Written and collected by Zia H Shah MD

Surah Luqman (Chapter 31 of the Qur’an) is a Meccan surah of 34 verses, named after Luqmān, a sage renowned for his wisdomthequran.lovemyislam.org. It emphasizes foundational Islamic themes of monotheism (the oneness of God) and moral wisdom, conveyed through Luqman’s counsel to his son and through reflections on God’s signs in creationthequran.lovethequran.love. All translations below are by M. A. S. Abdel Haleem (Oxford University Press). Each verse is presented with its English translation (in italics) followed by commentary.

Verse 1  (Alif, Lām, Mīm.)

“Alif. Lām. Mīm.”  – The surah opens with three disjointed Arabic letters (hurūf muqaṭṭaʿāt). While the exact meaning of these mysterious letters is unknown (they are considered a divine secret), they grab the listener’s attention and signal the beginning of a Qur’anic revelationthequran.love. Notably, Luqmān is one of several consecutive chapters (29–32) that start with “Alif. Lām. Mīm.”thequran.love. Classical scholars like al-Suyūṭī observed this common opener and inferred thematic links among these surahsthequran.love. In essence, verse 1 reminds us that the Qur’an’s message begins with God’s own coded sign, encouraging humility before the Divine knowledge it contains.

Verse 2  “These are the verses of the Wise Scripture,”

The Qur’an immediately describes itself as “al-Kitāb al-Ḥakīm” – the Wise Scripture. This highlights that the verses to follow are filled with divine wisdom and purpose. By calling the Qur’an ḥakīm (wise, or decisively judicious), the text frames itself as the ultimate source of guidance for humankindthequran.love. Classical commentators note that true ḥikmah (wisdom) in Islam refers to deep understanding that leads to righteous action and gratitudethequran.love. Thus, from the outset, the reader is invited to approach these verses as pearls of wisdom intended to enlighten and better those who heed them.

Verse 3  “a guide and a mercy for those who do good,”

Here the Qur’an’s purpose is defined: it is a guidance and mercy (hudā wa raḥmah) for the muhsinīn, those who “do good” (or excel in goodness). Guidance (hudā) means it provides clear direction on how to live rightly, and mercy (raḥmah) implies that following this guidance is a source of compassion and benefit from God. The phrase “for those who do good” shows that the Quranic guidance truly benefits those with a receptive heart and virtuous intentthequran.love. In other words, the Qur’an is not mere information; it actively transforms the character of those who practice its teachings. The coming verses will enumerate the qualities of such righteous people.

Verse 4  “who keep up the prayer, pay the prescribed alms, and are certain of the Hereafter.”

Now the qualities of the muhsinīn (the doers of good mentioned in verse 3) are detailed. Steadfast prayer (ṣalāh) and charity (zakāh, the prescribed alms) are core pillars of practical faith. These acts of worship cultivate discipline, selflessness, and social solidarity. In addition, the believers are described as those who have conviction in the Hereafter – they are “certain of the Life to come.” Faith in the coming Judgment and afterlife motivates them to live morally and justly in this world. Thus, verse 4 highlights the integration of faith and action: sincere belief in God and the afterlife, combined with devoted worship and charitable giving. These traits mark the truly guided, upon whom God’s wisdom and mercy descendthequran.love.

Verse 5  “It is they who are rightly guided by their Lord, and it is they who will prosper.”

Those who possess the qualities listed (faith, prayer, almsgiving, and certainty of the Hereafter) are affirmed as the ones on true guidance from their Lord. Moreover, they are the ones who will achieve success (al-mufliḥūn) in the fullest sense. In the Quranic context, “prosperity” or success (falāḥ) does not merely refer to worldly gain, but ultimate success in this life and the hereafter – attaining God’s pleasure and Paradise. By contrast, as the next verses will show, those who turn away from this guidance are the truly deprived. The pairing of guidance and prosperity in verse 5 underscores a key Islamic teaching: real success is a result of following divine guidance, which aligns one’s life with God’s wisdom.

Verse 6  “But there are some who employ distracting tales, intending, without any knowledge, to lead others from God’s way, and to hold it up to ridicule. There will be a humiliating torment for them.”

After describing the righteous, the Qur’an now portrays the opposite: those who stray and mislead. “Idle tales” or “distracting amusements” (in Arabic, lahw al-ḥadīth) are vain stories, songs, or trivial entertainments purchased or promoted to distract people from the path of Godthequran.love. According to early Islamic history, this verse alludes to individuals like al-Naḍr ibn al-Ḥārith, a Meccan skeptic who bought books of fables and hired singing girls to divert people from listening to the Prophet’s recitationthequran.love. In doing so, such people “lead others astray without knowledge” – i.e. with no understanding or regard for truth – and even make a mockery of faith. The Qur’an strongly condemns this behavior: those who deliberately trade away truth for idle entertainment are threatened with “a humiliating punishment.”

Beyond the historical context, this verse carries a timeless warning. It contrasts meaningful, wise discourse (like the Qur’an itself) with frivolous distractions. Sayyid Qutb and other commentators point out that this juxtaposition highlights a moral choice: one may either heed the sublime Word of God – “the Best of discourses” that moves hearts – or be numbed by vain amusements that waste one’s lifethequran.love. By preferring empty distractions, the misguided dull their spiritual senses. Thus, verse 6 teaches that what we choose to listen to and engage in has profound consequences: nourishing truth leads to guidance, whereas mindless entertainment can deaden the soul and divert us from our higher purpose.

Verse 7  “When Our verses are recited to him, he turns away in arrogance as if he had not heard them, as if there were heaviness in his ears. So tell him of a painful punishment.”

This vivid verse describes the psychology of a willful denier. When the revelations of God are presented, the arrogant skeptic “turns away” proudly, pretending not to hear – plugging his ears, so to speak. It is as if a weight or deafness (waqr) blocks his hearing. This image of a person spiritually deaf by choice emphasizes how pride can render someone impervious to truththequran.love. The Qur’an then pointedly says to the Prophet: “Give him the ‘good news’ of a painful punishment.” This ironic, sarcastic phrase – “good tidings of torment” – is a literary device the Qur’an uses to scorn the stubborn unbelieverthequran.love. Normally “glad tidings” announce reward, but here it mockingly announces punishment, underlining the absurdity of the person’s attitude.

From a psychological perspective, verse 7 highlights a universal phenomenon: people who reject truth often do so out of entrenched bias or arrogance, not due to lack of evidence. When one’s heart is sealed by pride or prejudice, it creates a “heaviness in the ears” – an inability to listen or empathizethequran.love. This can be seen even in worldly matters: for example, partisans may become so dogmatic that they literally cannot process the other side’s argumentsthequran.love. The Qur’an’s warning is that such self-inflicted deafness to God’s signs leads only to destruction. In contrast, a humble heart stays open to guidance. Thus, the verse implicitly invites readers to examine themselves: do I humbly listen to truth, or turn away in denial? The former leads to salvation, the latter to “painful punishment.”

Verse 8  “But for those who believe and do righteous deeds, there will be Gardens of Bliss”

After depicting the fate of stubborn disbelievers, the Qur’an returns to the promise for believing, righteous people. Their reward is “Gardens of al-Naʿīm” – lush Gardens of Bliss (Paradise). In Islamic theology, ĥulūdun naʿīm represents eternal happiness in the afterlife, often described as gardens with flowing rivers, fruit, shade, and every delight. By mentioning “those who have faith (īmān) and do good deeds” in one breath, the Qur’an reiterates that both belief and practice are required for salvation. Unlike the arrogant rejector who is promised humiliating punishment, the believers are assured honor and joy in the next lifethequran.love. This verse sets up a stark moral contrast: no matter how the ungodly may seem to prosper temporarily, the true winners are the faithful who live virtuously. Their blissful Gardens will be everlasting, as the next verse emphasizes.

Verse 9  “where they will stay: that is God’s true promise, and He is the Almighty, the All Wise.”

Paradise is described as an eternal abode for the righteous – “dwelling therein forever.” The verse underscores that this is “God’s true promise (waʿd Allāhi ḥaqqā)” – absolutely certain and not to be doubted. Unlike human promises which can fail, God’s promise of reward (or punishment) will unfailingly come to pass, because “He is the Mighty (al-ʿAzīz), the Wise (al-Ḥakīm).” God’s might guarantees that He has full power to bring about the Resurrection and Judgment, and His wisdom guarantees that His promise is just and meaningfulthequran.love.

It’s worth noting the symmetry here: the surah began by extolling the Qur’an as ḥakīm (wise) and describing the believers’ certitude in the Hereafter. Now, as the introduction section closes with verse 9, God Himself is called al-Ḥakīm (All Wise), and His pledge of the Hereafter is declared true. The alignment of these ideas – wisdom, faith, afterlife, and God’s power – reinforces the lesson that trust in God’s wisdom leads to ultimate success. The stage is thus set for the next section, which will elaborate on God’s creative signs and Luqman’s wisdom, both pointing to that same truth.

Verse 10  “He created the heavens without any visible support, and He placed firm mountains on the earth – lest it should shake under you – and He spread all kinds of animals around it. We sent down water from the sky, with which We made every kind of good plant grow on earth:”

Here begins a passage inviting us to reflect on God’s creation as a proof of His power and oneness. Several phenomena are highlighted:

• The heavens without visible pillars: Look at the sky – it stands above us like a vast canopy, yet with no columns or supports that we can see. This implies that God holds up the cosmos by His own might, through invisible forces. (Many have poetically likened this to the unseen force of gravity or divine command sustaining the universe.) The Qur’an elsewhere echoes this, saying “Allah is He who raised the skies without any pillars that you can see”thequran.love (compare 13:2). The phrase urges us to marvel at the order of the universe, which functions with precision despite our inability to physically see what holds it together.
• The mountains as stabilizers: God “placed firm mountains (rawāsiya) on the earth lest it should shake with you.” In the Quranic view, mountains act like pegs or anchors for the earth’s crust (cf. 78:7), stabilizing the landmasses. Indeed, geologically, mountains have deep roots that contribute to the stability of tectonic plates – a fascinating point of harmony between scripture and science often noted by modern commentators. The immediate meaning, however, is that the mountains are a gracious provision so that human life can be secure on earth’s surfacethequran.love. We should recognize them as another deliberate sign of God’s design.
• The diversity of animals: God “spread all kinds of creatures (dābbah) throughout the earth.” From the teeming wildlife in forests and oceans to livestock and tiny insects, the astonishing biodiversity on Earth manifests God’s creative wisdom. Each creature has its role in the ecosystem. The mention of animals also subtly reminds humans of our duty of stewardship; these creatures are under our gaze “under you” in the verse’s wording, which can imply both geographically under our feet and under our care.
• Rain and plant growth: God says “We sent down water from the sky, and produced with it every kind of goodly plant.” Rain is a recurring Quranic symbol of mercy and life. It revives dead earth and brings forth vegetation – food, beauty, and sustenance for all life. The phrase “every kind of good plant (zawj karīm)” suggests both variety and excellence in the botanical world, from crops we eat to flowers that please the eye. This is another clear sign of a benevolent Planner behind the natural worldthequran.love.

All these examples – sky, mountains, animals, rain, plants – are presented as signs (āyāt) for people to ponder. They illustrate how finely tuned and providential the world is. The Qur’an often uses such “tangible” proofs of God’s power in nature to lead minds to the “intangible” truths of faiththequran.love. In fact, almost every surah of the Qur’an contains passages that present God as the Creator and invite us to infer His oneness and wisdom from the unity and order of creationthequran.love. Surah Luqman is no exception: after teaching personal wisdom through Luqman, it turns our attention to the cosmic signs of God’s wisdom.

Verse 11  “all this is God’s creation. Now, show Me what those [gods] other than Him have created. No! The wrongdoers are clearly astray.”

This verse drives home the argument built in verse 10. After surveying the heavens, mountains, animals, and plants, the Qur’an declares: “This is Allah’s creation – so show Me what others (besides Him) have created!” This rhetorical challenge exposes the impotence of any supposed partners or idols. None of the false gods worshipped by the polytheists can claim credit for creating the sky or supporting the earth; they haven’t hung a single star nor sprouted a single plant. Therefore, how senseless to worship them! This challenge is both logical and confrontational – it leaves the idolaters speechless, for obviously their “gods” created nothing. As the verse concludes, “Indeed, the wrongdoers (those who ascribe partners to God) are in manifest error.”

