlarges provision and straitens (it) for whom He pleases? Certainly there are signs in this for a people who believe. | Do they not see that GOD expands provision for whom He wills and restricts it? In this are signs for people who believe. |
| 38 | فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ۚ ذَٰلِكَ خَيْرٌۭ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ | Faāti dhā alqurbā ḥaqqahu walmiskīna wabna assabīli dhālika khayrun lilladhīna yurīdūna wajha Allāhi waulāʾika humu almufliḥūn. | So give to the near of kin his due, and to the needy and the wayfarer. This is best for those who desire GOD's pleasure, and these it is who are successful. | Give the relative what is due to them, and likewise the needy person and the traveller. That is better for those who seek GOD’s countenance, and it is they who prosper. |
| 39 | وَمَآ ءَاتَيْتُم مِّن رِّبًۭا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ ۖ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍۢ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ | Wamā ātaytum min riban liyarbuwa fī amwāli annāsi falā yarbū ʿinda Allāhi wamā ātaytum min zakātin turīdūna wajha Allāhi faulāʾika humu almuḍʿifūn. | And whatever you lay out at usury, so that it may increase in the property of men, it increases not with GOD; and whatever you give in charity, desiring GOD's pleasure these will get manifold. | Whatever you give as ribā, seeking increase through people’s wealth, does not increase with GOD. But whatever you give in charity, seeking GOD’s countenance—it is those who give thus whose reward is multiplied. |
| 40 | ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍۢ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ | Allāhu alladhī khalaqakum thumma razaqakum thumma yumītukum thumma yuḥyīkum hal min shurakāʾikum man yafʿalu min dhālikum min shayʾin subḥānahu wataʿālā ʿammā yushrikūn. | GOD is He Who created you, then He sustains you, then He causes you to die, then brings you to life. Is there any of your associate-gods who does aught of it? Glory be to Him, and exalted be He above what they associate (with Him)! | GOD is the One who created you, then provided for you, then causes you to die, then brings you to life. Can any of the partners you associate with Him do any of this? Glory be to Him! Exalted is He above what they associate with Him. |
Giving and increase. In 30, 38–39, “GOD’s countenance” renders wajha Allāh; Ali uses “GOD’s pleasure”. ASH retains the term ribā in 30, 39 because its interpretation here deserves attention. Ali translates it as “usury”, while Ibn Kathīr reports a reading concerning gifts offered in the hope of receiving more in return. Both stand in contrast to sincere charity. This brief passage should not be made to carry, by itself, the whole later legal discussion of ribā.
Verses 41–45 · Corruption, return, and responsibility
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 41 | ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ | ẓahara alfasādu fī albarri walbaḥri bimā kasabat aydī annāsi liyudhīqahum baʿḍa alladhī ʿamilū laʿallahum yarjiʿūn. | Corruption has appeared in the land and the sea on account of that which men's hands have wrought, that He may make them taste a part of that which they have done, so that they may return. | Corruption has appeared on land and sea because of what people’s hands have earned, so that He may let them taste some of what they have done, so that they may return. |
| 42 | قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ | Qul sīrū fī alarḍi fanẓurū kayfa kāna ʿāqibatu alladhīna min qablu kāna aktharuhum mushrikīn. | Say: Travel in the land, then see what was the end of those before. Most of them were polytheists. | Say: “Travel through the earth and see the outcome of those before you. Most of them associated others with GOD.” |
| 43 | فَأَقِمْ وَجْهَكَ لِلدِّينِ ٱلْقَيِّمِ مِن قَبْلِ أَن يَأْتِىَ يَوْمٌۭ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۖ يَوْمَئِذٍۢ يَصَّدَّعُونَ | Faʾaqim wajhaka liddīni alqayyimi min qabli an yaʾtiya yawmun lā maradda lahu mina Allāhi yawmaʾidhin yaṣṣaddaʿūn. | Then set thyself, being upright, to the right religion before there come from GOD the day which cannot be averted on that day they will be separated. | Set your face towards the upright religion before a Day comes from GOD that cannot be turned back. On that Day they will be divided. |
| 44 | مَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَمَنْ عَمِلَ صَٰلِحًۭا فَلِأَنفُسِهِمْ يَمْهَدُونَ | Man kafara faʿalayhi kufruhu waman ʿamila ṣāliḥan falianfusihim yamhadūn. | Whoever disbelieves will be responsible for his disbelief; and whoever does good, such prepare (good) for their own souls, | Whoever disbelieves bears the burden of their disbelief; and those who act righteously prepare good for themselves, |
| 45 | لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْكَٰفِرِينَ | Liyajziya alladhīna āmanū waʿamilū aṣṣāliḥāti min faḍlihi innahu lā yuḥibbu alkāfirīn. | That He may reward out of His grace those who believe and do good. Surely He loves not the disbelievers. | so that He may reward, from His bounty, those who believe and do righteous deeds. He does not love those who disbelieve. |
Corruption on land and sea. Fasād in 30, 41 is kept as “corruption”, without restricting it to a single modern problem. ASH sees a relevant application to environmental damage and social injustice when these result from human conduct; this is an ethical application, not a claim that the verse names a particular contemporary crisis. Nor does it authorise blaming every sufferer for their suffering. The stated aim is a return from wrongdoing.
