Surah 31. Luqman

[All] this is God's creation: show Me, then, what others than He may have created! Nay, but the evildoers¹¹ are obviously lost in error!

  - Mohammad Asad

Sc., "who ascribe divine powers to beings or things other than God".

This is Allah's creation; now, show Me what is there that others (gods) besides Him have created? - In fact the wrongdoers are in manifest error.

  - Muhammad Farooq-i-Azam Malik

This is Allah's creation. Now show Me what those 'gods' other than Him have created. In fact, the wrongdoers are clearly astray.

  - Mustafa Khattab

This is the Creation of Allah. Now show me that which those (ye worship) beside Him have created. Nay, but the wrongdoers are in error manifest!

  - Marmaduke Pickthall

Such is the Creation of Allah: now show Me what is there that others besides Him have created: nay but the Transgressors are in manifest error. ³⁵⁹²

  - Abdullah Yusuf Ali

The transition from "We" in the last verse to "Me" in this verse means a still more personal relation to Allah:(see n. 56 to ii. 38): as we are now asked about the true worship of Allah, as against the false worship of others besides Allah.

AND, INDEED, We granted this wisdom unto Luqman:¹² "Be grateful unto God-for he who is grateful [unto Him] is but grateful for the good of his own self; whereas he who chooses to be ungrateful [ought to know that], verily, God is self-sufficient, ever to be praised!"

  - Mohammad Asad

Popularly (though without sufficient justification) identified with Aesop, Luqman is a legendary figure firmly established in ancient Arabian tradition as a prototype of the sage who disdains worldly honours or benefits and strives for inner perfection. Celebrated in a poem by Ziyad ibn Mu'awiyah (better known under his pen-name Nabighah adh-Dhubyani), who lived in the sixth century of the Christian era, the person of Luqman had become, long before the advent of Islam, a focal point of innumerable legends, stories and parables expressive of wisdom and spiritual maturity: and it is for this reason that the Qur'an uses this mythical figure - as it uses the equally mythical figure of Al-Khidr in surah {18} - as a vehicle for some of its admonitions bearing upon the manner in which man ought to behave.

We gave wisdom to Luqman so that he may be grateful to Allah. The one who pay thanks, does so for his own good; and the one who denies His favors, should know that Allah is certainly free of all wants, worthy of all praise.

  - Muhammad Farooq-i-Azam Malik

Indeed, We blessed Luqman with wisdom, 'saying', 'Be grateful to Allah, for whoever is grateful, it is only for their own good. And whoever is ungrateful, then surely Allah is Self-Sufficient, Praiseworthy.'¹

  - Mustafa Khattab

 Luqmân is believed to have been a righteous, wise man who lived around the time of Prophet David (ﷺ).

And verily We gave Luqman wisdom, saying: Give thanks unto Allah; and whosoever giveth thanks, he giveth thanks for (the good of) his soul. And whosoever refuseth--Lo! Allah is Absolute, Owner of Praise.

  - Marmaduke Pickthall

We bestowed (in the past) wisdom on Luqman: "Show (thy) gratitude to Allah." Any who is (so) grateful does so to the profit of his own soul: but if any is ungrateful verily Allah is free of all wants worthy of all praise. ^{3593 3594}

  - Abdullah Yusuf Ali

The sage Luqman, after whom this Sura is called, belongs to Arab tradition. Very little is known of his life. He is usually associated with a long life, and his title is Mu'ammar (the long-lived). He is referred by some to the age of the 'Ad people, for whom see n. 1040 to vii. 65. He is the type of perfect wisdom. It is said that he belonged to a humble station in life, being a slave or a carpenter, and that he refused worldly power and a kingdom. Many instructive apologies are credited to him, similar to Aesop's Fables in Greek tradition. The identification of Luqman and Aesop has no historical foundation, though it is true that the traditions about them have influenced each other.

Cf. xiv. 8. The basis of the moral Law is man's own good, and not any benefit to Allah, for Allah is above all needs, and "worthy of all praise"; i.e., even in praising Him, we do not advance His glory. When we obey His Will, we bring our position into conformity with our own nature as made by Him.

And, lo, Luqman spoke thus unto his son, admonishing him: "O my dear son!¹³ Do not ascribe divine powers to aught beside God: for, behold, such [a false] ascribing of divinity is indeed an awesome wrong!

  - Mohammad Asad

Lit., "O my little son" - a diminutive idiomatically expressive of endearment irrespective of whether the son is a child or a grown man.

When Luqman, while advising his son, said to him: "O my son! Do not ever commit shirk (associating anyone else with Allah); surely committing shirk is the worst iniquity."

  - Muhammad Farooq-i-Azam Malik

And 'remember' when Luqman said to his son, while advising him, 'O my dear son! Never associate 'anything' with Allah 'in worship', for associating 'others with Him' is truly the worst of all wrongs.'

  - Mustafa Khattab

And (remember) when Luqman said unto his son, when he was exhorting him: O my dear son! Ascribe no partners unto Allah. Lo! to ascribe partners (unto Him) is a tremendous wrong--

  - Marmaduke Pickthall

Behold Luqman said to his son by way of instruction: "O my son! Join not in worship (others) with Allah: for false worship is indeed the highest wrong-doing." ³⁵⁹⁵

  - Abdullah Yusuf Ali

Luqman is held up as a pattern of wisdom, because he realized the best in a wise life in this world, as based upon the highest Hope in the inner life. To him, as in Islam, true human wisdom is also divine wisdom: the two cannot be separated. The beginning of all wisdom, therefore, is conformity with the Will of Allah (xxxi. 12). That means that we must understand our relations to Him and worship Him aright (xxxi. 13). Then we must be good to mankind, beginning with our own parents (xxxi. 14). For the two duties are not diverse, but one. Where they appear to conflict, there is something wrong with the human will (see n. 3597).