A key insight here is the emphasis on the unity of creation as evidence of the unity of the Creator. All the natural phenomena described follow one coherent order, one set of laws – indicating one Originator behind them. As one commentary notes, these verses “declare the unity of [God’s] creation as proof that there is only one God”thequran.love. Modern science has remarkably underscored this point. For example, biologists have discovered that all life on Earth shares a fundamentally unified genetic code – the same four-letter DNA code programs every living cell. “The three-letter words of the genetic code are the same in every creature… wherever you go in the world, whatever organism you look at, if it’s alive, it uses the same code. All life is one.”thequran.love. Such empirical facts powerfully echo the Qur’an’s teaching: the unity of life points to a single Creator. As science writer Matt Ridley concludes, this means there was “only one creation, one single event when life was born… the unity of life is an empirical fact.”thequran.love. Had there been multiple gods or separate creators, we might expect different kinds of incompatible life forms or discordant laws of nature – but we find a harmonious, unified creation, “God’s creation,” as the Qur’an says. This unity utterly invalidates polytheism.

In summary, verses 10–11 form a compelling creational proof of tawḥīd (oneness of God). They invite us to look at the world around us – from the grandest galaxy to the tiniest mustard seed – and recognize the signature of the One All-Powerful, All-Wise Creator. Those who fail to draw this conclusion, persisting in worship of others, are “clearly astray” (in obvious error), having missed the most self-evident truth.

Verse 12  “We endowed Luqman with wisdom: ‘Be thankful to God: whoever gives thanks benefits his own soul, and as for those who are thankless – God is self-sufficient, worthy of all praise.’”

The narrative now shifts to introduce Luqmān, the wise sage after whom this chapter is named. God declares that He “granted Luqman al-ḥikmah (wisdom)”, and the very first lesson of this wisdom is: “Give thanks to Allah.” Gratitude (shukr) to God is presented as the ultimate hallmark of wisdom. In Islamic thought, ḥikmah (wisdom) is often defined as understanding the true nature of things and acting accordingly. Luqman’s wisdom, in particular, is described by scholars as “deep understanding that manifests in gratitude and right action”thequran.love. Thus, the essence of wisdom begins with recognizing God’s blessings and being thankful, which leads to righteousness.

The verse makes a profound point: “Whoever is grateful, it is only for [the good of] his own soul; and whoever is thankless, [know that] God is truly Independent (ghanī), Praiseworthy (ḥamīd).” In other words, God gains nothing from our thanks, nor is He hurt by our ingratitudethequran.love. It is we who benefit from having an appreciative heart. Gratitude enriches the soul – it breeds humility, contentment, and closeness to God – whereas ingratitude (kufr in the sense of thanklessness) only harms the person by alienating them from their Lord. God is al-Ghanī – utterly self-sufficient, in need of nothing – and al-Ḥamīd – inherently worthy of all praise whether or not His creatures praise Him. Thus, Luqman’s first counsel encapsulates a key truth: worship and thank God, for your own betterment.

Before proceeding, it’s worth briefly introducing Luqman in Islamic tradition. Luqman is often called Luqmān al-Ḥakīm (“Luqman the Wise”) and is celebrated as a sage, though not a prophet. In fact, a longstanding scholarly question was whether Luqman was actually a prophet or simply a wise man. The Qur’an here calls him a man “endowed with wisdom” but does not label him a prophet (nabī). The majority of Islamic scholars, including early authorities like Mujāhid and Ibn ʿAbbās, concluded that Luqman was not a prophet, but a righteous man of great wisdomthequran.love. Classical exegete Imām al-Baghawī wrote: “Scholars agree that he was wise and not a prophet, except for ‘Ikrimah, who said that Luqman was a prophet.”thequran.love – indicating the near-consensus that he was a sage. Some folk reports even imagine that God offered Luqman a choice between prophethood and wisdom, and he chose wisdom, preferring a quiet life over the heavy responsibility of prophethoodthequran.love. While such tales are not verifiable, they underscore how legendary Luqman’s wisdom was in the popular imagination. Ultimately, the Qur’an neither confirms nor denies any prophetic status for Luqman, and commentators like al-Alūsī advise that we not assert definitively one way or the otherthequran.love. What truly matters is the content of his counsel, which the Qur’an has seen fit to preserve as exemplary guidance. The honor of an entire surah named after him testifies to his stature in Islamthequran.love.

Luqman is said to have been from ancient times (some say a Nubian or Ethiopian sage, others say from the people of ʿAd or from Palestine – various legends exist). He was evidently known to pre-Islamic Arabs for his wise sayings and parablesthequran.love. One modern scholar notes that the Qur’an’s inclusion of Luqman is strategic: it presents to its first audience “a wise man, whose proverbs are often quoted among the people,” and then essentially says, “Observe what creed and morals he taught!”thequran.love. This way, the Qur’an invokes a figure familiar and respected for wisdom, to validate the very message that Prophet Muhammad ﷺ was preaching. In short, the wisdom of Luqman aligns perfectly with the wisdom of Islam, demonstrating that truth is timeless and recognized by all sages.

With this background, we can better appreciate Luqman’s counsel that follows. The Qur’anic narrative now shifts into Luqman’s voice as he advises his son – a beautiful, intimate setting that conveys profound truths in a gentle manner.

Verse 13  “Luqman said to his son, as he advised him, ‘My dear son, do not attribute any partners to God: attributing partners [to Him] is a terrible wrong (injustice).’”

Luqman’s first and foremost advice to his child is pure monotheism: “Do not associate anything with Allah.” This means to worship God alone without ascribing to Him any partners, equals, or idols (shirk). He emphasizes that “shirk is indeed a great ẓulm (wrongdoing or injustice)”. In Islamic theology, shirk – idolatry or polytheism – is considered the gravest sin because it violates the very purpose of creation (which is to recognize and worship the one Creator). Describing shirk as ẓulm (injustice) might seem unusual until one reflects: the essence of justice is to put things in their proper place, and the worst injustice is to misplace divinity – to give God’s right (worship) to someone/something else that is not Godthequran.love.

This line “inna sh-shirka la-ẓulmun ʿaẓīm” (“truly, associating others with God is a tremendous wrong”) was later quoted by the Prophet Muhammad himself in explanation of another verse. When some companions misunderstood “ẓulm” in Qur’an 6:82 to mean any sin (and they worried who is entirely free of sin), the Prophet clarified “No, it means shirk – haven’t you heard Luqman say, ‘shirk is a great injustice’?”thequran.love. Thus, Luqman’s wisdom was used by the Prophet to teach his own companions, showing the esteem of Luqman’s words in Islamic tradition.

Importantly, by starting with the call to tawḥīd (Divine oneness), Luqman teaches that true wisdom begins with correct belief about God. All other virtues and ethics will be built on this foundation. We also observe the tender tone: “Yā bunayya” in Arabic – “O my little son, dear son” – is an affectionate, intimate address. The loving manner of Luqman’s admonition is itself a lesson in parenting and mentorship: he pairs gentleness with seriousness, making the advice both caring and compelling.

In summary, verse 13 establishes the primacy of faith in God alone. No amount of worldly knowledge or moral teaching avails if one fails to recognize the central truth of existence: that there is only one God, the source of all wisdom and goodness. Luqman’s life wisdom thus mirrors the core message of all prophets: “Worship God and avoid false gods” (Qur’an 16:36). The subsequent verses will build on this theological foundation with practical ethical counsel.

Verse 14  “We have commanded people to be good to their parents: their mothers carried them, with strain upon strain, and it takes two years to wean them. [So,] Give thanks to Me and to your parents – [that is] the ultimate return.”

In the midst of Luqman’s speech, the Qur’an itself interjects with an important teaching, as if to amplify Luqman’s words. Verse 14 switches to the divine voice (note the use of “We”) to stress the duty of goodness toward parents. This parenthetical instruction complements Luqman’s counsel to his son by highlighting that right after duty to God comes duty to one’s mother and fatherthequran.love.

The verse paints a touching picture of a mother’s hardships: “His mother carried him through weakness upon weakness, and his weaning is in two years.” This reminds us of the layers of difficulty a mother endures – from pregnancy (with all its physical burdens) to childbirth, and then nursing and caring for the infant for an extended period (commonly up to two years of breastfeeding). By mentioning “strain upon strain” (or weakness upon weakness), the Qur’an elicits empathy and a deep appreciation for one’s mother. It’s as if God is saying: remember what your parents, especially your mother, went through for you. The sacrifice and love of parents is a universal truth that forms the basis of our obligation toward them.

Thus, God decrees “birr al-wālidayn”, goodness and excellent conduct toward parents. This concept appears repeatedly in the Qur’an, often coupled with worship of God alone. For example, Qur’an 17:23 famously says: “Your Lord has decreed that you worship none but Him, and that you show kindness to parents.” In Islamic ethics, serving one’s parents and treating them with kindness, respect, and care – especially in their old age – is among the greatest virtues.

The command in verse 14 continues: “Give thanks to Me and to your parents – unto Me is the final return.” Here we see the beautiful linkage of gratitude to God and gratitude to parents. God’s favors and a parents’ favors, while of course not equivalent, are mentioned in one breath to show that after being thankful to God, one must immediately be thankful to the human beings who were the direct cause of one’s existence and nurturingthequran.love. Indeed, the Prophet Muhammad ﷺ said, “Whoever does not thank people does not thank God” – meaning part of thanking God is showing thanks to those through whom God’s blessings reach us (our parents being the foremost). Ibn Kathīr and other commentators note how the Qur’an here and elsewhere “pairs the rights of Allah with the rights of parents”thequran.love. The ultimate return (maṣīr) being to God is a reminder that while we owe our parents, we still belong to God and will answer to Him for any shortcomings in fulfilling both types of duties.

In sum, verse 14 powerfully balances theology and family ethics: Immediately after affirming God’s oneness, the Qur’an emphasizes the sanctity of parent–child bonds. Luqman’s wisdom thus encompasses recognition of God’s rights and human rights together. And notably, it is the mother’s hardships that are highlighted, signaling that Islam particularly elevates the mother’s status (as numerous hadiths also do, saying “Paradise lies at the feet of your mother,” etc.). Gratitude (shukr) must be directed both vertically (to the Creator) and horizontally (to one’s closest caregivers). The dual command “give thanks to Me and to your parents” beautifully encapsulates this principle.

Verse 15  “But if they strive to make you associate with Me something about which you have no knowledge, then do not obey them. Yet keep their company in this world with appropriate kindness, and follow the path of those who turn to Me [in devotion]. In the end you will all return to Me, and I will inform you of all you did.”

This verse provides a crucial caveat to the duty of obeying parents: if one’s parents pressure them to commit shirk (idolatry) or disobey God, then one must not obey that particular command. The wording “if they strive (jāhadākā) to make you associate with Me that for which you have no knowledge” implies a scenario of parents vehemently opposing the child’s monotheistic faith (as happened with some of the first Muslims). Loyalty to God comes before loyalty to parents in matters of creed. “No knowledge” here means there is absolutely no true justification or authority to worship anything besides God – such an idea is baseless, so not even parents’ demands can legitimize it.

However – and this is very significant – the verse immediately follows with, “do not obey them, but keep their company in this world honorably.” In other words, even if one must refuse to follow parents in an act of disobedience to God, one should still treat them with kindness and respect. Islam does not allow cutting off one’s parents or mistreating them, even if they are non-Muslim or command wrong. One can disobey in that specific issue (politely and without harshness), but continue to be a good son or daughter in all worldly interactionsthequran.love. The Prophetic Sirah (life of Muhammad) provides examples: many early Muslims had pagan parents; Islam instructed them to maintain good relations and fulfill their rights, without compromising faith. This verse thus establishes an important balance between filial piety and religious integrity.

The middle of verse 15 also advises: “follow the path of those who turn to Me.” That is, seek the company and example of the believers, the righteous who devote themselves to God. If one’s immediate family rejects one’s faith, one should find support in the community of believers – metaphorically, to have spiritual “parents” and “siblings” in faith. This was very relevant in the early Muslim community, but the principle is general: keep righteous company that reinforces your values (for “a person follows the faith of their close friend,” as a hadith says).

Finally, “To Me is your return, and I will inform you of what you used to do.” This ending is both a warning and a consolation. It reminds that ultimately, everyone – parent and child alike – returns to God for judgment. One’s family ties will not excuse wrongdoing on the Day of Judgmentthequran.love. A parent will not be able to save their errant child, nor a child save a sinful parent, on that Day (an idea explicitly reinforced in verse 33 of this surah). So each person must be responsible for their own choices before God. Yet, for the believer who had to endure parental opposition, it is consoling: God is watching and will justly recompense one’s patience and goodness. Knowing that God “will inform you (all) of what you did” keeps one mindful that every effort and struggle is recorded by the All-Knowing.

