سُوْرَةُ الرُّوْمِ
Surah Ar-Room (30) — Ayah 36
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً فَرِحُوا۟ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ ﴿36﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of (evil deeds and sins) that their (own) hands have sent forth, behold, they are in despair!
Word by Word — Arabic, Transliteration & Meaning
وَإِذَآ
wa-idhā
And when
أَذَقْنَا
adhaqnā
We cause people to taste
ٱلنَّاسَ
l-nāsa
We cause people to taste
رَحْمَةًۭ
raḥmatan
mercy
فَرِحُوا۟
fariḥū
they rejoice
بِهَا ۖ
bihā
therein
وَإِن
wa-in
But if
تُصِبْهُمْ
tuṣib'hum
afflicts them
سَيِّئَةٌۢ
sayyi-atun
an evil
بِمَا
bimā
for what
قَدَّمَتْ
qaddamat
have sent forth
أَيْدِيهِمْ
aydīhim
their hands
إِذَا
idhā
behold
هُمْ
hum
They
يَقْنَطُونَ
yaqnaṭūna
despair
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 36) ➊ {وَ اِذَاۤ اَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوْا بِهَا …:} In this verse, the attribution of letting people taste mercy is made to Himself, that is, "when We let people taste any mercy," and the cause of adversity is declared to be the earning of their own hands, meaning their deeds. For its explanation, refer to the commentary of Surah An-Nisa, verse (79): «{ مَاۤ اَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّٰهِ وَ مَاۤ اَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَّفْسِكَ}». Similarly, for letting them taste mercy, the word {’’ اِذَاۤ ‘‘} ("when") is used, and for adversity, the word {’’ اِنْ ‘‘} ("if") is used, which denotes doubt. In this, there is an indication that adversity is very little compared to mercy. (Razi)
➋ In the verse, the ingratitude, narrow-mindedness, and faint-heartedness of man is described, that when even a little blessing from Allah's side (the tanween of {’’ رَحْمَةً ‘‘} is for indefiniteness and smallness) is granted, he becomes arrogant over it. His gait, manner, and every movement express his pride. At that time, he neither considers the Creator nor His creation, nor does he remember that this blessing is not permanent but is bound to be taken away in any case. And if, due to his own deeds, any adversity befalls him, he suddenly (immediately) becomes hopeless and loses courage, thinking that now there is no one who can remove his affliction. This is the state of the disbeliever, that in hardship he becomes despondent, and in comfort and luxury, he becomes arrogant and proud. Many those weak in faith are also like this. But the true believer's state is the opposite; when he is blessed with comfort and ease, he gives thanks to Allah, and when afflicted with hardship or difficulty, he acts with patience and endurance. (See Surah Hud: 9 to 11) Suhaib (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ عَجَبًا لِأَمْرِ الْمُؤْمِنِ إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ وَلَيْسَ ذَاكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَّهُ وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَّهُ ] [ مسلم، الزھد والرقائق، باب المؤمن أمرہ کلہ خیر : ۲۹۹۹ ] "How wonderful is the affair of the believer! For his every matter is good, and this is for no one except the believer. If happiness reaches him, he gives thanks, and that is good for him; and if adversity befalls him, he is patient, and that is also good for him."
➋ In the verse, the ingratitude, narrow-mindedness, and faint-heartedness of man is described, that when even a little blessing from Allah's side (the tanween of {’’ رَحْمَةً ‘‘} is for indefiniteness and smallness) is granted, he becomes arrogant over it. His gait, manner, and every movement express his pride. At that time, he neither considers the Creator nor His creation, nor does he remember that this blessing is not permanent but is bound to be taken away in any case. And if, due to his own deeds, any adversity befalls him, he suddenly (immediately) becomes hopeless and loses courage, thinking that now there is no one who can remove his affliction. This is the state of the disbeliever, that in hardship he becomes despondent, and in comfort and luxury, he becomes arrogant and proud. Many those weak in faith are also like this. But the true believer's state is the opposite; when he is blessed with comfort and ease, he gives thanks to Allah, and when afflicted with hardship or difficulty, he acts with patience and endurance. (See Surah Hud: 9 to 11) Suhaib (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ عَجَبًا لِأَمْرِ الْمُؤْمِنِ إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ وَلَيْسَ ذَاكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَّهُ وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَّهُ ] [ مسلم، الزھد والرقائق، باب المؤمن أمرہ کلہ خیر : ۲۹۹۹ ] "How wonderful is the affair of the believer! For his every matter is good, and this is for no one except the believer. If happiness reaches him, he gives thanks, and that is good for him; and if adversity befalls him, he is patient, and that is also good for him."
