سُوْرَةُ الرُّوْمِ
Surah Ar-Room (30) — Ayah 41
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ ﴿41﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Evil (sins and disobedience to Allâh) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allâh) may make them taste a part of that which they have done, in order that they may return (by repenting to Allâh, and begging His Pardon).
Word by Word — Arabic, Transliteration & Meaning
ظَهَرَ
ẓahara
Has appeared
ٱلْفَسَادُ
l-fasādu
the corruption
فِى
fī
in
ٱلْبَرِّ
l-bari
the land
وَٱلْبَحْرِ
wal-baḥri
and the sea
بِمَا
bimā
for what
كَسَبَتْ
kasabat
have earned
أَيْدِى
aydī
(the) hands
ٱلنَّاسِ
l-nāsi
(of) people
لِيُذِيقَهُم
liyudhīqahum
so that He may let them taste
بَعْضَ
baʿḍa
a part
ٱلَّذِى
alladhī
(of) that which
عَمِلُوا۟
ʿamilū
they have done
لَعَلَّهُمْ
laʿallahum
so that they may
يَرْجِعُونَ
yarjiʿūna
return
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.
41-1. By "land" is meant human settlements, and by "sea" is meant the sea, sea routes, and coastal settlements. "Corruption" refers to every kind of disorder that disrupts peace and tranquility in human societies and settlements, and disturbs their comfort and ease. Therefore, its application to sins and evil deeds is also correct, that people are oppressing each other, violating Allah's limits, breaking moral codes, and murder and bloodshed have become widespread. Its application is also correct to those earthly and heavenly calamities that are sent by Allah as punishment and warning, such as famine, widespread death, fear, and floods, etc. The meaning is that when people make disobedience to Allah their habit, then as a consequence, the direction of people's actions and character is turned towards evil from Allah's side, and the earth becomes filled with corruption, peace and tranquility end, and in their place, fear and terror, looting and plundering, and murder and bloodshed become common. Along with this, sometimes the descent of earthly and heavenly calamities also occurs. The purpose of this is that by seeing this widespread disorder or divine calamities, perhaps people may refrain from sins, repent, and turn back to Allah. On the contrary, in a society whose system is established on obedience to Allah and where Allah's limits are enforced, and justice prevails instead of oppression, there peace and tranquility and the descent of goodness and blessings from Allah occur. Just as it is mentioned in a hadith that establishing one of Allah's limits on earth is better for the people there than forty days of rain. Similarly, there is this hadith that when an evil person dies, not only do people feel relief from him, but also the city, the trees, and the animals find comfort.
