30: 30 [ar-Rum, Mecca 84 ]

Sura- 30 [Ar-Rum, Mecca 84 ]

The Quranic Text & Ali’s version:

Transliteration Fa aqim wajhaka lid dini hanifa_ fitratal la_hil lati fataran na_sa alaiha_ la_ tabdila lihalqil la_h za_likad dinul qay yimu wa la_kin na aksaran na_si la_ yalamu_n

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا...

30:30. So set thou thy face steadily and truly to the Faith:

C3540. For Hanif see n. 134 to 2:135.

Here "true" is used in the sense in which we say, "the magnetic needle is true to the north."

Those who have been privileged to receive the Truth should never hesitate or swerve but remain constant, as men who know.

...فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا...

(Establish) Allah's handiwork according to the pattern on which He has made mankind:

...لَا تَبْدِيلَ لِخَلْقِ اللَّهِ...

no change (let there be) in the work (wrought) by Allah:

C3541. As turned out from the creative hand of Allah, man is innocent, pure, true, free, inclined to right and virtue, and endued with true understanding about his own position in the Universe and about Allah's goodness, wisdom, and power.

That is his true nature, just as the nature of a lamb is to be gentle and of a horse is to be swift.

But man is caught in the meshes of customs, superstitions, selfish desires, and false teaching. This may make him pugnacious, unclean, false, slavish, hankering after what is wrong or forbidden, and deflected from the love of his fellow-men and the pure worship of the One True God.

The problem before the Prophets is to cure this crookedness, and to restore human nature to what it should be under the Will of Allah.

...ذَلِكَ الدِّينُ الْقَيِّمُ ...

by Allah: that is the standard Religion:

C3542. In 9:36, I translated Din Qaiyim as "straight usage." Here the meaning is wider, as it includes the whole life, thoughts and desires of man.

The "standard Religion," or the Straight Way is thus contrasted with the various human systems that conflict with each other and call themselves separate 'religions" or "sects" (see verse 32 below).

Allah's standard Religion is one, as God is One.

... وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴿٣٠﴾

but most among mankind understand not.

Asad’s version

“And so, set your face steadfastly towards the [one ever-true] faith, turning away from all that is false, in accordance with the natural disposition which God has instilled into human: not to allow any change to corrupt what God has thus created – this is the [purpose of the one] ever true faith; but most people know it not.” [Quran, 30:30]

Pickthall’s version

30: 30 So set your purpose [O Muhammad] for a religion as a man by nature upright – the nature of God, in which He has created man. There is no altering [the Laws of]) God’s creation. That is the right religion, but most men know not- Pickthall

[[ Asad’s notes -

24 For an explanation of God's "letting man go astray", see note 4 on the second sentence of 14:4, as well as note 7 on 2:7.

25 I.e., "surrender thy whole being"; the term "face" is often used metonymically in the sense of one's "whole being".

26 For this rendering of hanif, see note 110 on 2:135.

27 See 7:172 and the corresponding note 139. The term fitrah, rendered by me as "natural disposition", connotes in this context man's inborn, intuitive ability to discern between right and wrong, true and false, and, thus, to sense God's existence and oneness. Cf the famous saying of the Prophet, quoted by Bukhiri and Muslim: "Every child is born in this natural disposition; it is only his parents that later turn him into a 'Jew 1 , a 'Christian', or a 'Magiari." These three religious formulations, best known to the contemporaries of the Prophet, are thus contrasted with the "natural disposition" which, by definition, consists in man's instinctive cognition of God and self- surrender (islam) to Him. (The term "parents" has here the wider meaning of "social influences or environment").

28 Lit., "no change shall there be [or "shall be made"] in God's creation (khalq)", i.e., in the natural disposition referred to above (Zamakhshari). In this context, the term tabdil ("change") obviously comprises the concept of "corruption.