سُوْرَةُ الرَّعْدِ
Surah Ar-Ra'd (13) — Ayah 30
كَذَٰلِكَ أَرْسَلْنَـٰكَ فِىٓ أُمَّةٍ قَدْ خَلَتْ مِن قَبْلِهَآ أُمَمٌ لِّتَتْلُوَا۟ عَلَيْهِمُ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَهُمْ يَكْفُرُونَ بِٱلرَّحْمَـٰنِ ۚ قُلْ هُوَ رَبِّى لَآ إِلَـٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ ﴿30﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Thus have We sent you (O Muhammad صلى الله عليه و سلم) to a community before whom other communities have passed away, in order that you might recite unto them what We have revealed to you, while they disbelieve in the Most Gracious (Allâh) Say: "He is my Lord! Lâ ilâha illâ Huwa (none has the right to be worshipped but He)! In Him is my trust, and to Him will be my return with repentance."
Word by Word — Arabic, Transliteration & Meaning
كَذَٰلِكَ
kadhālika
Thus
أَرْسَلْنَـٰكَ
arsalnāka
We have sent you
فِىٓ
fī
to
أُمَّةٍۢ
ummatin
a nation
قَدْ
qad
verily
خَلَتْ
khalat
have passed away
مِن
min
from
قَبْلِهَآ
qablihā
before it
أُمَمٌۭ
umamun
nations
لِّتَتْلُوَا۟
litatluwā
so that you might recite
عَلَيْهِمُ
ʿalayhimu
to them
ٱلَّذِىٓ
alladhī
what
أَوْحَيْنَآ
awḥaynā
We revealed
إِلَيْكَ
ilayka
to you
وَهُمْ
wahum
while they
يَكْفُرُونَ
yakfurūna
disbelieve
بِٱلرَّحْمَـٰنِ ۚ
bil-raḥmāni
in the Most Gracious
قُلْ
qul
Say
هُوَ
huwa
He
رَبِّى
rabbī
(is) my Lord
لَآ
lā
(there is) no
إِلَـٰهَ
ilāha
god
إِلَّا
illā
except
هُوَ
huwa
Him
عَلَيْهِ
ʿalayhi
Upon Him
تَوَكَّلْتُ
tawakkaltu
I put my trust
وَإِلَيْهِ
wa-ilayhi
and to Him
مَتَابِ
matābi
(is) my return
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah30) ➊ {كَذٰلِكَ اَرْسَلْنٰكَ فِيْۤ اُمَّةٍ:} The ummah is of two types: one is those people to whom a messenger is sent, whether they are Muslims or disbelievers, just as every Muslim and disbeliever of the people of Thamud was from the ummah of Salih (peace be upon him), and every individual of ‘Ad was from the ummah of Hud (peace be upon him). After the coming of the Messenger of Allah (peace and blessings be upon him), every Muslim and disbeliever, Jew, Christian, Hindu, and atheist, in short, every person until the Day of Judgment is from his (peace and blessings be upon him) ummah; this is called the Ummah of Da‘wah. Then those who accept the call of the Messenger are called the Ummah of Ijabah. In this verse, the Ummah of Da‘wah is meant.
➋ { قَدْ خَلَتْ مِنْ قَبْلِهَاۤ اُمَمٌ :} That is, neither are you the first messenger nor is your Ummah of Da‘wah the first ummah. The purpose of this is to warn his ummah of the evil end of the previous denying ummahs.
➌ { لِتَتْلُوَاۡ عَلَيْهِمُ الَّذِيْۤ اَوْحَيْنَاۤ اِلَيْكَ :} That is, the purpose of sending you is that you recite to them those verses and commands which We have revealed to you. By {’’ عَلَيْهِمُ ‘‘ }, the foremost are meant the Quraysh of Makkah, and then after them, all people who will come until the Day of Judgment, as He said: «{ هُوَ الَّذِيْ بَعَثَ فِي الْاُمِّيّٖنَ رَسُوْلًا مِّنْهُمْ يَتْلُوْا عَلَيْهِمْ اٰيٰتِهٖ وَ يُزَكِّيْهِمْ وَ يُعَلِّمُهُمُ الْكِتٰبَ وَ الْحِكْمَةَ وَ اِنْ كَانُوْا مِنْ قَبْلُ لَفِيْ ضَلٰلٍ مُّبِيْنٍ (2) وَ اٰخَرِيْنَ مِنْهُمْ لَمَّا يَلْحَقُوْا بِهِمْ وَ هُوَ الْعَزِيْزُ الْحَكِيْمُ}» [ الجمعۃ : ۲، ۳ ] “He it is Who has sent among the unlettered ones a Messenger from among themselves, who recites to them His verses and purifies them and teaches them the Book and wisdom, although they were surely in clear error before. And (He has sent him) among others of them who have not yet joined them; and He is the Mighty, the Wise.” “Those who have not yet joined them” refers to people until the Day of Judgment.