Verses 46–53 · Winds, rain, and the reception of the signs
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 46 | وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍۢ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ | Wamin āyātihi an yursila arriyāḥa mubashshirātin waliyudhīqakum min raḥmatihi walitajriya alfulku biʾamrihi walitabtaghū min faḍlihi walaʿallakum tashkurūn. | And of His signs is this, that He sends forth the winds bearing good news, and that He may make you taste of His mercy, and that the ships may glide by His command, and that you may seek His grace, and that you may be grateful. | Among His signs is that He sends the winds as bearers of good news, to let you taste His mercy, so that ships may sail by His command, so that you may seek His bounty, and so that you may be grateful. |
| 47 | وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ | Walaqad arsalnā min qablika rusulan ilā qawmihim fajāʾūhum bilbayyināti fantaqamnā mina alladhīna ajramū wakāna ḥaqqan ʿalaynā naṣru almuʾminīn. | And certainly We sent before thee messengers to their people, so they came to them with clear arguments, then We punished those who were guilty. And to help believers is ever incumbent on Us. | Before you We sent messengers to their peoples, and they brought them clear proofs. Then We exacted retribution from those who committed wrongdoing; and helping the believers was a duty We had taken upon Ourselves. |
| 48 | ٱللَّهُ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًۭا فَيَبْسُطُهُۥ فِى ٱلسَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُۥ كِسَفًۭا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ ۖ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ | Allāhu alladhī yursilu arriyāḥa fatuthīru saḥāban fayabsuṭuhu fī assamāʾi kayfa yashāʾu wayajʿaluhu kisafan fatarā alwadqa yakhruju min khilālihi faʾidhā aṣāba bihi man yashāʾu min ʿibādihi idhā hum yastabshirūn. | GOD is He Who sends forth the winds, so they raise a cloud, then He spreads it forth in the sky as He pleases, and He breaks it, so that you see the rain coming forth from inside it; then when He causes it to fall upon whom He pleases of His servants, lo! they rejoice — | GOD is the One who sends the winds, which stir up clouds. He spreads them across the sky as He wills and breaks them into masses, and you see the rain emerge from within them. When He causes it to fall upon whom He wills of His servants, behold, they rejoice, |
| 49 | وَإِن كَانُوا۟ مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِۦ لَمُبْلِسِينَ | Wain kānū min qabli an yunazzala ʿalayhim min qablihi lamublisīn. | Though they were before this, before it was sent down upon them, in sure despair. | although before it was sent down upon them—before that—they had been in despair. |
| 50 | فَٱنظُرْ إِلَىٰٓ ءَاثَٰرِ رَحْمَتِ ٱللَّهِ كَيْفَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ ذَٰلِكَ لَمُحْىِ ٱلْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ | Fanẓur ilā āthāri raḥmati Allāhi kayfa yuḥyī alarḍa baʿda mawtihā inna dhālika lamuḥyī almawtā wahuwa ʿalā kulli shayʾin qadīr. | Look then at the signs of GOD's mercy, how He gives life to the earth after its death. Surely He is the Quickener of the dead; and He is Possessor of power over all things. | Look, then, at the traces of GOD’s mercy: how He revives the earth after its death! He will surely give life to the dead, and He has power over all things. |
| 51 | وَلَئِنْ أَرْسَلْنَا رِيحًۭا فَرَأَوْهُ مُصْفَرًّۭا لَّظَلُّوا۟ مِنۢ بَعْدِهِۦ يَكْفُرُونَ | Walaʾin arsalnā rīḥan faraʾawhu muṣfarran laẓallū min baʿdihi yakfurūn. | And if We send a wind and they see it yellow, they would after that certainly continue to disbelieve. | But if We sent a wind and they saw the vegetation turn yellow, they would persist thereafter in disbelief. |
| 52 | فَإِنَّكَ لَا تُسْمِعُ ٱلْمَوْتَىٰ وَلَا تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْا۟ مُدْبِرِينَ | Faʾinnaka lā tusmiʿu almawtā walā tusmiʿu aṣṣumma adduʿāʾa idhā wallaw mudbirīn. | So surely thou canst not make the dead to hear, nor canst thou make the deaf to hear the call, when they turn back retreating. | You cannot make the dead hear, nor make the deaf hear the call when they turn away in retreat. |
| 53 | وَمَآ أَنتَ بِهَٰدِ ٱلْعُمْىِ عَن ضَلَٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَٰتِنَا فَهُم مُّسْلِمُونَ | Wamā anta bihādi alʿumyi ʿan ḍalālatihim in tusmiʿu illā man yuʾminu biāyātinā fahum muslimūn. | Nor canst thou guide the blind out of their error. Thou canst make none to hear but those who believe in Our messages, so they submit. | Nor can you guide the blind out of their error. You can make hear only those who believe in Our signs and submit. |
Mercy and the response to it. Winds and rain are presented as signs that call for gratitude. In 30, 51, the ASH rendering supplies “vegetation” to make explicit the understood object that turns yellow; the Arabic pronoun leaves it implicit. The imagery of deafness and blindness in 30, 52–53 concerns refusal of the message in this context, not the moral worth of people with sensory disabilities.
