It is God who has created you, and then has provided you with sustenance, and then will cause you to die, and then will bring you to life again. Can any of those whom you associate as partners with Him do any of these things? Limitless is God in His glory, and sublimely exalted above anything which people may allege to be partner with Him. Corruption has become rife on land and sea in consequence of what people’s hands have wrought; and so He will let them taste the consequences of some of their doings, so that they might mend their ways. Say: “Travel around the world and see what was the fate of those who lived before you. Most of them did associate partners with God.” So set your face steadfastly toward the one true faith before there comes from God a day which cannot be averted. On that day all will be divided: he who has denied the truth will have to bear the consequences of his denial, whereas those who did what is right will have smoothed a way (to paradise) for themselves. And so it is that He might reward, out of His bounty, those who have believed and done righteous deeds. He certainly does not love the unbelievers. (The Byzantines, Al-Room: 30: 40-45)
The surah puts before people the realities of their lives, which they cannot dispute to be of God’s own making and in which they cannot claim a share for their alleged deities. It tells them that it is God who has brought them into existence, provides them with sustenance, causes them to die, and then brings them back to life. They acknowledge the fact that it is God who creates them. As for sustenance, they cannot claim that their alleged deities provide them with any of it. They have no argument against what the Qur’an states about causing death. It is the question of resurrection that they dispute. The surah includes this with other acknowledged realities so that resurrection becomes established in their consciences. The method employed in this Qur’anic address is uniquely effective. It speaks directly to their nature, sidestepping all deviant thinking. Human nature cannot deny the fact of resurrection.
They are then asked: “Can any of those whom you associate as partners with Him do any of these things?” No answer to this question is expected. Indeed, the verse puts forward the only possible and negative response in the form of a rebuke, thus doing away with the need for a direct answer. This is followed by a glorification of God which denies partnership with Him in any form: “Limitless is God in His glory, and sublimely exalted above anything which people may allege to be partner with Him.”
The surah then makes clear that life situations are directly related to people’s actions, and that when corruption finds its way into people’s hearts, faiths and deeds, both land and sea also become corrupted, to the extent that corruption becomes the order of the day: “Corruption has become rife on land and sea in consequence of what people’s hands have wrought.” This spreading of pollution across the land and sea does not happen by coincidence.
It is a manifestation of the working of God’s laws. The reason being: “So He will let them taste the consequences of some of their doings.” They will thus suffer the consequences of the evil they do and the corruption they spread. It is hoped that when they have done so “they might mend their ways.” They might resolve to stop corruption and return to faith and its course of action, which sanctions the doing of only what is good.
At the end of this round, the surah warns them against incurring a punishment similar to what was inflicted on communities before them. They were aware of the ends met by many of those, as they used to see their ruins on their travels: “Say: Travel around the world and see what was the fate of those who lived before you. Most of them did associate partners with God.” Their fates are sufficient to discourage anyone from wanting to follow in their footsteps.
Now we have a reference to the other way whose travelers will never be lost. This leads to a different horizon which never brings disappointment. This way is to take up the true faith, which is expressed here in an inspiring way, suggesting full and serious commitment: “So set your face steadfastly toward the one true faith.” This implies full attention and clear aspiration. It looks up to a high horizon and a sublime goal. The same sort of directive was given to the Prophet in this surah when it spoke about groups and sects with divergent beliefs. It is repeated here as the surah speaks about God’s alleged partners, increase in sustenance, corruption resulting from unbelief, what people suffer as a result of the spread of corruption and pollution, and the fates of those who associate partners with God. Therefore, we have a statement here of the reward expected in the life to come and what both believers and unbelievers then stand to receive. The surah warns against a day that cannot be averted. On that day, people will be divided into two great groups: “On that day all will be divided: he who has denied the truth will have to bear the consequences of his denial, whereas those who did what is right will have smoothed a way (to paradise) for themselves.”
Whatever anyone receives as a reward comes out of God’s bounty. No one deserves heaven on the basis of his or her actions alone. No matter what we do, we do not thank God enough for a part of what He has given us. Yet His grace continues to be bestowed on the believers. As for the unbelievers, He has no love for them: “And so it is that He might reward, out of His bounty, those who have believed and done righteous deeds. He certainly does not love the unbelievers.”