➍ { وَ هُمْ يَكْفُرُوْنَ بِالرَّحْمٰنِ:} That is, Allah, out of His mercy, favored these people by sending you as a Messenger to them, but their ingratitude is such that they have denied recognizing His right. The disbelievers of Makkah acknowledged Allah as the Creator, but they denied Him being “Ar-Rahman.” In fact, when they were invited to call upon Allah as “Ar-Rahman” and to address Him by this name, they were annoyed and said: «{ وَ مَا الرَّحْمٰنُ اَنَسْجُدُ لِمَا تَاْمُرُنَا وَ زَادَهُمْ نُفُوْرًا }» [ الفرقان : ۶۰ ] “What is Ar-Rahman? Should we prostrate to what you command us?” And this only increased them in aversion. Also, when the Prophet (peace and blessings be upon him) wanted to have {’’بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ‘‘} written on the Treaty of Hudaybiyyah, the representative of the disbelievers, Suhail bin Amr, said: “By Allah! I do not know who Ar-Rahman is. Write {’’بِاسْمِكَ اللّٰهُمَّ‘‘}.” [ بخاری، الشروط، باب الشروط في الجہاد … : ۲۷۳۱، ۲۷۳۲ ] {’’ الرَّحْمٰنُ ‘‘} is among the Most Beautiful Names of Allah and is the most honored name after the name Allah. It is narrated from Ibn ‘Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: [ إِنَّ أَحَبَّ أَسْمَائِكُمْ إِلَی اللّٰهِ عَبْدُ اللّٰهِ وَ عَبْدُ الرَّحْمٰنِ ] [ مسلم، الآداب، باب النھي عن التکني بأبی القاسم… : ۲۱۳۲ ] “The dearest names to Allah are ‘Abdullah and ‘Abdur-Rahman.”
➋ { قَدْ خَلَتْ مِنْ قَبْلِهَاۤ اُمَمٌ :} That is, neither are you the first messenger nor is your Ummah of Da‘wah the first ummah. The purpose of this is to warn his ummah of the evil end of the previous denying ummahs.
➌ { لِتَتْلُوَاۡ عَلَيْهِمُ الَّذِيْۤ اَوْحَيْنَاۤ اِلَيْكَ :} That is, the purpose of sending you is that you recite to them those verses and commands which We have revealed to you. By {’’ عَلَيْهِمُ ‘‘ }, the foremost are meant the Quraysh of Makkah, and then after them, all people who will come until the Day of Judgment, as He said: «{ هُوَ الَّذِيْ بَعَثَ فِي الْاُمِّيّٖنَ رَسُوْلًا مِّنْهُمْ يَتْلُوْا عَلَيْهِمْ اٰيٰتِهٖ وَ يُزَكِّيْهِمْ وَ يُعَلِّمُهُمُ الْكِتٰبَ وَ الْحِكْمَةَ وَ اِنْ كَانُوْا مِنْ قَبْلُ لَفِيْ ضَلٰلٍ مُّبِيْنٍ (2) وَ اٰخَرِيْنَ مِنْهُمْ لَمَّا يَلْحَقُوْا بِهِمْ وَ هُوَ الْعَزِيْزُ الْحَكِيْمُ}» [ الجمعۃ : ۲، ۳ ] “He it is Who has sent among the unlettered ones a Messenger from among themselves, who recites to them His verses and purifies them and teaches them the Book and wisdom, although they were surely in clear error before. And (He has sent him) among others of them who have not yet joined them; and He is the Mighty, the Wise.” “Those who have not yet joined them” refers to people until the Day of Judgment.
➍ { وَ هُمْ يَكْفُرُوْنَ بِالرَّحْمٰنِ:} That is, Allah, out of His mercy, favored these people by sending you as a Messenger to them, but their ingratitude is such that they have denied recognizing His right. The disbelievers of Makkah acknowledged Allah as the Creator, but they denied Him being “Ar-Rahman.” In fact, when they were invited to call upon Allah as “Ar-Rahman” and to address Him by this name, they were annoyed and said: «{ وَ مَا الرَّحْمٰنُ اَنَسْجُدُ لِمَا تَاْمُرُنَا وَ زَادَهُمْ نُفُوْرًا }» [ الفرقان : ۶۰ ] “What is Ar-Rahman? Should we prostrate to what you command us?” And this only increased them in aversion. Also, when the Prophet (peace and blessings be upon him) wanted to have {’’بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ‘‘} written on the Treaty of Hudaybiyyah, the representative of the disbelievers, Suhail bin Amr, said: “By Allah! I do not know who Ar-Rahman is. Write {’’بِاسْمِكَ اللّٰهُمَّ‘‘}.” [ بخاری، الشروط، باب الشروط في الجہاد … : ۲۷۳۱، ۲۷۳۲ ] {’’ الرَّحْمٰنُ ‘‘} is among the Most Beautiful Names of Allah and is the most honored name after the name Allah. It is narrated from Ibn ‘Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: [ إِنَّ أَحَبَّ أَسْمَائِكُمْ إِلَی اللّٰهِ عَبْدُ اللّٰهِ وَ عَبْدُ الرَّحْمٰنِ ] [ مسلم، الآداب، باب النھي عن التکني بأبی القاسم… : ۲۱۳۲ ] “The dearest names to Allah are ‘Abdullah and ‘Abdur-Rahman.”
