سُوْرَةُ الرُّوْمِ
Surah Ar-Room (30) — Ayah 33
وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ ﴿33﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when harm touches men, they cry sincerely only to their Lord (Allâh), turning to Him in repentance; but when He gives them a taste of His Mercy, behold, a party of them associates partners in worship with their Lord.
Word by Word — Arabic, Transliteration & Meaning
وَإِذَا
wa-idhā
And when
مَسَّ
massa
touches
ٱلنَّاسَ
l-nāsa
people
ضُرٌّۭ
ḍurrun
hardship
دَعَوْا۟
daʿaw
they call
رَبَّهُم
rabbahum
their Lord
مُّنِيبِينَ
munībīna
turning
إِلَيْهِ
ilayhi
to Him
ثُمَّ
thumma
Then
إِذَآ
idhā
when
أَذَاقَهُم
adhāqahum
He causes them to taste
مِّنْهُ
min'hu
from Him
رَحْمَةً
raḥmatan
Mercy
إِذَا
idhā
behold
فَرِيقٌۭ
farīqun
A party
مِّنْهُم
min'hum
of them
بِرَبِّهِمْ
birabbihim
with their Lord
يُشْرِكُونَ
yush'rikūna
associate partners
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.
(Ayah 33) ➊ {وَ اِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُمْ مُّنِيْبِيْنَ اِلَيْهِ :} In this verse, the evidence is presented that the nature of man is monotheism: when people are afflicted with any hardship, they call upon their Lord, turning to Him. It is thus understood that the testimony of monotheism exists in the depths of every human heart. Even if he does not acknowledge it verbally, events bear witness to it. Shah Abdul Qadir writes: "Just as every human’s nature recognizes good and bad deeds, turning to Allah Almighty is also recognized by every human’s nature, which becomes apparent at the time of fear (i.e., it manifests when calamity befalls)."
➋ { ثُمَّ اِذَاۤ اَذَاقَهُمْ مِّنْهُ رَحْمَةً … :} "Then when He grants them a blessing from Himself"—for example, healing from illness, deliverance from a storm, or prosperity and wealth after adversity—all of which come purely from Him, with no involvement or authority of anyone else—then suddenly they associate others with their Lord. Thus, they begin to make vows and offerings to other deities and start saying that this calamity was averted due to such-and-such saint or such-and-such shrine. "Suddenly" means that as soon as the hardship is removed, they immediately begin to show ingratitude and commit shirk.
➋ { ثُمَّ اِذَاۤ اَذَاقَهُمْ مِّنْهُ رَحْمَةً … :} "Then when He grants them a blessing from Himself"—for example, healing from illness, deliverance from a storm, or prosperity and wealth after adversity—all of which come purely from Him, with no involvement or authority of anyone else—then suddenly they associate others with their Lord. Thus, they begin to make vows and offerings to other deities and start saying that this calamity was averted due to such-and-such saint or such-and-such shrine. "Suddenly" means that as soon as the hardship is removed, they immediately begin to show ingratitude and commit shirk.
