Tafsir of Ar-Rum 30:41

Surah Ar-Rum (The Romans): Verse 41

The Connection to the Preceding Verses:

The connection of this verse to what precedes it is that polytheism (Shirk) is the cause of corruption (Fasad).

As Allah the Almighty says:

{If there were therein any deities other than Allah, there would have been ruin in both [heavens and earth].} (Al-Anbiya: 22)

Since Shirk is the cause, Allah made the manifestation of their Shirk a cause for the appearance of corruption. If what their statement implied had occurred—that the heavens and the earth would have been ruined—as Allah says:

{The heavens are almost to break apart therefrom, and the earth to split asunder, and the mountains to fall down in ruin.} (Maryam: 90)

This is what is alluded to by His saying: {that He may let them taste some of what they have done}.

Interpretations of "in the land and the sea":

Opinions differ regarding the meaning of {in the land and the sea}:

1. Some commentators said it refers to the fear of floods on land and sea.
2. Others said it refers to the failure of some lands to produce vegetation and the saltiness of seawater.
3. Still others said it refers to the cities (Madā'in), as the Arabs sometimes call cities "seas" (Buhūr) because their construction is based on water.
4. It can also be said that the corruption appearing in the sea refers to the scarcity of spring water, as springs originate from the seas.

The Nature of Corruption and Shirk:

Know that every corruption that occurs is due to Shirk. However, Shirk can be in action without being in speech or belief. This is called transgression (Fisq) and disobedience (Isyan). This is because disobedience is an act done for the self, not for Allah. Thus, the transgressor is a polytheist by his action. The difference is that Shirk in action does not necessitate eternal dwelling [in Hellfire], because a person's foundation is his heart and tongue. If only Tawhid (monotheism) is found in them, the physical Shirk is removed because of them.

Regarding "that He may let them taste some of what they have done":

We have already mentioned that this is not their full recompense nor the complete consequence of their fabrication.

Regarding "so that they may return":

This means that Allah does this to those from whom He expects a return, even though Allah knows that whomever He has led astray will not return. However, people imagine that if something like this were done to them, a return would occur from them. It is like a master who knows his slave will not desist from speaking; someone might ask, "Why do you not discipline him with speech?" If the master replies, "It is of no use," it might enter the questioner's mind that it is not far from being useful. When the master then rebukes the slave and he still does not desist, the truth of the master's statement becomes clear to the questioner, and his heart finds reassurance.

{Say: "Travel through the earth and see how was the end of those who were before. Most of them were polytheists."}