In sum, verse 15 completes the parent-child guidance by teaching obedience with discernment. We give our parents love and loyalty, but God’s right is ultimate. If conflict arises between the two, we neither obey the sin nor abandon the parent – we navigate it with principled kindness. This is a nuanced, compassionate ethic, demonstrating that Islam is neither blindly authoritarian (forcing one to obey parents in evil) nor coldly individualistic (casting off family for personal belief). Rather, it charts the middle path of conscientious kindness.

Verse 16  “[And Luqman continued:] ‘My son, if even the weight of a mustard seed were hidden in a rock or anywhere in the heavens or earth, God will bring it [to light], for God is the All-Subtle, All-Aware.’”

Returning to Luqman’s voice, this verse teaches the son about God’s perfect knowledge and justice, using a very striking image. Luqman says (paraphrased): “O my dear son, even if something is as small as a mustard seed, hidden away deep inside a rock, or anywhere in the vast heavens or earth, Allah will bring it forth [on Judgment Day].”

The mustard seed is one of the smallest seeds known in the region, proverbial for something minute. The idea is that no deed or thing – however tiny or secret – escapes God’s awareness. Even if one imagines it buried in a rock crevice, or lost in the farthest corners of the universe, God can and will expose it. This power is rooted in His attributes: “Indeed, Allah is Latīf and Khabīr,” meaning All-Subtle (infinitely fine in perception) and All-Awareia600501.us.archive.org. Al-Laṭīf can also mean the Most Gentle, but here the sense is that God is subtle in that He perceives subtleties beyond human detection. Al-Khabīr means fully aware, cognizant of all realities. Together, they emphasize that nothing is too small or too hidden for God’s knowledge.

Thus, Luqman is instilling in his son a profound sense of moral accountability and God-consciousness (taqwā). A person who knows that God sees the tiniest good or evil will be conscientious even when no one else is watching. This echoes other Qur’anic passages, such as 99:7-8: “Whoever does an atom’s weight of good shall see it, and whoever does an atom’s weight of evil shall see it.” In essence, Luqman is teaching the young man that God’s justice is absolute – every deed, as small as a mustard seed, will be accounted forthequran.love.

There is also a gentle encouragement in this: if you do a very small good deed, or have a good intention that seems insignificant, God knows it and will reward it. Likewise, it’s a deterrent from sin, even “small” sins, because they are not hidden from God. This line might remind the son that even if he as a father cannot see what the son does privately, Allah always can – an important lesson for personal integrity.

In summary, verse 16 uses a memorable parable to impart one of the core tenets of Islamic creed and ethics: God’s knowledge encompasses all, and He will bring forth everything for judgment. Luqman thus encourages his son (and all listeners) to live with an acute awareness of God’s omniscience. This awareness is the cornerstone of taqwā (piety), ensuring that a person remains upright in both public and secret. Truly, as Luqman’s wisdom indicates, “character is what you do when you think no one is looking” – and for the believer, Allah is always looking, even at the mustard seeds of our deeds.

Verse 17  “My son, keep up the prayer, command what is right and forbid what is wrong, and bear anything [bad] that happens to you steadfastly: these are true qualities [to aspire to].”

Luqman’s advice continues, covering several essential duties of a believer in a single verse. He instructs his son (and by extension all believers) to:

• Establish regular prayer (aqimiṣ-ṣalāh): The Arabic implies performing the ritual prayer properly and consistently. Prayer is the pillar of faith, the connection between a person and their Lord, and a constant reminder of one’s duties. It disciplines the soul and reinforces the very wisdoms Luqman is imparting. By saying “keep up” or “establish” the prayer, Luqman emphasizes both performing it correctly and making it a firm habit.
• Enjoin what is right (al-maʿrūf) and forbid what is wrong (al-munkar): This refers to the social duty of promoting virtue and preventing vice in one’s community, as guided by the moral teachings of Islam. It means not only being righteous personally, but also encouraging others towards righteousness and speaking out (with wisdom) against wrongdoing. This principle, known as al-amr bi-l-maʿrūf wa-n-nahy ʿan al-munkar, is a cornerstone of Islamic ethics for fostering a healthy, moral society. Luqman’s inclusion of it shows that a wise person cares about justice and goodness in the wider world, not just in their own lifethequran.love. It is notable that this comes immediately after establishing prayer, suggesting that true faith is not selfish or cloistered – it has a positive influence on others.
• Be patient over whatever befalls you: After encouraging active engagement in doing right and opposing wrong, Luqman adds “wa-ṣbir ʿalā mā aṣābak” – endure with patience whatever afflicts you. This is profound; it acknowledges that when one stands up for the right, or generally as one goes through life, hardships will come. To fulfill the prior commands (prayer and moral witness), one must cultivate ṣabr (patience, steadfastness). It means accepting trials – whether insults from those who dislike your enjoining good, or any personal calamities – with grace, trust in God, and without losing resolve. Patience is frequently extolled in the Qur’an as a key quality of the righteous. Here Luqman especially readies his son that doing God’s work requires inner strength and perseverance.

Luqman then remarks, “Verily, these [qualities] are among matters requiring determination.” The phrasing (in Arabic: inna dhālika min ʿazmi l-umūr) indicates that these actions – prayer, moral activism, and patient endurance – are of the loftiest resolve or “greatly important duties.” In other words, they demand strong will and are truly worth aspiring to. Some translate it as “this is the essence of resoluteness” or “these are imperative duties.” It underlines that while these commands may not always be easy, they shape a person of principle and courage, which is exactly what Luqman wishes for his son.

All together, verse 17 encapsulates a balanced Muslim character: connection to God (prayer), responsibility toward society (enjoining right & forbidding wrong), and strength of character (patience in trials)thequran.love. Luqman is effectively summing up how to live out wisdom: worship consistently, do good and confront evil in society, and bear life’s difficulties with fortitude. We see how this complements the prior verse about God’s awareness: knowing that God sees all (v.16) motivates one to pray and act rightly (v.17), and knowing God’s reward awaits helps one endure hardships.

Verse 18  “Do not turn your nose up at people, nor walk about the place arrogantly, for God does not love arrogant or boastful people.”

In this verse, Luqman’s counsel turns to matters of character and behavior, specifically warning against arrogance and prideful conduct. “Do not turn your cheek/nose up at people” is an idiom meaning don’t treat people with scorn or contempt. It paints the image of someone who literally turns their face away or tilts their head in haughty disdain when others speak – essentially, snobbery or insolence in interactions. Luqman tells his son never to behave in such a conceited way.

Likewise, “do not walk on the earth with conceit (marahan)”. This forbids swaggering or walking arrogantly – i.e. demonstrating an overblown sense of self-importance in one’s gait and posture. Interestingly, the Qur’an often mentions the way a person walks as an outward manifestation of their inner state. The idea is that even our body language should reflect humility rather than vanity.

The reasoning Luqman gives is simple and powerful: “Surely Allah does not love every proud, boastful person.” God detests arrogance. Pride (kibr) in the sense of looking down on others or boasting of oneself is considered a major moral failing in Islam. It is said in hadith that anyone with an atom’s weight of arrogance in their heart will not enter Paradise – illustrating how serious it is. Arrogance is essentially a claim to greatness and self-sufficiency that belongs only to God; it also violates the rights of others by assuming oneself to be above them. That is why the Qur’an repeatedly condemns the arrogant (al-mutakabbirīn). Luqman, with his God-given wisdom, echoes this universal truth: humility is the mark of true wisdom, while conceit is the hallmark of ignorancethequran.love.

From a psychological viewpoint, turning up one’s nose and strutting about suggest insecurity and an ego that depends on belittling others. Truly confident and wise individuals have no need for such displays; they are marked by humility. Luqman wants his son to develop a humble demeanor – treating all people with respect and kindness. This advice also fosters social harmony: a haughty person alienates others and incurs hatred, whereas a humble person wins hearts.

Thus, verse 18 teaches a timeless etiquette: Be humble in attitude and modest in behavior. However successful or knowledgeable you become, never look down on anyone. Remember that “God does not love” those who are self-deluded and boastful – instead He loves the humble and the kind-hearted. Luqman’s counsel here complements the spiritual and ethical duties mentioned earlier: just as one must submit humbly to God (tawḥīd, prayer) and serve others (enjoin good), one must also carry oneself humbly. The outward humility reinforces the inner virtues.

Verse 19  “Go at a moderate pace and lower your voice, for the ugliest of all voices is [that of] the donkey’s braying.”

Continuing the theme of humility and good conduct, Luqman advises moderation and gentleness in two outward aspects: one’s pace of walking and one’s tone of speaking.

Firstly, “Be moderate in your pace,” meaning walk in a balanced, dignified manner – neither rushing recklessly nor swaggering pompously. It implies composure, calmness, and purpose in how one moves. In context with the previous verse, it reinforces not walking arrogantly on earth. A moderate gait reflects humility and self-control, whereas an overly hurried walk might indicate frenzy or a rude disregard for decorum, and an overly slow, affected strut indicates vanity. The ideal is an easy, natural stride. In broader sense, “moderation” can be applied to all aspects of life: don’t go to extremes, carry yourself with measured dignity.

Secondly, “lower your voice,” instructs to speak softly or at least moderately, not in a loud, harsh, or domineering tone. A gentle voice is a sign of politeness and consideration for others. Shouting or raising one’s voice unnecessarily is seen as coarse and offensive. The advice to lower one’s voice is particularly beautiful coming in a parent’s counsel – it encourages a calm, respectful way of conversing.

Luqman clinches this point with a colorful simile: “Indeed, the most unpleasant/ugly voice is the braying of a donkey.” This is a bit of gentle humor and vivid imagery from the Qur’an. The donkey’s bray is notoriously loud and grating to the ears. By comparing loud, obnoxious speech to donkey noises, Luqman drives the lesson home in a memorable waythequran.love. No one wants to sound like a braying ass! The use of this comparison is not to insult anyone, but to make the son (and us) really feel how unattractive a booming, yelling voice is. It urges us to listen to ourselves and have the self-awareness and courtesy to tone it down.

This final piece of Luqman’s direct advice highlights the importance of courtesy and refinement in everyday behavior. Islam places great emphasis on ḥusn al-khulq (good character), and an immense part of that is how we deal with others verbally and non-verbally. Speaking kindly and moderately is repeatedly encouraged in the Qur’an (e.g., “speak to people good [words]” (2:83), “lower your voice” here, “speak gently to him” (20:44) when God sends Moses to Pharaoh, etc.).

In summary, verse 19 wraps up Luqman’s counsel with advice that, while simple, has far-reaching effects: Be moderate and gentle in how you move and speak. Taken together with verse 18, these teachings cultivate an admirable personality – one that is humble, unpretentious, and respectful in dealing with others. It leaves us with the image of a wise person: walking calmly, speaking politely, never obnoxious or arrogant – a far cry from the brash boaster. No wonder Luqman’s name is synonymous with wisdom!

Thus ends the account of Luqman’s advice to his son (verses 13–19). In these few verses, the Qur’an encapsulated an entire code of wise living: faith in One God, gratitude, dutifulness to parents, moral integrity, devotion, altruism, patience, humility, and gracious mannersthequran.lovethequran.love. It’s a testament to the Quranic eloquence that such profound and comprehensive guidance is conveyed through the tender scene of a father speaking to his beloved child.

Verse 20  “[People], do you not see how God has made what is in the heavens and on the earth subservient to you, and has lavished His blessings upon you, both outwardly and inwardly? Yet some people argue about God, without knowledge or guidance or an enlightening scripture.”

With verse 20, the surah transitions back to addressing all people (humankind) and broadens the scope to God’s bounties and the folly of disbelief. It begins with an invitation to reflect on God’s favor: “Do you not see (i.e. consider) that Allah has subjected for you whatever is in the heavens and whatever is on earth…?” This indicates that God has made the universe remarkably user-friendly and beneficial for human life. The sun, moon, and stars in the heavens follow reliable courses that give us light, seasons, and navigation; the earth yields resources, terrain, and materials for our use. Modern minds might add how physical laws are fine-tuned for life, how plants photosynthesize to give oxygen, etc. All of this did not have to be so, but God subjugated (sakhkhara) these things in our service as a gift and test for us.