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
30. 1. Just as We have sent you for the propagation of the message, in the same way, We sent messengers to the previous communities before you; they too were denied just as you have been denied, and just as those communities faced divine punishment as a result of their denial, these people too should not remain unconcerned about such an outcome.
30. 2. The polytheists of Makkah were very averse to the word "Rahman." Even at the occasion of the Treaty of Hudaybiyyah, when the words "Bismillah al-Rahman al-Rahim" were written, they said, "What is this Rahman and Rahim? We do not know them." (Ibn Kathir)
30. 3. That is, Rahman is my Lord, besides whom there is no deity.
30. 2. The polytheists of Makkah were very averse to the word "Rahman." Even at the occasion of the Treaty of Hudaybiyyah, when the words "Bismillah al-Rahman al-Rahim" were written, they said, "What is this Rahman and Rahim? We do not know them." (Ibn Kathir)
30. 3. That is, Rahman is my Lord, besides whom there is no deity.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
30. Thus We have sent you to a community before which other communities have passed away, so that you may recite to them what We have revealed to you. Yet they deny the Most Merciful [39]. Say, "He is my Lord; there is no god but Him. In Him I have placed my trust, and to Him is my return [40]."
[39]
The Displeasure of the Disbelievers with "Rahman":
"Rahman" is the second personal name of Allah the Exalted, as He said: ﴿قُلِ ادْعُوا اللّٰهَ اَوِ ادْعُوا الرَّحْمٰنَ﴾ [110: 17]. That is why, like the word "Allah," this word is not used for any creature. The Quraysh of Makkah had a particular aversion to this word, just as the Jews had an aversion to the angels Jibreel and Mikaeel. Thus, on the occasion of the Treaty of Hudaybiyyah, when the Prophet ﷺ had "Bismillah ar-Rahman ar-Raheem" written at the beginning of the treaty, the representative of the Quraysh, Suhail bin Amr, objected, saying, "Who is this Rahman? We do not know him." When this dispute escalated, the Prophet ﷺ said that this phrase should be erased and, according to the custom of the Quraysh, "Bismik Allah" should be written instead. Thus, it was done so. [بخاري، كتاب الشروط، باب الشروط فى الجهاد و المصالحة مع اهل الحرب۔۔]
[40] This response also proves that "Rahman" is another personal name of Allah the Exalted, and "Rahman" is derived from "rahm" and is an intensive form, in which there is great profundity, meaning "the One who shows boundless mercy." And it was due to His mercy that, just as He sent prophets to previous nations, He sent you as a prophet to this nation so that you may recite the Quran to them for their guidance. But these people became averse to the Quran and were absolutely unwilling to abandon their deities, and they became determined in their opposition to you, making you and your followers the target of their oppression and tyranny. In such a situation, Allah the Exalted said to His Messenger that you should say to them, "Do whatever you are doing; I place my trust in my Lord. He Himself will decide these matters."
[39]
The Displeasure of the Disbelievers with "Rahman":
"Rahman" is the second personal name of Allah the Exalted, as He said: ﴿قُلِ ادْعُوا اللّٰهَ اَوِ ادْعُوا الرَّحْمٰنَ﴾ [110: 17]. That is why, like the word "Allah," this word is not used for any creature. The Quraysh of Makkah had a particular aversion to this word, just as the Jews had an aversion to the angels Jibreel and Mikaeel. Thus, on the occasion of the Treaty of Hudaybiyyah, when the Prophet ﷺ had "Bismillah ar-Rahman ar-Raheem" written at the beginning of the treaty, the representative of the Quraysh, Suhail bin Amr, objected, saying, "Who is this Rahman? We do not know him." When this dispute escalated, the Prophet ﷺ said that this phrase should be erased and, according to the custom of the Quraysh, "Bismik Allah" should be written instead. Thus, it was done so. [بخاري، كتاب الشروط، باب الشروط فى الجهاد و المصالحة مع اهل الحرب۔۔]
[40] This response also proves that "Rahman" is another personal name of Allah the Exalted, and "Rahman" is derived from "rahm" and is an intensive form, in which there is great profundity, meaning "the One who shows boundless mercy." And it was due to His mercy that, just as He sent prophets to previous nations, He sent you as a prophet to this nation so that you may recite the Quran to them for their guidance. But these people became averse to the Quran and were absolutely unwilling to abandon their deities, and they became determined in their opposition to you, making you and your followers the target of their oppression and tyranny. In such a situation, Allah the Exalted said to His Messenger that you should say to them, "Do whatever you are doing; I place my trust in my Lord. He Himself will decide these matters."
