Tafsir of Ar-Rum 30:47

Surah Ar-Rum (The Romans): Verse 47

{وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا}

When the preceding verses established proofs [of prophethood], this verse introduces the third proof: Prophethood itself.

{وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا} (And indeed, We sent messengers before you)

This means their sending is evidence of your message. They had no occupation other than yours, and nothing appeared concerning them that did not appear concerning you. Whoever denied them faced ruin, and whoever believed in them achieved victory.

Another Interpretation (Connecting to the preceding verses): Since the disbelievers did not benefit from the proofs mentioned earlier, this serves to console the Prophet (PBUH), saying: "The situation of those before you was similar. They too came with clear signs, and among their people were disbelievers and believers, just as in your community. Consequently, We punished the disbelievers and aided the believers."

Regarding the phrase: {وَكَانَ حَقًّا} (And it was incumbent)

There are two interpretations:

1. "So We took vengeance, and the vengeance was a due right (Haqq)." Then the sentence continues: "And it was incumbent upon Us to aid the believers." Under this view, this is glad tidings for the believers who believed in Muhammad (PBUH), meaning: "It is incumbent upon Us to aid you, O believers."
2. "{وَكَانَ حَقًّا عَلَيْنَا} (And it was incumbent upon Us) to aid the believers."

Subtleties in the Meanings:

• Regarding the first view: When Allah says, "So We took vengeance," it clarifies that the vengeance was not an injustice, but rather a just decree (Haqq). This is because the vengeance only occurred after their continued existence became only a source of increased sin and the birth of wicked disbelievers. Their non-existence was better than their evil presence.
• Regarding the second view: This provides emphasis to the glad tidings. The preposition 'ala (upon) implies necessity or obligation. When it is coupled with Haqq (truth/due right), it strongly confirms that necessity.

We have previously mentioned that victory (Nasr) is that triumph whose aftermath is not disastrous. If one of two groups is initially defeated but returns later, the true victory belongs to the one who was initially defeated. Similarly, when Moses and his people were defeated by Pharaoh, and then Pharaoh was overtaken by drowning, their initial defeat was merely a prelude to their ultimate aid. If a disbeliever defeats a Muslim at times, it is not considered true victory because it has no lasting consequence.

{اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ * وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنْزَلَ عَلَيْهِمْ مِنْ قَبْلُ لَمُبْلِسِينَ * فَانْظُرْ إِلَى آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ ذَلِكَ لَمُحْيِي الْمَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ}

[7:47] Allah is the One Who sends the winds, and they stir up clouds, and He spreads them in the sky as He wills, and makes them broken pieces, so you see the rain emerging from within them. And when He causes it to fall upon whom He wills of His servants, immediately they rejoice. Even though they were, before it was sent down upon them, in despair. So observe the effects of the mercy of Allah: how He revives the earth after its death. Indeed, that is the Reviver of the dead, and He is over all things competent.