Furthermore, “He has completed (or lavished) His blessings on you, both outward and inward.” This remarkable phrase niʿam ẓāhiratan wa bāṭinatan suggests that God’s favors to us are of two kinds: outward, manifest blessings, and inward, hidden blessings. Outward blessings include all the tangible things we enjoy – health, wealth, food, family, the beauty of nature, etc. Inward blessings can be interpreted as intangibles – like intellectual and spiritual gifts: the mind, the conscience, faith, knowledge, inner peace. Some scholars say ẓāhirah (visible) might also mean worldly blessings, and bāṭinah (hidden) refers to blessings in religion or the afterlife that are not immediately seenia600501.us.archive.org. In any case, God’s grace permeates every aspect of our existence – externally and internally. We are enveloped in countless favors, many of which we don’t even realize. As another verse puts it, “If you tried to count the blessings of Allah, you could never enumerate them” (14:34).

Despite this overwhelming generosity from God, the verse notes with disapproval: “Yet among people are those who dispute about Allah without knowledge, guidance, or any illuminating scripture.” In other words, some people still argue against the truth of God – questioning His signs, denying His oneness – with no sound basis whatsoeverthequran.love. They have neither rational proof (knowledge), nor divine revelation (scripture), nor even guidance from a teacher or prophet – nothing to justify their skepticism. Their arguments are hollow, born perhaps of whim or social conformity, not rooted in any enlightenment. This critique fits the obstinate Meccan polytheists who, despite seeing the Prophet’s character and hearing the Qur’an, still argued idolatry was correct just because it was tradition. It also applies generally to atheists or agnostics who dismiss faith without actually having any clear evidence against it – often it’s a patchwork of doubts and personal theories “without knowledge or guidance.”

The structure of the verse sets up a powerful contrast: on one side, the evident “lavish blessings” of God that should make any honest person recognize and thank the Creator; on the other side, the baseless arguments of deniers who, despite enjoying those very blessings, irrationally contend against acknowledging God. It implicitly asks the reader: which side are you on – the grateful or the argumentative? The phrasing “Do you not see…?” is a gentle rebuke, nudging people to open their eyes to reality.

This verse also underscores that ingratitude often underlies disbelief. When one forgets or takes for granted the “outward and inward” bounties they have, they become more prone to question or rebel against God. Conversely, conscious gratitude fosters faith. Thus, maintaining an awareness of God’s favors is part of spiritual wisdom (and was precisely Luqman’s first advice to his son: “Be thankful to God” in verse 12).

In summary, verse 20 reminds us that the entire universe is a testimony to God’s care for humankindthequran.love. Our lives are filled with blessings at every level. Therefore, to dispute the existence or oneness of God is utterly unreasonable – indeed, ungrateful. The only valid response is humility and thankfulness. Those who argue against truth without any authority are cautioned that their stance is untenable. We’re being called to reflect, recognize, and respond: reflect on the subjugation of creation for us, recognize the Benefactor behind it, and respond with sincere belief and gratitude.

Verse 21  “When it is said to them, ‘Follow what God has sent down,’ they say, ‘No, we shall follow what we found our forefathers following.’ What! Even if Satan is calling them to the suffering of the Blazing Flame?!”

This verse addresses a common excuse of those who reject the Prophet’s message: blind adherence to ancestral tradition. When such people are invited to follow the divine revelation (“what Allah has sent down” – i.e. the Qur’an), their retort is that they will stick to “what we found our forefathers upon.” In other words, “We’re sticking with the ways of our ancestors; that’s how we do things.” This mindset was prevalent among the pre-Islamic Meccans, who inherited idol-worship and tribal customs from prior generations and were resistant to changing them. The Qur’an highlights this attitude in several places, as it is a major barrier to accepting truth. People often unthinkingly perpetuate beliefs and practices simply because “that’s how my family or society has always done it.”

The verse then challenges this logic with a pointed rhetorical question: “Even if Satan is inviting them to the punishment of the Blaze?!” – meaning, What! Will they still follow their forefathers even if that tradition in reality leads them to Hell? By phrasing it this way, the Qur’an exposes the folly of obstinate traditionalism. The “forefathers” in question had no guidance and were essentially following satanic insinuations (since from an Islamic perspective, idol-worship and sin are prompted by Satan). So clinging to their path is tantamount to following Satan toward destruction. This blunt interjection snaps the listener to attention: in matters of truth, blindly following tradition is extremely dangerous. One must use reason and accept guidance, rather than make an idol of one’s culture or lineagethequran.love.

Philosophically, this verse is a criticism of the argumentum ad antiquitatem (appeal to tradition) or the status quo bias. Doing something merely because it’s old or customary is not a proof of its truth. If anything, many evils are ancient. The Qur’an consistently urges people to think for themselves and not surrender their reason to inherited falsehoods. True wisdom (as exemplified by Luqman) is independent reflection in light of revealed guidance, not unthinking imitationthequran.love.

There’s also a subtle note: the verse doesn’t explicitly say “their forefathers are following Satan,” but by raising the scenario “what if Satan was calling them to punishment”, it strongly implies that to be the case. This leaves room for the listener to consider: “Could it be that some of my cultural practices are actually devilish?” It prompts self-examination. Historically, Islam did not come to abolish all Arab customs – only the idolatrous and unjust ones. But those were so ingrained that the Meccans felt threatened, hence their defensive reaction.

In context, verse 21 flows logically from verse 20. After stating that some people argue about God without knowledge, here is one of their arguments: “We’re sticking with our forefathers’ ways.” The Qur’an refutes it decisively. Truth should be based on divine revelation and sound knowledge, not the inertia of ancestral habits. If one’s ancestors were wrong, continuing their path only compounds the error. Each generation is responsible to seek the truth afresh, especially when a clear message from God comes.

For us today, this verse remains very relevant. It warns against the attitude of refusing to consider new evidence or guidance just because it contradicts our upbringing or the norms of our society. Whether in matters of religion or any aspect of life, “we found our fathers doing this” is not a sufficient justification. We must always ask: Is what I’m following actually right, or am I just following the crowd (or family) blindly?

Thus, verse 21 teaches the importance of open-mindedness to truth and willingness to break from misguided traditions. It is a call to follow God’s light (the Qur’an) even if that means leaving the familiar darkness. And it sternly illustrates the stakes: uncritical traditionalism can lead one to satanic ruin, whereas embracing God’s guidance leads to salvation.

Verse 22  “Whoever commits themselves entirely to God and is a doer of good has certainly grasped the firmest hand-hold – with God rests the outcome of all matters.”

This beautiful verse describes the qualities and security of a true believer. “Whoever yuslim wajhahu (literally, submits his face) to Allah,” meaning whoever surrenders themselves wholly to God, and furthermore, does good (acts righteously), has taken hold of “al-ʿurwa al-wuthqā” – the most trustworthy handholdia600501.us.archive.org.

The phrase “submits his face to God” is an Arabic expression for wholehearted submission or orientation. The face is the noblest part of a person, and turning one’s face to something means devoting oneself to it. So this person has turned their face (and thus their entire being) to Allah in devotion, sincerity, and obedience. It implies pure monotheism and willingness to obey God in all matters (the essence of Islam).

Coupled with that inner submission is active goodness – they are a muhsin, one who excels in good deeds. Faith and action again are joined. So this describes the ideal believer: fully devoted to God internally, and morally upright externally.

Such a person, the verse says, “has grasped the firmest handhold”. This metaphor of a secure handhold or unbreakable rope appears also in Qur’an 2:256 (in the famous verse of no compulsion in religion). It means the believer is clinging to something absolutely reliable that will never fail – in essence, they are connected to God’s guidance and trust in Him, which will safely pull them through any difficulty and into salvation. Imagine dangling off a cliff but holding a rope securely tied to a rock; if the rope is firm, you won’t fall. Likewise, tawakkul (trust) in Allah combined with righteous living is a lifeline that never snaps.

The verse ends, “For with Allah is the end of all affairs (or to Allah all matters return).” This emphasizes that everything ultimately is in God’s control and all outcomes belong to Him. Therefore, trusting and holding onto Him is logically the firmest course. If all matters go back to God’s decree, then aligning oneself with God is the wisest path. It’s an implicit reassurance: leave the results of your efforts to God – since He determines the final issue of things, clinging to Him ensures you will land on the right side of fate.

In context, verse 22 is like a contrastive relief after the mention of those who follow forefathers blindly. Unlike them, the one who “commits entirely to God” (rather than to tradition or ego) is on solid footing. The previous verses described misguided behaviors (argumentation without knowledge, stubborn tradition-following). Here, by contrast, we see the image of the true submitter, at peace and secure with God.

This verse also alludes to the name of the religion “al-Islām” which means submission. The one who “yuslim wajhahu” (submits his face) is basically a genuine “Muslim” in the literal sense – a submitter to God – coupled with ihsān (excellence in conduct). Such a person’s faith is unshakable and their destiny is in good hands.

Finally, “to Allah all matters return” can also be a subtle reminder of the Day of Judgment (all affairs are brought back to God’s judgment)thequran.love. So the firm handhold can be understood as faith that will lead to success on that Day. Meanwhile, those without it have nothing sturdy to cling to when they are brought before God.

In summary, verse 22 encapsulates a message of spiritual commitment and assurance: He who wholly devotes himself to God and lives righteously has latched onto the most secure support possible – a connection with the Divine – and can trust Allah with every outcome. It’s an invitation for the reader to become that person, to experience the peace of mind that comes from letting go to God and living a life of virtue.

Verse 23  “But if any refuse to do so – do not let their refusal sadden you [Prophet]. To Us is their return, and We shall inform them of what they did. God knows well what is in the hearts.”

This verse provides comfort and guidance to the Prophet Muhammad (and by extension, to anyone who faces rejection when calling others to truth). It says, in effect, even if people refuse to commit themselves to God (as described in verse 22), O Prophet, don’t be too distressed by their denial.

The Prophet was known to grieve deeply over his people’s disbelief; the Qur’an elsewhere notes “Perhaps you would torment yourself with grief over them if they do not believe” (18:6). Here, God gently consoles him: “falā yaḥzunka kufruhum” – “let not their rejection (or ingratitude) make you sad.” The Prophet’s duty was to convey the message; ultimately, each person’s guidance is in God’s hands. This reassurance appears in several Makkan verses, reflecting God’s care for His Messenger’s emotional stateia600501.us.archive.org.

The verse then reminds, “To Us is their return; We will inform (or show) them what they did.” This means that everyone who rejects faith will eventually stand before God and face the full reality and consequences of their actions. They may ignore the Prophet’s warning now, but they cannot escape the Day of Reckoning. On that day, God will make clear to them everything they used to do – all their deeds, arguments, and intentions will be laid bare, and they will realize the truth they turned away from.

Finally, “Allah knows well what is in the breasts (hearts).” This is both a warning to disbelievers (God already knows the inner stubbornness, arrogance, or sincerity that motivated their rejection) and a consolation to the Prophet (implying “God knows you have done your duty, and He knows the hidden reasons they resist – it’s not your failing, it’s in their hearts”). It assures that nothing is hidden from God, so His judgment of them will be perfectly just, taking into account their inner states and motives.

For the broader audience, there is also a lesson: don’t be discouraged by the presence of disbelievers or evildoers prospering in the short term. Everyone will return to God’s court eventually, so remain steadfast in your own faith and efforts. The Prophet is a role model in this; despite much rejection in Mecca, he kept preaching with patience and compassion, knowing Allah is the ultimate reckoner.

Connecting verse 23 with the previous ones: after establishing the right path (v22), it’s acknowledged some will still refuse that path (v23). The Prophet and believers are taught how to emotionally and philosophically handle that refusal – with patience, not despair. Ultimately, guidance isn’t something we can force upon others, and disbelief will be dealt with by God in the end.

Thus, verse 23 highlights God’s omniscience and justice, and counsels the Prophet (and all who convey truth) to avoid excessive sorrow over those who choose to remain unenlightened. It is as if God says: “You have done your part; leave their affair to Me.” Knowing that God sees the hidden and will judge fairly allows one to find peace even when one’s message or good work is not immediately accepted by others.

Verse 24  “We grant them enjoyment for a little while; then We shall drive them to a severe torment.”

Continuing the discussion of those who reject faith, this verse explains that the prosperity or enjoyment disbelievers have in this life is temporary and not a sign of ultimate favor. God may allow them to live in comfort or indulgence (“enjoy for a little (qalīlan)”) for the duration of their earthly life – which, in the grand scale, is a brief period. This worldly respite is often a test or simply the natural course of life, but it does not mean their denial of truth is without consequences.

