Transliteration:( Wa maaa asaabakum min museebatin fabimaa kasabat aydeekum wa ya'foo 'an kaseer )
91. Regarding this verse the Aryans quibble that every difficulty comes because of some sins. Then the diseases and difficulties of the infants are there because of the sins of their previous lives, because at this point in time they are not in the position to commit any sins. This translation therefore dispels their objection. because it hints at a specific calamity. Otherwise, sometimes difficulty turns out to be means of gaining higher status.
92. It means this hardship, which has come upon you, has come due to your negligence.This does not mean that every hardship comes because of sins. If this were the case then the Prophets, minor children and animals would never have experienced any hardships, as they are totally innocent. Thus, in this verse address is made to the believers in general. Prophets, minor children, etc. are totally excluded from it.
It should be remembered that minor children and demented people are never addressed by Quranic verses. Thus, neither are they being addressed by this verse, nor does it prove the concept of transmigration of soul of the Aryans.
The tafsir of Surah Shura verse 30 by Ibn Kathir is unavailable here.
Please refer to Surah Shura ayat 29 which provides the complete commentary from verse 29 through 31.
52. One should note that here the cause of all human afflictions is not being stated but the address is directed to the people who were at that time committing disbelief and disobedience at Makkah. They are being told: Had Allah seized you for all your sins and crimes, He would not have even allowed you to live. But the calamities (probably the allusion is to the famine of Makkah) that have descended on you, are only a warning so that you may take heed and examine your actions and deeds to see as to what attitude and conduct you have adopted as against your Lord. And you can try to understand how helpless you actually are against God against Whom you are rebelling, and know that those whom you have taken as your patrons and supporters, or the powers that you have relied upon, cannot avail you anything against the punishment of Allah.
For further explanation it is necessary to state that as regards to the sincere believer, Allah’s law for him is different. All the calamities and hardships that befall him go on becoming an atonement for his sins, errors and deficiencies. There is an authentic Hadith to the effect: Whatever sorrow and suffering, distress and grief, and affliction and worry that a Muslim experiences, even if it be a thorn prick, it is made an atonement by Allah for one or the other of his errors. (Bukhari, Muslim). As for the hardships that a believer faces in the way of raising Allah’s Word, they do not merely become an atonement for his deficiencies but also a means of the exaltation of ranks with Allah. In this connection, it cannot even be imagined that they descend as a punishment for sins.
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