Tafsir of Ar-Rum 30:41

"Corruption has appeared on land and in the sea" (30:41)—that is, through drought, epidemics, frequent fires, drownings, the failure of hunters and pearl divers, the erasure of blessings from everything, and in general, the scarcity of benefits and the abundance of harms.

It is narrated from Ibn Abbas: "The land became barren and the sustenance of the sea was cut off." They said: "If the rain ceases, the creatures of the sea become blind." Mujahid said: "Corruption appeared on land by the son of Adam killing his brother, and in the sea by the seizure of ships by force." In another narration from Ibn Abbas: "By the seizure of every [seaworthy] ship by the tyrant [Jalandi] by force." Perhaps the intent here is providing examples. The same applies to the killing of the son of Adam by his brother, as it was the first sin to appear on land.

Ad-Dahhak said: "The earth was lush and delightful; a human would not approach a tree but find fruit upon it. The water of the sea was fresh, and the lion would not prey on cattle, nor the wolf on sheep. When Cain killed Abel, the earth shuddered, the trees became thorny, the sea water became salty and bitter, and animals began to prey upon one another."

It is mentioned that the first sin in the sea was the seizure of every ship that passed by [the tyrant] Jalandi; thus, the specification of these two matters is for that reason. Regardless, "land and sea" remain in their literal sense. According to Mujahid, "land" refers to territories far from the sea, and "sea" refers to the coasts, cities by the sea, and rivers. Qatada said: "Land" refers to the outlands, the habitats of tribes, the desert dwellers, and the bedouins, while "sea" refers to the cities. The Arabs called the great cities "seas" due to their vastness; from this is the statement of Sa'd ibn Ubada regarding Abdullah ibn Ubayy ibn Salul: "The people of this 'sea'—meaning Medina—have gathered to crown him."

Abu Hayyan said: "This is supported by the recitation of Ikrima, 'and the seas' (plural), which is also narrated from Ibn Abbas (may Allah be pleased with them)." An-Nahhas permitted that "sea" be taken literally, except that the speech has an elliptical genitive, meaning "the cities of the sea," similar to the verse, "And ask the town." He also permitted that "corruption" be interpreted as sins, such as highway robbery, oppression, and others. The al- (the definite article) in "the land and the sea" is for the genus (generic), as is the al- in "corruption"—meaning the genus of corruption, such as drought, epidemics, and the like, appeared in the genus of land and the genus of sea.

"Because of what the hands of the people have earned"—that is, due to what people have committed of sins and disobedience. This is like His saying: "And whatever of misfortune befalls you, it is because of what your hands have earned." This is clear according to the first interpretation of corruption. As for interpreting it as "sins," the meaning is: Sins have appeared on land and sea because of people earning them and committing them.

The meaning of His saying: "That He may let them taste some of what they have done, that perhaps they may return"—according to the first interpretation, is clear: Allah Almighty has corrupted the causes of their worldly life, obliterated them, and [brought upon them] the bane of some of their deeds in this world before punishing them for all of it in the Hereafter, so that they might return from their state. As for the second interpretation, the lam (in li-yudhiqahum) is metaphorical, implying that the appearance of sins caused by them is what made them deserving of Allah Almighty letting them taste the bane of their deeds, with the intent of them returning; as if their corruption and causing the spread of sins on earth were for that very purpose.

Al-Sulami, al-A'raj, Abu Haywah, Salam, Sahl, Rawh, Ibn Hassan, and Qunbul—via the path of Ibn Mujahid, Ibn al-Sabah, and Abu al-Fadl al-Wasiti—and Mahbub from Abu Amr read li-nudhiqahum (that We may let them taste) with a nun.

The appearance of this corruption, according to what Ibn Jarir and Ibn Abi Hatim narrated from Qatada, was before the Prophet (may Allah bless him and grant him peace) was sent. When he was sent, those who did return from among the people did so from misguidance and oppression. It is also said that it was in the early days of the mission; the polytheists of Quraysh committed what they did of sins, persistence in polytheism, and harming the Messenger (may Allah bless him and grant him peace), so he (may Allah bless him and grant him peace) invoked [Allah] against them, they suffered from drought, and the calamity that befell them occurred. Thus, Allah (Subhanahu) informed them that this was due to their sins, "that He may let them taste some of what they have done, that perhaps they may return."

This proponent interpreted "the people" as the polytheists of Quraysh. It is also said that it was in an era prior to the time of revelation, regardless of whether it was the time just before the mission, shortly after, or otherwise. The ruling of the verse is general for every corruption that appears until the Day of Resurrection. Hence it is said: "Whoever commits a sin, all creatures—humans, beasts, wild animals, birds, and ants—are his adversaries on the Day of Resurrection," because Allah Almighty withholds the rain due to the wretchedness of sin, and thereby all inhabitants of the land and sea are harmed. It is narrated from Shaqiq al-Zahid that he said: "Whoever consumes the forbidden has betrayed all people."

The manner in which this verse connects to the preceding one is the condemnation of what includes both polytheism and other sins, whereas the preceding verse condemned polytheism specifically, while [this verse] contains within it the warnings for the polytheists.

The Imam said regarding the connection: "Polytheism is the cause of corruption, as He said: 'Had there been within the heavens and earth gods besides Allah, they both would have been ruined.' Since polytheism is its cause, Allah Almighty made their outward display of polytheism the inheritor of the appearance of corruption. Had He done to them what their words necessitated, the heavens and the earth would have been corrupted, as He (Subhanahu) said: 'The heavens almost rupture therefrom, and the earth splits open, and the mountains collapse in devastation.' To this, He (Azza wa Jall) alluded by His saying: 'That He may let them taste some of what they have done.'" End quote. Reflect on this and be fair.