The verse then starkly states: “then We will compel (or drag) them to a harsh punishment.” The word used (naḍṭarruhum) can imply driving or herding them, as one drives cattle – indicating they will have no choice or escape. The “harsh torment” refers to the punishment in the Hereafter, which is described in the Qur’an as exceedingly severe and real. It likely alludes to Hell, as the fate for persistent rejecters after the period of test is over.

There is a subtle contrast: Allah grants (mattiʿnāhum) enjoyment, but later drives (naḍṭarruhum) to punishment. The first is out of His lenience; the second is out of His justice. The verse reminds us of a theme repeated in the Qur’an: material prosperity or the delay of punishment is not proof that one is in the right. It may be part of God’s plan to give people time and ease (“a little enjoyment”) before the eventual outcome, which in the case of stubborn unbelief, will be dreadful. This concept is elsewhere referred to as “respite” or istidrāj – when God lets someone carry on in sin while they increase in heedlessness, until suddenly time’s up.

For the Prophet and believers hearing this, it offers perspective: don’t be impressed or envious of the luxuries or apparent success of those who reject God. It is fleeting (matalāʿan qalīlan – a brief gratification). What matters is the eternity to follow. Knowing this helps the faithful remain patient and not waver by seeing the ungodly thrive temporarily.

It also implicitly serves as a warning to the disbelievers themselves: the party won’t last. If they understood that this life’s joys are “little” compared to the infinity of the next life, and that their current rebellion is only digging their pit deeper, perhaps they’d reconsider while they still have the chance. In some ways, verse 24 is almost pitying the disbelievers – they’re just being allowed to dig their own graves, so to speak, before being cast in.

In summary, verse 24 reinforces the message of ultimate justice: short-term worldly enjoyment is not true success; it’s the calm before the storm for those who persist in wrongdoing. The real consequence – “severe punishment” – will inevitably overtake them if they do not repent. This keeps the larger eschatological picture in view as the surah speaks to both the Prophet and his opponents.

Verse 25  “If you [Prophet] ask them, ‘Who created the heavens and earth?’ they are sure to say, ‘God.’ Say, ‘Praise belongs to God,’ but most of them do not understand.”

This verse highlights a peculiar inconsistency of the pagan Meccans (and many people generally): acknowledging God as the Creator, yet not worshiping Him alone. The Prophet is told that if he asks the polytheists who made the heavens and earth, they will certainly answer, “Allah.” Indeed, the pre-Islamic Arabs did believe in Allah as a high deity, the creator of all, but they also worshipped lesser gods/idols as intermediaries. The Qur’an points out this contradiction frequently (e.g. 29:61, 39:38): they concede the biggest truth (God’s creatorship), yet they fail to draw the proper conclusion from it – that only that Creator deserves worship.

So, when they answer correctly that God created everything, the Prophet is instructed to respond: “Al-ḥamdu lillāh” – “All praise is due to Allah.” This phrase here can mean two things: (1) a rejoinder of approval and emphasis – basically, “Good, you admit God did it – praise be to God [then, for that truth]!”; or (2) a subtle corrective: “Praise belongs to God [alone] (so why do you praise others?).” It might be both. In effect, the Prophet affirms that their answer is right and that such an awe-inspiring creation indeed warrants praising God. It’s as if to say, “Exactly – and isn’t that proof enough that Allah is the only one worthy of our devotion?”thequran.love.

However, “most of them do not understand.” Despite verbally acknowledging a single Creator, the majority of these people fail to grasp the logical and spiritual implication of that fact. They don’t “get it” – they continue in idol worship or false beliefs as if the creation question had nothing to do with everyday worship. This is a gentle but profound criticism: their ignorance is not in knowing who made the world (they know it’s Allah), but in connecting that knowledge to their lives. True understanding (fiqh or ʿaql) would mean realizing that the One who created everything, controls everything, and provides everything is the only one to fear, hope in, and adore. But “most of them” were heedless of this truth’s import.

The structure of the argument is classic Quranic reasoning: use the opponents’ own admission as evidence against them. It shows that theism was not the hurdle for these pagans; the hurdle was exclusive monotheism (tawḥīd) and abandoning tradition. Many of them might have thought idols were just intercessors, not creators, yet the Qur’an insists even that is unwarranted since the sole Creator needs no partners or go-betweens.

For modern reflection, this verse also resonates: Many people today intellectually concede a belief in a Creator or higher power, but “most do not understand” in the sense that this belief doesn’t translate into devotion, gratitude, or a life oriented toward God. They may say “God made the world” but live as if God doesn’t matter. The Qur’an would urge: if you accept God created you, then all praise and thanks is due to Him – so worship and obey Him.

In context, this verse builds upon the preceding verses about God’s signs and the folly of idolaters. It emphasizes that even polytheists have an innate recognition of God’s role as Creator (something even more undeniable than other arguments). It thus removes any excuse they might have. The praise (“al-ḥamdulillāh”) uttered by the Prophet also serves as a subtle dawah technique – acknowledging common ground and then gently pointing out the inconsistency, all the while giving credit to God. Ultimately, it hints that truth is so evident that even opponents confess part of it, albeit without comprehension.

Verse 26  “Everything in the heavens and earth belongs to God. God is the Self-Sufficient, the Praiseworthy.”

This verse is a succinct declaration of God’s exclusive dominion and complete self-sufficiency, reinforcing the message of the previous verse. It states that all that exists – in the heavens or on the earth – is Allah’s property. He is the Owner, Master, and King of the entire universe and everything within it. This negates any notion of other beings possessing independent power or ownership. If everything belongs to God, then worshipping anything else is not only wrong but absurd, since those things themselves are owned and controlled by God.

It then affirms two of God’s beautiful names that relate to this reality: al-Ghaniyy (The Self-Sufficient) and al-Hamīd (The Praiseworthy).

• Al-Ghaniyy means God is absolutely free of need. He requires nothing from anyone. His giving does not diminish His wealth, and withholding does not increase anything for Him. Thus, God did not create out of need, nor does He need our worship. We, the creation, are the needy ones (“O mankind, you are the ones who need Allah, while Allah is the Free of need, worthy of all praise,” says 35:15). Tying this to “to God belongs everything”, it implies God already owns all – so He never needs to ask or depend on someone else. Idols, on the other hand, own nothing and need everything, exposing how unworthy they are of worship.
• Al-Hamīd means all praise and thanksgiving truly belong to Him. He is inherently worthy of praise for His perfection, and also practically praised by all of creation (willingly or unwillingly) through their existence and submission to His laws. For humans, it is only right that we praise and thank the one to whom everything belongs. God is praised in Himself and by others. He doesn’t need our praise (being al-Ghaniyy), yet He is most deserving of it (being al-Hamīd).

In the context of the polytheists, this verse is like a final nail in the coffin of their false notions: since absolutely everything is God’s, what sense does it make to set up partners? The idols or deities they revered neither own nor share in the heavens or earth in the least – they are merely part of creation. There is a similar verse (31:20 earlier mentioned God’s favors) that said He lavished blessings outwardly/inwardly, and people still dispute God without knowledge. Verses 25-26 answer those disputes by reasserting God’s uncontested role as Creator and Owner, and hence the only one worthy of devotion.

For believers, verse 26 is a reminder of tawakkul (trust in God): since everything is God’s, He can provide for you from wherever He wills. And since He is al-Ghaniyy, He is never limited in resources or ability to help. Since He is al-Hamīd, whatever He does is praiseworthy and for the good. It invites one to rely on the One who holds the dominion of the heavens and earth, rather than fear or depend on created things.

The pairing of Ghaniyy and Hamīd also subtly indicates: God loses nothing if people disbelieve (He’s free of need), and He gains nothing if people praise Him (He’s already praiseworthy). So, worshipping Him is purely for our benefit, not His. It circles back to verse 12 where Luqman said, “Whoever is grateful, it is for his own soul; and whoever is ungrateful, God is Self-Sufficient, Praiseworthy.”thequran.love Here we see the same names of God confirming that insight.

In summary, verse 26 encapsulates the Quranic creed in a short form: God is the absolute sovereign of existence, utterly beyond need, and inherently worthy of all praise. Recognizing this is the key to proper worship and humility. It prepares us for the next verse, which magnifies God’s words and knowledge, flowing naturally from the idea of His limitless dominion.

Verse 27  “If all the trees on earth were pens and all the seas – with seven more seas besides – [were ink], the words of God would not be exhausted: God is Almighty and All-Wise.”

This verse uses a grand and poetic illustration to convey the infinite nature of God’s words, which encompass His knowledge, wisdom, and creative commands. We are asked to imagine that every tree on earth were turned into a pen (writing instrument), and the entire ocean were ink – and not just one ocean, but seven oceans added to it (i.e. ink seven times the current volume of all Earth’s seas). If we were to write out the “words of Allah” with this unimaginable supply of pens and ink, the verse says, “the Words of God would not run out.” We would never be able to finish writing God’s words, even with that colossal supply of writing materialthequran.love.

This metaphor emphasizes a few points:

• God’s knowledge is boundless. “Words of God” can refer to His words of knowledge – meaning everything God knows or could express is infinite. If one tried to record all of God’s knowledge or all His decrees, it’s simply beyond measure. Human knowledge by contrast, or words, are finite and limited.
• God’s creative power is endless. Some interpret “words” as God’s words of command (“Be” and it is – as per Qur’an 16:40), i.e. His creative and decree words. The idea is that even if infinite ink were used to write out all of God’s creative acts and wisdom in the universe, you’d still not scratch the surface. His creative kun fayakūn (Be, and it is) is limitless and ongoing.
• The Quran’s wisdom is inexhaustible. By extension, some relate this to the Qur’an itself – that even if scribes tried to elucidate all the wisdom and guidance in Allah’s revelations, they could never fully enumerate it. It’s a nod to the depth of meaning in God’s speech, including the Qur’an. (However, the primary meaning is more general than just scripture – it’s about God’s words in the broadest sense.)

This parable has a parallel in Qur’an 18:109: “Say: if the ocean were ink for the words of my Lord, the ocean would run dry before the words of my Lord were exhausted, even if We brought its like as replenishment.” In fact, the verse here in Luqman adds the detail of “seven seas” to underscore it even more stronglythequran.love. Seven is often used in Arabic to denote a large indefinite number (not necessarily literally seven). So we can think “seven seas” as “many seas beyond counting.” The combination of all trees (pens) and oceans (ink) basically means all potential writing resources on Earth.

At the end of verse 27, it states “Truly, God is Mighty (ʿAzīz), Wise (Ḥakīm).” These two names put an exclamation point on the lesson. Because He is Almighty, His capacities (knowledge, power, words) are infinite – nothing can limit or overwhelm Him. Because He is All-Wise, everything within those infinite “words” is full of wisdom and purpose; none of it is random or foolish. The pairing indicates that even though the concept of infinite divine words might overwhelm our imagination, they are not chaotic – they are perfectly governed by His wisdom, and He has the might to execute all that His wisdom entails.

For human beings, this verse inspires awe and humility. No matter how much we learn or write or discover, it’s just a drop in the endless ocean of God’s knowledge. It reminds us of our finite nature relative to the infinite Creator. It also encourages us to keep seeking knowledge and contemplating God’s signs, since there is always more to explore – one will never say “I’ve exhausted all divine wisdom.” This fosters intellectual humility in scientists and scholars, and spiritual humility in worshippers.

This imagery also serves to magnify God’s revelation. If God’s words are infinite, then what He chose specifically to reveal to humanity (the Qur’an, Torah, Gospel etc.) is a precious subset of that infinite wisdom, tailored for our guidance. We should treasure it, knowing it comes from the one whose understanding has no end.

In context, verses 26-27 together extol God’s greatness: verse 26 (He owns everything, needs nothing) and verse 27 (His words/knowledge have no limit)thequran.love. These provide a majestic backdrop to the warnings and appeals made throughout the surah. They show why relying on God is rock-solid (He is infinite in power and wisdom) and why opposing Him is utterly futile. It sets up the final few verses, which return to specific signs and admonitions before closing.

Verse 28  “Creating and resurrecting all of you is only like [that of] a single soul. God is All-Hearing, All-Seeing.”

This verse tackles a possible doubt people have about resurrection or about God’s capacity by affirming that for God, creating or reviving an entire multitude is as easy as [creating] a single being. The phrase could be paraphrased: “Your creation and your resurrection (all together) is only like [the creation of] one soul.”