Verses 54–60 · Human weakness and steadfast hope
| V. | Arabic | Transliteration | Maulana Muhammad Ali | ASH English rendering |
|---|---|---|---|---|
| 54 | ۞ ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍۢ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍۢ قُوَّةًۭ ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍۢ ضَعْفًۭا وَشَيْبَةًۭ ۚ يَخْلُقُ مَا يَشَآءُ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ | Allāhu alladhī khalaqakum min ḍaʿfin thumma jaʿala min baʿdi ḍaʿfin quwwatan thumma jaʿala min baʿdi quwwatin ḍaʿfan washaybatan yakhluqu mā yashāʾu wahuwa alʿalīmu alqadīr. | GOD is He Who created you from a state of weakness, then He gave strength after weakness, then ordained weakness and hoary hair after strength. He creates what He pleases, and He is the Knowing, the Powerful. | GOD is the One who created you in weakness, then gave strength after weakness, then after strength appointed weakness and grey hair. He creates what He wills, and He is the Knowing, the Powerful. |
| 55 | وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُوا۟ غَيْرَ سَاعَةٍۢ ۚ كَذَٰلِكَ كَانُوا۟ يُؤْفَكُونَ | Wayawma taqūmu assāʿatu yuqsimu almujrimūna mā labithū ghayra sāʿatin kadhālika kānū yuʾfakūn. | And the day when the Hour comes, the guilty will swear: They did not tarry but an hour. Thus are they ever turned away. | On the Day when the Hour arises, the guilty will swear that they remained no more than an hour. Thus they used to be turned away from the truth. |
| 56 | وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَٱلْإِيمَٰنَ لَقَدْ لَبِثْتُمْ فِى كِتَٰبِ ٱللَّهِ إِلَىٰ يَوْمِ ٱلْبَعْثِ ۖ فَهَٰذَا يَوْمُ ٱلْبَعْثِ وَلَٰكِنَّكُمْ كُنتُمْ لَا تَعْلَمُونَ | Waqāla alladhīna ūtū alʿilma walīmāna laqad labithtum fī kitābi Allāhi ilā yawmi albaʿthi fahādhā yawmu albaʿthi walākinnakum kuntum lā taʿlamūn. | And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of GOD till the day of Resurrection — so this is the day of Resurrection — but you did not know. | But those who were given knowledge and faith will say: “According to GOD’s decree, you remained until the Day of Resurrection. This, then, is the Day of Resurrection, but you did not know.” |
| 57 | فَيَوْمَئِذٍۢ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُوا۟ مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ | Fayawmaʾidhin lā yanfaʿu alladhīna ẓalamū maʿdhiratuhum walā hum yustaʿtabūn. | So that day their excuse will not profit those who were unjust, nor will they be granted goodwill. | On that Day, the excuses of those who did wrong will not benefit them, nor will they be given the opportunity to make amends. |
| 58 | وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍۢ ۚ وَلَئِن جِئْتَهُم بِـَٔايَةٍۢ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ | Walaqad ḍarabnā linnāsi fī hādhā alqurʾāni min kulli mathalin walaʾin jiʾtahum biāyatin layaqūlanna alladhīna kafarū in antum illā mubṭilūn. | And certainly We have set forth for men in this Qur'an every kind of parable. And if thou bring them a sign, those who disbelieve would certainly say: You are naught but deceivers. | We have set forth for people every kind of example in this Quran. Yet if you bring them a sign, those who disbelieve will surely say: “You are only bringing falsehood.” |
| 59 | كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلَّذِينَ لَا يَعْلَمُونَ | Kadhālika yaṭbaʿu Allāhu ʿalā qulūbi alladhīna lā yaʿlamūn. | Thus does GOD seal the hearts of those who know not. | Thus GOD seals the hearts of those who do not know. |
| 60 | فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّۭ ۖ وَلَا يَسْتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ | Faṣbir inna waʿda Allāhi ḥaqqun walā yastakhiffannaka alladhīna lā yūqinūn. | So be patient; surely the promise of GOD is true; and let not those disquiet thee who have no certainty. | Be patient, then. GOD’s promise is true. Do not let those who lack certainty unsettle you. |
An ASH reflection on steadfastness. The progression from weakness to strength and back to weakness in 30, 54 challenges the illusion of self-sufficiency. The final command to patience answers the opening promise: visible reversals do not exhaust reality. For the believer, steadiness means continuing in truth, prayer, gratitude, and good action while depending on GOD, rather than treating confidence as a guarantee of immediate worldly success.