In the context of the Qur’an’s arguments, some disbelievers found it hard to imagine how all humans could be raised up after death – it seemed logistically impossible to them. This verse responds that no matter the scale – one person or all of humanity – it is equal for Allah in easeia600501.us.archive.orgia600501.us.archive.org. After all, God created the first soul (and indeed the entire cosmos) without effort; numbers don’t matter to an infinite, omnipotent being. It’s reminiscent of Qur’an 36:77-81, where God asks: hasn’t man seen that We created him from a drop, and now he argues about resurrection; the One who created the heavens and earth can surely recreate the likes of them. In short, multiplicity is not a challenge for God – quantity means nothing when His command “Be” can bring forth anything.

The verse then concludes with two of God’s names emphasizing His perfect awareness and attentiveness: as-Samīʿ (All-Hearing) and al-Baṣīr (All-Seeing). These often appear together in the Qur’an to assure that God hears all supplications, sees all deeds, and nothing escapes Him. In this context, it could imply: God hears the doubts or denials people voice about resurrection, and He sees what lies in their hearts – so He responds with truth. It could also mean that when He resurrects everyone, He will do so having heard and seen everything they did in life, thus resurrection is for a just requital that His full knowledge will facilitate.

Another subtlety: By saying creating and resurrecting “all of you (kum) is like [creating] one soul,” it’s almost addressing humankind collectively – perhaps to remind that we are all equal and alike in God’s power. None can hide in the masses, and none is too insignificant alone. God’s view encompasses the macro (all humanity) and the micro (each person) simultaneously without any strain.

This statement also ties back to the theme of God’s wisdom and knowledge being infinite from verse 27. He can create countless souls and keep track of them all, just as easily as one, because He is All-Seeing and All-Hearing. To us, managing or even imagining billions of lives is overwhelming; to God, it’s trivial. Sometimes in modern terms, one might think: if humans can now simulate or track millions of data points with computers, then what about the Creator of those humans? His capacity is infinitely beyond.

For the believers, verse 28 is reassuring regarding the concept of resurrection: No matter how many generations have lived and died, God will resurrect them all effortlessly. Don’t let the mind’s inability to conceive the mechanics deter belief in God’s promise. For disbelievers, it’s a challenge to their underestimation of God: “You think it’s hard for God? He who made you from nothing and who hears every sound and sees every atom – it’s nothing but as one soul to Him.”

In sum, verse 28 highlights God’s omnipotence and omniscience in the context of creation and re-creation. It removes any notion of difficulty or multiplicity from God’s perspective. It thereby reinforces the certainty of Resurrection and the unity of God’s power over all of us. Every human being is equally simple for God to make or remake, and none is lost in a crowd to His hearing or seeing.

Verse 29  “[Prophet], do you not see that God causes the night to merge into the day and the day to merge into the night; that He has subjected the sun and the moon, each running for an appointed term; and that He is aware of everything you [people] do?”

This verse turns our attention back to observable signs in the natural world, specifically the daily and celestial phenomena, as evidence of God’s power and precise control. It asks rhetorically if we haven’t considered how:

• God interweaves night and day: He “makes the night enter into the day and makes the day enter into the night.” This poetic description captures the gradual merging of light and darkness in the cycle of sunset and sunrise. It’s not an abrupt switch; rather, day smoothly transitions into night and vice versa. The continuous shortening of one as the other lengthens (which also alludes to seasonal variations) is under God’s command. This process is so regular and seamless that we often take it for granted, but it’s actually an awesome sign of cosmic order. The phrasing could also hint at how daylight slowly encroaches upon night sky and night upon daylight, an interplay that fascinated early observers. For a 7th century listener (and even now), this invites reflection: such regulation implies a Regulator, such harmony implies an Intentional Power.
• The sun and moon are subjected, each orbiting to a fixed term: God “has subjected the sun and the moon, each running (its course) for a stated term.” This indicates that the sun and moon follow their ordained paths (or phases) in obedience to physical laws set by God (hence “subjected” or made subservient to His will)ia600501.us.archive.org. The “appointed term” can mean either each day’s span or the lifespan of these celestial bodies until God decrees them to end. Classical commentators often take ilā ajalin musamman to mean until the Day of Judgment – that the sun and moon will continue in this regulated orbit until an appointed time when they will be disrupted as a sign of the final Hourthequran.love. In any case, the predictability and precision of the sun’s rise/set and the moon’s phases are a clear sign of a governing intelligence. Humans have relied on these cycles for calendars, navigation, etc., which underscores how “subjected to you” they are (cf. 14:33, 16:12). The cosmos runs like a perfectly timed clock – could that be by chance? Certainly not; it is by God’s command.
• God knows all that you do: After pointing to these cosmic signs, the verse brings it back to human relevance: “and indeed Allah is fully Aware of whatever you do.” This serves as both a reminder and a slight shift in perspective: The one who manages the grand scale of night/day and sun/moon also sees every individual action we takeia600501.us.archive.org. The connection might be that just as He intertwines day and night, so He intertwines our deeds with their consequences; nothing escapes His knowledge. It also implies: if God can control such enormous, distant objects, He surely knows and can deal with the small details of human life and morality. This phrase prepares for the subsequent verses that talk about human behavior (like ingratitude in crises, etc.).

Essentially, verse 29 is encouraging reflective observation of the natural world as a means to recognize God. It’s a call to “see” (alam tara) – not necessarily literal sight only, but perceiving with insight. The alternation of night and day and the movements of sun and moon are among the most evident and awe-inspiring phenomena accessible to all people. The Qur’an elsewhere says, “Indeed, in the alternation of night and day and in what God created in the heavens and earth are signs for people who are conscious” (10:6).

The inclusion of “God is aware of all you do” also subtly suggests an analogy: Just as day and night alternate inevitably, our lives will alternate between phases, and just as God tracks the cycles of the cosmos, He tracks the cycles of our actions and will bring us to account. It creates a moral dimension to cosmological signs.

Thus, verse 29 deepens the surah’s tapestry of signs (āyāt) in nature. Earlier verses (like 31:10-11) spoke of skies without pillars, mountains, rain, etc. Here specifically the rhythms of time and celestial mechanics are invoked. These phenomena should instill reverence (since only an Almighty could govern them) and also trust (since He who cares for the cosmos also cares for creation’s moral order). It leads naturally into verse 30, which draws the conclusion about truth vs. falsehood.

Verse 30  “This is because God is the Truth, and whatever else they invoke besides Him is falsehood. He is the Most High, Most Great.”

Here the Qur’an provides the theological conclusion derived from all the signs and arguments presented thus far. “That is because Allah is al-Ḥaqq (the Truth/Reality), and whatever they call upon besides Him is bāṭil (falsehood).” In light of the evident signs in nature and history, it becomes clear that God alone is the ultimate Reality – the only true divinity – and everything else that people worship or rely on as a deity is absolutely baselessia600501.us.archive.org.

The name al-Ḥaqq for God means not only that He is truthful, but that He is Reality itself – the one truly existing, self-subsisting being, upon whom all other existence depends. It also implies He fulfills His promises and that His way/religion is correct. When we say Allāhu al-Ḥaqq, it is the strongest assertion of His Godhood and the emptiness of any rivals. In contrast, bāṭil (false, vain, null) describes the idols and false gods: they have no real power, no creative force, no ability to respond – they’re basically nothing in the equation except figments of imagination or delusions. Another nuance: in Arabic, ḥaqq also connotes “right.” So God alone has the right to be worshipped; none besides Him has any right to that, because they are false. This echoes the fundamental Islamic creed: “There is no god but Allah.”

Thus all the phenomena enumerated – creation of heavens and earth, the precise cycles of day/night, life blessings, etc. – point to the fact that the One behind them is the only real God. The verse strongly contrasts Reality vs. illusion in matters of faith. It is a rebuke to polytheists: what you worship besides Him is void of any divinity, just as darkness is void of light.

Finally, the verse extols God with two majestic attributes: “He is the Most High (al-ʿAliyy), the Most Great (al-Kabīr).” These names emphasize God’s transcendence and supremacy over all things. Al-ʿAliyy means He is exalted beyond any imperfection or need, high above any comparison – in this context, high above the false gods and all else. Al-Kabīr means absolutely great, vast, beyond limits in grandeur – again, truly great as opposed to any purported greatness of others. By ending with these names, the verse leaves us in a state of taʿẓīm (veneration) for Allah, sealing the logical argument with an emotional affirmation of His greatness.

It’s worth noting how verse 30 ties together threads from earlier verses: Verse 25 observed that even pagans admit “God created the heavens and earth,” but they “don’t understand.” Here, those who understand reach the conclusion that therefore God is al-Ḥaqq and others are bāṭil. Verse 26 said “God is Self-Sufficient and Praiseworthy,” now verse 30 crowns that: He is the Truth and Most High/Great. Verses 27-29 showed signs of wisdom and power; verse 30 declares the theological truth from them.

In practical terms, this verse teaches the believer to have absolute conviction that only reliance on God is reliance on something real. All other dependencies – whether on idols, or nowadays on material things, people, or our own egos – will prove false and disappointing. Recognizing God as al-Ḥaqq liberates one from illusions and compels one to center life around Him, the Real. It also brings comfort: if God is the Truth, His promise of help, of afterlife, of justice – all are true and will come to pass. And if He is al-ʿAliyy al-Kabīr, then nothing can ever overpower Him; His side will always prevail.

In summary, verse 30 is a powerful creed statement: God alone is the True Reality and worthy of worship; all else that people invoke is worthless falsehood. This is the reason behind everything – behind creation, prophetic messages, and the distinctions made throughout this surah between the wise and the foolish. The verse leaves no room for syncretism or compromise: truth and falsehood stand clearly separated. And it exalts the one God in terms that stir both heart and mind to humble reverence.

Verse 31  “Do you not see that ships sail through the sea, by the grace of God, to show you [people] some of His wonders? Truly there are signs in this for every steadfast, thankful person.”

This verse points to another concrete sign of God’s providence and invites gratitude: the fact that ships can traverse the oceans – something we might call the maritime miracle. It asks us to observe how ships “sail through the sea by the grace of Allah.” There are multiple layers here:

On a basic level, it’s reminding listeners (especially people of that time who were well aware of the perils of sea travel) that it is only by God’s favor that humans are able to navigate the seas safelyia600501.us.archive.org. Think of the physics involved: huge, heavy vessels floating on water – a remarkable phenomenon (buoyancy, a “wondrous” natural law set by God). The winds that propel sails (or for modern times, one could think of engines and fuel, which still ultimately depend on natural resources and laws Allah created). The verse implies that without God’s blessing (faḍl meaning bounty or grace), the seas would be impassable barriers rather than highways for commerce and exploration.

The phrase “to show you some of His signs/wonders (āyāt)” suggests that God enabled seafaring specifically as one of the ways humans can witness His power and wisdom. Every successful voyage should remind us of God’s nurturing care and the marvels He put in nature. The vastness of the ocean, the force of wind, yet the ability to harness it – these are not human achievements alone; they are ultimately God’s design. The Qur’an often brings up ships as signs (e.g. 30:46, 16:14), because in ancient (and even modern) context, the sea was a place where humans keenly felt their dependence on divine protection.

The verse concludes: “Surely in that are signs for every patient, grateful person.” Why specifically patient (ṣabbār) and grateful (shakūr)? It may be that only those who are steadfast and appreciative truly ponder and learn from such signs. People who impatiently take things for granted or who are ungrateful overlook these everyday miracles. But someone who is ṣabbār (greatly patient/persevering) – perhaps having experienced trials at sea or in life – and shakūr (deeply thankful) – recognizing blessings – will see God’s hand in the safe passage of ships and other phenomenaia600501.us.archive.org. Another interpretation: traveling by sea requires patience and induces gratitude. For instance, a sailor or passenger has to be patient through long voyages and rough weather, and when they reach shore safely, they are immensely thankful. So those experiences cultivate those qualities, making one more receptive to God’s signs.

Additionally, patience (ṣabr) and gratitude (shukr) are two key virtues in Islam. It is said all of a believer’s state oscillates between patience and gratitude – patience in hardship, gratitude in ease. The combination here implies that witnessing the signs of God should evoke gratitude, and during the fearful moments (like storms at sea) one needs patience and trust. Those who embody these virtues will continuously perceive and remember Allah’s signs around them.

This verse also thematically links with what’s coming next (verse 32 describes people in a storm at sea calling on God). So verse 31 is like setting the stage: God lets you sail and shows you wonders, it’s all to prompt your faith. If you are wise (patient and grateful), you’ll take heed of these signs and thank Him.

In summary, verse 31 is an encouragement to reflect on the gift of seafaring as one example of God’s bounties and signs. It implicitly asks: Who made this possible? Who keeps the sea largely orderly and beneficial for you? The answer is Allah’s grace. And this recognition should lead to gratitude. Only a person with a certain spiritual disposition (patience in trials and gratitude for blessings) will truly internalize such observations. It’s inviting us to be of those people – to cultivate patience and thankfulness so that we can perceive God’s signs and wonders in the world around us.

Verse 32  “When the waves loom over them like giant shadows, they call out to God, devoting their religion entirely to Him. But when He has delivered them safely to land, some of them waver [between belief and disbelief] – yet none reject Our signs except the treacherous, the ungrateful.”

This verse presents a dramatic scenario – likely one of the most relatable experiences to ancient sea travelers (and still to people in crises today): facing a life-threatening storm at sea. In those moments of sheer helplessness, people naturally cry out to the one Power that can save them – God. The Qur’an uses this scenario as a parable of human nature and an indictment of those who return to disbelief after being saved.

It describes: “Waves come upon them like canopies (or mountains, shadows) over them.” One can picture towering waves during a storm, darkening the sky and crashing down – the people on the ship feel engulfed and sure death is imminent. In that state of mortal fear, “they call upon Allah, making the religion purely for Him.” That is, they drop all their idols, pretenses, and partner-gods and sincerely beg Allah alone for deliveranceia600501.us.archive.org. This reflects a truth: in moments of extreme peril, the fitrah (innate nature) of a human turns exclusively to the Creator, even if in normal times they were polytheists or atheists. Many commentators note how even polytheist Arabs, when caught in storms at sea, would pray only to Allah, not to Hubal or Lat or Uzza (their idols), because deep down they knew only the Supreme God could save them.

The verse then says: “But when He brings them safely to shore, then some of them hold back (are moderate, or remain unbelieving).” The term “muqtaṣid” (translated here as waver or hold back) can mean “stay on the middle ground”, implying that some go back to their prior ways – neither fully denying God’s help nor embracing full monotheism. Essentially, some forget their desperate prayer and do not maintain the pure devotion they momentarily had. Perhaps they rationalize it or just slip back into routine, giving credit elsewhere or not reforming themselves. However, by contrasting “some of them” with the final statement, it implies others might remain devoted (like some may truly be changed by the experience). But those who revert to denial or ingratitude are labeled strongly: “none reject Our signs except every perfidious ingrate.”

The words “khaṭṭār kaffār” in Arabic carry emphasis: khaṭṭār means very treacherous or prone to betrayal – here betrayal of the covenant or promise implied when they prayed to God (they “promise” devotion but break it once safe). Kaffār means extremely ungrateful – note the rhyming with khaṭṭār for rhetorical effect. It signifies someone who covers up favors, i.e., denies or is thankless for God’s rescue. Only such people – traitorously ungrateful – would go back to idol-worship or disbelief after God personally saved their life in such an evident wayia600501.us.archive.org.

So the verse is essentially calling out the hypocrisy and inconsistency of many disbelievers. When death stares them in the face, they know the truth and sincerely implore God. But once comfort returns, they “betray” that truth. This is a common human failing: forgetting God in ease after remembering Him in hardship. The Qur’an wants us to be better than that – to recognize that the God of the storm is also the God of the calm, and thus maintain pure faith and gratitude at all times, not only in crisis.

From a psychological perspective, this verse touches on the phenomenon often phrased as “no atheists in foxholes.” When human beings confront their own powerlessness, their ego and false supports melt away, revealing an innate knowledge of and need for God. The tragedy is when they afterwards explain it away or return to arrogance. Thus, the Qur’an uses this innate behavior as evidence against idolaters: If your idols were true, why not call them in the storm? And since you called God and He saved you, why not remain loyal to Him afterwards?

In context of Surah Luqman, this verse exemplifies ingratitude vs. gratitude, a running theme. Luqman told his son to be grateful to God (v12). Here we see the epitome of ingratitude: being saved by God and then shrugging it off. It’s also a sign of folly contrasted with Luqman’s wisdom. The wise are grateful (like verse 31 said there are signs for the patient and grateful). The foolish are “treacherous ungrateful” who reject signs after benefiting from them.

Summarily, verse 32 is a compelling depiction of how extremes of experience can momentarily clarify the truth for people, yet many foolishly fall back into denial once the extreme passes. It implicitly urges readers: don’t be like those fair-weather believers. If you call on God in desperation and He aids you, honor that by serving Him in times of ease as well. Only a truly ungrateful traitor would turn his back after such deliverance. The next verses will conclude the surah with a general exhortation regarding the Day of Judgment and knowledge of the unseen, tying up the lessons learned.

Verse 33  “People, be mindful of your Lord and fear a Day when no parent will be of any help to their child, nor a child will be of any help to their parent, in the least. God’s promise is true, so do not let the present life deceive you, nor let the Deceiver deceive you about God.”

As the surah nears its end, this verse delivers a solemn warning about the Day of Judgment and encapsulates key moral reminders. It begins with a universal call: “O humankind, have taqwā of your Lord” – meaning be conscious of God, revere Him, and beware of disobeying Him. Taqwā (mindfulness, piety) is urged here specifically in view of “a Day” (the Day of Resurrection) described in stark terms: “when no father can avail his son, nor any child avail his parent, at all.”

This paints the scene of absolute individual accountability. On the Day of Judgment, the closest of kin – parent and child – who in worldly life might sacrifice anything for each other, will not be able to save one anotherthequran.love. Each soul will stand alone before God. A righteous father cannot intercede for or shield his wicked son, and a loving son cannot bear the burden of his guilty parent. Other Qur’anic verses echo this, like 31:14-15 earlier hinted at it and specifically 82:34-37 and 80:33-37 mention people fleeing from their relatives in panic on Judgment Day. The mention of parent-child is poignant because it’s one of the strongest natural bonds; if even that is of no use, then certainly no friendship or tribal bond will matter either. It underscores that on that Day, all worldly ties and dependencies fall away – only one’s faith and deeds remain.

Then it says, “Indeed, the promise of Allah is true.” This refers to God’s promise of the Resurrection and Recompense. It reassures the believers that the Day will indeed come (thus they should prepare with taqwā) and warns doubters that it’s not a myth but a certain reality. Throughout the surah, truth vs. falsehood has been a theme; here God’s promise (of afterlife, judgment, reward/punishment) is affirmed as al-Ḥaqq.

Because that promise is true, the verse continues with two commands: “so do not let the life of this world deceive you, nor let the Deceiver deceive you about Allah.” The life of this world (al-ḥayāt al-dunyā) can be a deception in that it lulls people into complacency; its pleasures, distractions, and seeming long duration can make one forget the hereafter. The verse personifies it as an agent of deception – if you get too caught up in chasing worldly desires or measuring success by material standards, you might neglect accountability and your purpose.

The second part, “nor let the Deceiver (al-Gharūr) deceive you concerning God,” refers to Satan primarily (as “the deceiver” or it could also mean any deceiver, but often interpreted as Iblis)ia600501.us.archive.org. Satan’s main goal is to mislead humans about God – whether making them doubt God’s warnings, or presume too much on His mercy (like thinking He won’t mind their sins, or that there’s no Judgment), or other false hopes. Satan deceives people by making the worldly life seem all-important or by whispering that “Surely God wouldn’t punish us” or “There’s no afterlife.” The double warning implies we have two fronts of deception to guard against: the external allurements of dunya and the whispers of shayṭān.

In essence, the verse admonishes: Don’t be fooled. This life is transient; relationships and assets here won’t help on Judgment Day. The real success is in heeding God’s true promise of the afterlife. So maintain God-consciousness and don’t let either the glitter of immediate life or the Devil’s tricks blind you to reality.

This ties up many themes of the surah: it resonates with Luqman’s admonition to his son about the Day when no parent can help (31:14-15 and now explicitly here)thequran.love. It echoes earlier statements like “do not be deluded by the life of this world” (similar sentiments are in 35:5). And it finalizes the contrast between the grateful, mindful ones (who heed God’s signs and warnings) vs. the arrogant and ungrateful (who are deluded by this world and by Satan).

By addressing “O people” (yā ayyuhā n-nās), it shows this is a message for all humanity, not just believers. It’s a universal truth: none can escape that Day or rely on others then. God’s promise applies to all, and so does the danger of worldly deception.

In summary, verse 33 serves as a final exhortation: Fear the coming Day of ultimate accountability, where even the closest human bonds are of no avail. God’s promise of that Day is certain. Therefore, don’t let this fleeting worldly life or the Great Deceiver (Satan) trick you into ignoring God and the Hereafter. It’s a powerful wake-up call to sobriety and sincerity in faith.

Verse 34  “Verily, God [alone] has knowledge of the Hour; He sends down the rain; He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Truly, God is All-Knowing, All-Aware.”

The surah concludes with this profound verse enumerating five keys of the unseen – realms of knowledge that belong exclusively to God. It’s a famous verse often cited for its encapsulation of human limitations in contrast to divine omniscience. Let’s break down each of the five:

1. “Surely, God has knowledge of the Hour.” This refers to the timing of the Day of Judgment (the Hour). Only Allah knows when the end of the world and the final resurrection will occur. Many have speculated throughout history, but the Qur’an consistently says the knowledge of the Hour is with God alone, coming suddenly and unpredictably (33:63, 7:187). This humbles humanity regarding eschatology – no matter how advanced we get, the exact moment of the cosmic end is in God’s secret vault.
2. “He sends down the rain.” The precise sending of rain – when, where, how much – is ultimately God’s prerogative and was historically unpredictable. Even today with meteorology, forecasts can estimate but not guarantee rain, especially beyond short ranges. More deeply, the idea is that provision (rizq) from the sky is in God’s hand. Rain here is symbolic of sustenance and mercy. Humans cannot fully control rainfall; we depend on nature and thus on God’s grace. (In modern context one might say we can seed clouds occasionally, but global weather patterns remain beyond our complete control or exact prediction).
3. “He knows what is in the wombs.” This includes knowing the fetus’s sex, but more than that – its future traits, its destiny, its life. In classical times, knowing even the gender before birth was impossible, highlighting God’s unique knowledge. Today, while ultrasounds can reveal gender and some traits, we still cannot tell exactly what kind of person the child will be, what their fortune or life events will be. This phrase signifies that the mysteries of nascent life – its genetic makeup, potential, future – are fully known only to the Creatorthequran.love. It reminds humans of our ignorance at the earliest stage of human life.
4. “No soul knows what it will earn tomorrow.” Here “earn” (takسب) means what good or ill will befall one, or what deeds one will do, or generally what events one will experience the next day. Simply put, the future is unseen to us. We can plan meticulously, but unexpected things can change everything. No person can say with certainty what will happen even a day ahead – which opportunities or losses they might encounter, or even how they will behave (since circumstances influence deeds). This fosters reliance on God and moderation in our worldly ambitions, reinforcing “insha’Allah” (if God wills) mentality.
5. “No soul knows in what land (or place) it will die.” One may be living in one country yet end up dying somewhere else entirely, without prior intention. Many people die far from home unexpectedly. Even if one expects to die in a hospital or at home, the exact locale and time is unknown. This exemplifies the unpredictability of one’s time and place of death – knowledge which God withholds. It urges readiness for death at all times, since it can come when and where we least anticipate.

These five are famously referred to in Hadith as the “five keys of the unseen” which only Allah knowsthequran.love. They correspond to aspects of life and destiny beyond human ken – the cosmic (Hour), the environmental/provisional (rain), the biological (womb), the personal future (tomorrow’s fate), and the ultimate end (place of death)thequran.love. Together they cover the span from the macro-unseen (Day of Judgment) to the micro-unseen (daily fortunes), from beginning of life to its end.

The verse closes with “Indeed, Allah is All-Knowing (ʿAlīm), All-Aware (Khabīr).” These two names emphasize God’s perfect knowledge of everything, outward and inward, present and futurethequran.love. Al-ʿAlīm means knowing every detail, while al-Khabīr implies intimately aware, even of hidden subtleties. By capping the verse with these names, it drives home that what is veiled to us is fully within God’s knowledge.

This ending is a powerful capstone to Surah Luqman. Recall the surah opened calling the Qur’an “a book of wisdom (ḥakīm)”, and that God endowed Luqman with ḥikmah. Throughout, knowledge vs. ignorance has been a theme. Now at the end, we are reminded that no matter how wise a human becomes, there are realms known only to Godthequran.love. True wisdom thus includes acknowledging one’s limits and trusting God in those matters.

Additionally, ending on the note of God’s exclusive knowledge of these five matters reinforces reliance (tawakkul) and humility. We should not become overconfident by any worldly knowledge (like science’s achievements), because fundamental uncertainties remain that keep us dependent on the All-Knowing. It also steers people away from soothsayers or astrologers who claim knowledge of the future (an issue in many societies): no one knows these things but Allah.

Thematically, this verse dovetails with verse 33’s warning about being deceived by worldly life. Why not let the world deceive you? Because ultimately, so much is beyond your control or foresight – including your death and the Hour – so you must focus on God and the responsibilities He’s given you, and not be lulled by illusions of certainty or permanence here. It encourages one to be God-conscious and prepared – since we don’t know when the Hour or our death comes, we should always be in a state of taqwā (echoing that “fear the Day” from v33).

In conclusion, verse 34 beautifully summarizes the limits of human knowledge and the perfection of God’s knowledgethequran.love. It leaves the reader with a sense of humility, submission, and trust. God knows all – from cosmic destiny to the raindrop, from the embryo’s fate to the moment of our death – whereas we know little. Therefore, a wise person submits to the All-Knowing’s guidance (as given in the Qur’an and through Luqman’s sage advice in this surah) and lives in humble awareness of their dependence on God’s knowledge and decree.

Epilogue: Themes and Reflections of Surah Luqman

Surah Luqman offers a rich tapestry of thematic lessons and literary artistry, all tied together by the concept of wisdom (ḥikmah). As we have seen verse by verse, the surah seamlessly interweaves guidance on correct belief, moral conduct, and reflective faith in God’s signs. In this epilogue, we summarize the major themes and highlight the surah’s holistic message:

• The Essence of Wisdom – Tawḥīd and Gratitude: The figure of Luqman, the wise sage, is central. His very first counsel to his son – “Do not associate anything with God, for shirk is the greatest wrong” (31:13) – establishes that true wisdom begins with recognizing God’s oneness and avoiding idolatrythequran.love. Throughout the surah, the folly of unbelief (especially blind polytheistic tradition) is contrasted with the enlightenment of faiththequran.love. Hand in hand with tawḥīd is gratitude (shukr): “Be thankful to God” (31:12) is Luqman’s initial advice, reflecting that a wise heart is a grateful heartthequran.love. Conversely, ingratitude is a hallmark of foolishness – epitomized by those who call on God only in distress but forget Him in easethequran.lovethequran.love. Thus, the surah’s core theme is that wisdom = knowing and thanking the One true God, while ignorance = failing to do so.
• Parental Advice and Universal Morals: The intimate scene of Luqman advising his son (verses 13–19) is a literary gem that conveys universal ethics through a personal storythequran.love. In this short passage, fundamental values are enumerated: monotheism, dutifulness to parents, personal accountability to God (even for a “mustard seed” of deed)thequran.love, establishing prayer, enjoining right and forbidding wrong, patience under adversity, humility in bearing, and modesty in speechthequran.lovethequran.love. These have a timeless resonance, forming a code of conduct that remains as relevant today as ever. The narrative device of a father’s loving counsel makes the advice more relatable and impactful – it’s not presented as dry law, but as caring mentorship. This also underscores the Qur’an’s pedagogical wisdom: packaging divine commandments in a warm, story-like context that appeals to human experience. The parent-child framework highlights the surah’s didactic strategy: teaching by example, and pairing rights of God with ethics toward fellow humans (God’s right to be worshipped and parents’ rights to be honored are coupled)thequran.love.
• Signs of God in Nature – Invitation to Reflect: Surah Luqman repeatedly draws our attention to the natural world as a manifestation of God’s wisdom. We are asked to observe the creation of the heavens “without visible pillars,” the firm mountains, the spread of creatures, and the rain reviving plants (31:10-11)thequran.love. We are reminded of the ships that sail by God’s grace (31:31) and the cycles of night and day, sun and moon (31:29)ia600501.us.archive.org. These are presented as āyāt (signs) for those who contemplate and give thanksthequran.loveia600501.us.archive.org. The surah uses vivid imagery – e.g. towering waves like shadows (31:32) – to stir an almost visceral recognition of human vulnerability and the need for Godthequran.love. One striking metaphor in verse 27 says even if all trees were pens and all oceans ink, God’s words (His creative wisdom) would not be exhaustedthequran.love. This hyperbolic image drives home the point that God’s knowledge is infinite, beyond human scope, engendering both awe and humility. Thus, Luqman’s personal wisdom discourse is framed within a larger context of cosmic signs that validate that wisdom: the more one reflects on the world, the more one realizes the truth of God’s greatness and the reasonableness of faiththequran.lovethequran.love.
• Rhetorical Power and Literary Features: The surah exhibits a range of literary techniques that add impact to its message. There is contrast and irony – e.g. the derisive “good news of punishment” for the arrogant denier (31:7) which is a satirical twistthequran.love. There is shift in tone – from the compassionate, gentle advice of Luqman to the scathing portrayal of those who mock God’s revelationsthequran.love. Classical scholars note how the surah “moves from condemning empty amusements to celebrating wise counsel, thereby guiding the listener from folly to wisdom”thequran.love. The language is accessible (as it addresses a child in parts, or common people about ships and rain) yet profound in implication. The use of direct address “O people” (31:33) broadens the scope to all humanity at the climax. Additionally, Surah Luqman is part of a set of chapters (29–32) that all open with Alif-Lām-Mīm; this and other thematic links led scholars to see a ring structure or symmetry in the compilation of these surahsthequran.lovethequran.love. Specifically within Surah Luqman, there is a symmetrical framing: the opening verses (1–11) begin with affirming the Qur’an’s wisdom and the traits of the righteous, while the closing verses (20–34) return to those themes, warning of the Hereafter and emphasizing God’s encompassing knowledgethequran.love. Notably, the final verse (31:34) lists five secret domains of knowledge known only to God (the Hour, rain, what is in wombs, tomorrow’s fortune, and place of death)thequran.love. This list serves as a powerful capstone, reminding us that the ultimate knowledge and control rest with God alone, so the wise course is to submit and trust Him. In literary terms, it provides a decisive epilogue within the surah, echoing Luqman’s earlier emphasis on God’s knowledge of every mustard seed – now expanded to every cosmic and life event.
• Human Psychology: Sincerity in Crisis vs. Complacency in Comfort: Surah Luqman offers insight into human psychology and spiritual failings. It highlights how times of crisis often awaken genuine faith – as in the sailors who plead with God in a storm (31:32) – but times of security can breed forgetfulness, as some revert to “treachery” by renouncing the very God who saved themthequran.love. This is a psychological pattern: ease can deceive us into a false sense of independence, whereas hardship punctures that illusion. The Qur’an wants us to learn from those moments and become steadfast and grateful (31:31 emphasizes the signs are for the steadfast and thankful) rather than “treacherous and ungrateful” (31:32)thequran.love. By pointing this out, the surah gently urges consistency – maintain devotion to God in good times as you do in bad times. It also addresses cognitive biases: the lure of “laḥw al-ḥadīth” (idle entertainments) that can numb the heart to truththequran.love, or the fallacy of blind tradition (31:21) where people reject divine guidance just because it isn’t what their forefathers didthequran.love. These analyses of human behavior add a philosophical depth: the Qur’an is not just issuing commands, but explaining and diagnosing why people stray, thereby teaching the reader to be self-aware and not fall into those mental traps.
• Structure and Balance: Many scholars observe that Surah Luqman is tightly structured, with a balanced arrangement of themes – often described as a ring composition. The counsel of Luqman (verses 13–19) stands at the center as the kernel of wisdom. Around it, the verses preceding and following mirror each other in content. For example, verses 1–11 start with mentioning the Qur’an’s wisdom and the qualities of the believers, and verses 20–34 end with those same motifs: God’s signs, the folly of disputers, the necessity of trust in God’s promise, and finally God’s exclusive knowledge of the unseenthequran.lovethequran.love. This symmetry reinforces the coherence of the surah’s message – it begins and ends by impressing upon us the scope of divine wisdom, bracketting the human drama (Luqman and the disbelievers) within the context of God’s greater plan. One could say the surah’s structure itself is hikmah, carefully ordered to maximize impact. As a modern literary analyst noted, “the surah begins with communication between God and man (revelation) and ends with an affirmation of God’s all-encompassing knowledge,” forming a meaningful ring around Luqman’s storythequran.love. This highlights that if one lives by God’s guidance (the beginning), one partakes of a fragment of His wisdom, and one remains mindful of the ultimate realities known only to God (the ending)thequran.love.
• Connection to Surrounding Surahs: Though the epilogue of our commentary focuses on Surah Luqman itself, it’s worth noting that in the Qur’an’s compilation, Luqman is flanked by Surah 30 (Ar-Rum) and Surah 32 (As-Sajdah), which together with it form a trio of Makkan chapters with intertwined themesthequran.love. All three stress tawḥīd vs. shirk, offer signs in nature as proofs, and speak of the fate of believers versus deniers. For instance, Surah 30 lists many “And of His signs…” in creation, Surah 31 continues with Luqman’s monotheistic exhortation and natural signs, and Surah 32 invites to humble prostration to the Creator of all. A student of the Qur’an can see a continuum of argument: Ar-Rum addresses the reality of divine power in history and nature, Luqman personifies wisdom in action and advice, and As-Sajdah responds to skeptics and emphasizes submission. Recognizing these links can enrich one’s understanding that the Qur’an is multi-layered, with each surah contributing to a larger discussion. Surah Luqman’s role in this sequence is to demonstrate that wisdom – whether spoken by a sage of old or by Prophet Muhammad – always aligns with the call of Islam: to worship One God, live righteously, and heed the signs of the Merciful in the world around usthequran.lovethequran.love.

In closing, Surah Luqman leaves us with the image of a loving father imparting wisdom and the reality of a majestic Creator holding all knowledge. The thematic threads – faith in One God, thankfulness, moral integrity, reflection on nature, humility before God’s knowledge, and preparation for the Hereafter – are woven together into a timeless counsel for humanity. It is as if the Qur’an is telling us: “Here is Luqman, famed for wisdom among men – see how his wisdom confirms what the Qur’an teaches.” Indeed, Luqman’s advice encapsulates the Qur’anic ethos in human terms, showing that true wisdom is perennial and cross-cultural, always recognizing the Creator and guiding to virtuethequran.love.

For the modern reader, Surah Luqman offers a roadmap to navigate life intelligently: prioritize faith and gratitude; honor those who nurtured you but never at the expense of truth; be conscious that even your smallest deed matters; uphold prayer and justice; practice humility and gentle speech. At the same time, marvel at the world – from stars to storms – letting it remind you of God. And be aware of your limitations – you don’t control tomorrow or even know when your story ends, so entrust those unknowns to the All-Knowing, living each day with piety and purpose.

In short, the surah teaches that a life lived in accordance with divine wisdom (ḥikmah) – characterized by devotion, moral rectitude, and reflective gratitude – is the life that will truly prosper “in this world and the next.” This is the wise legacy of Luqman as preserved in the Qur’an, and it beckons all of us to embrace that legacy in our own lives, for our own benefitthequran.love. As the Qur’an promised early in the chapter, “this is guidance and mercy for the doers of good” – may we strive to be among them, and may God grant us a share of the wisdom of Luqman. آمين (Amen).

Sources:

• The Glorious Qur’an, translation by M.A.S. Abdel Haleemia600501.us.archive.orgia600501.us.archive.orgia600501.us.archive.org.
• Quranic commentary insights from The Glorious Quran and Science articles: “Surah Luqman: Themes and Literary Features”thequran.lovethequran.love and “Luqman in the Qur’an and Islamic Tradition”thequran.lovethequran.love by Zia H. Shah.
• Classical exegetical notes (e.g., by Ibn Kathir, al-Razi) as referenced in the above articlesthequran.lovethequran.love.
• Reflections on Quranic literary structure and thematic links from QuranWiki and academic analysesthequran.lovethequran.love.
• Scientific and philosophical reflections related to Surah Luqman (unity of life as evidence of one Creator) from Zia H. Shah’s commentarythequran.lovethequran.love.
• Abdullah Yusuf Ali, The Holy Qur’an: Text, Translation and Commentary, notes on verse 34 and others (for identification of “five keys of the unseen”)thequran.love.

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