"And [God says:] 'We have enjoined upon man goodness towards his parents: his mother bore him by bearing strain upon strain, and his utter dependence on her lasted two years: ¹⁴ [hence, O man,] be grateful towards Me and towards thy parents, land remember that] with Me is all journeys' end.¹⁵

  - Mohammad Asad

Lit., "his weaning is [or "takes place"] within two years". According to some philologists, the term fisal circumscribes the entire period of conception, gestation, birth and earliest infancy (Taj al-'Arus): in brief, the period of a child's utter dependence on its mother.

Thus, gratitude towards parents, who were instrumental in one's coming to life, is here stipulated as a concomitant to man's gratitude towards God, who is the ultimate cause and source of his existence (cf. {17:23-24}).

We have enjoined man concerning his parents - his mother carries him in her womb while suffering weakness upon weakness and then weans him for two years - That's why We commanded him: "Give thanks to Me and to your parents, and keep in mind that, to Me is your final goal.

  - Muhammad Farooq-i-Azam Malik

And We have commanded people to 'honour' their parents. Their mothers bore them through hardship upon hardship, and their weaning takes two years. So be grateful to Me and your parents. To Me is the final return.

  - Mustafa Khattab

And We have enjoined upon man concerning his parents. His mother beareth him in weakness upon weakness, and his weaning is in two years. Give thanks unto Me and unto thy parents. Unto Me is the journeying.

  - Marmaduke Pickthall

And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him and in years twain was his weaning: (hear the command) "Show gratitude to Me and to thy parents: to Me is (thy final) Goal. ³⁵⁹⁶

  - Abdullah Yusuf Ali

The set of milk teeth in a human child is completed at the age of two years, which is therefore the natural extreme limit for breast-feeding. In our artificial life the duration is much less.

"'[Revere thy parents;] yet should they endeavour to make thee ascribe divinity, side by side with Me, to something which thy mind cannot accept [as divine],¹⁶ obey them not; but [even then] bear them company in this world's life with kindness, and follow the path of those who turn towards Me. In the end, unto Me you all must return; and thereupon I shall make you [truly] understand all that you were doing [in life].'

  - Mohammad Asad

Lit., "something of which thou hast no knowledge", i.e., "something which is contrary to thy knowledge that divine qualities are God's alone" (cf. 29:8 ).

If they argue with you to commit shirk, of which you have no knowledge, then do not obey them; however you should still treat them kindly in this world, but follow the way of that individual who has turned to Me. After all, to Me is your return; then I will inform you about the reality of all that you have done."

  - Muhammad Farooq-i-Azam Malik

But if they pressure you to associate with Me what you have no knowledge of,¹ do not obey them. Still keep their company in this world courteously, and follow the way of those who turn to Me 'in devotion'. Then to Me you will 'all' return, and then I will inform you of what you used to do.

  - Mustafa Khattab

 Other gods.

But if they strive with thee to make thee ascribe unto Me as partner that of which thou hast no knowledge, then obey them not. Consort with them in the world kindly, and follow the path of him who repenteth unto Me. Then unto Me will be your return, and I shall tell you what ye used to do.

  - Marmaduke Pickthall

"But if they strive to make the join in worship with Me things of which thou hast no knowledge obey them not; Yet bear them company in this life with justice (and consideration) and follow the way of those who turn to Me (in love): in the End the return of you all is to Me and I will tell you the truth (and meaning) of all that ye did." ^{3597 3598 3599}

  - Abdullah Yusuf Ali

Where the duty to man conflicts with the duty to Allah, it means that there is something wrong with the human will, and we should obey Allah rather than man. But even here, it does not mean that we should be arrogant or insolent. To parents and those in authority, we must be kind, considerate, and courteous, even where they command things which we should not do and therefore disobedience becomes our highest duty. The worship of things other than Allah is the worship of false things, things which are alien to our true knowledge, things that go against our own pure nature as created by Allah.

In any apparent conflict of duties our standard should be Allah's Will, as declared to us by His command. That is the way of those who love Allah: and their motive in disobedience to parents or human authority where disobedience is necessary by Allah's Law is not self willed rebellion or defiance, but love of Allah, which means the true love of man in the highest sense of the word. And the reason we should give is: "Both you and I have to return to Allah; therefore not only must I follow Allah's Will, but you must command nothing against Allah's Will."

These conflicts may appear to us strange and puzzling in this life. But in Allah's Presence we shall see their real meaning and significance. It may be that that was one way in which our true mettle could be tested: for it is not easy to disobey and love man at the same time.

"O my dear son," [continued Luqman,] "verily, though there be aught of but the weight of a mustard-seed, and though it be [hidden] in a rock, or in the skies, or in the earth, God will bring it to light: for, behold, God is unfathomable [in His wisdom],all-aware.¹⁷

  - Mohammad Asad

For mv rendering of latif as "unfathomable", see surah {6}, note [89].

Luqman further said: "O my son! Allah will bring all things to light, be they as small as a grain of a mustard seed, be they hidden inside a rock or high above in the heavens or deep down in the earth. Allah is well aware of all things to their finest details.

  - Muhammad Farooq-i-Azam Malik

'Luqman added,' 'O my dear son! 'Even' if a deed were the weight of a mustard seed- be it 'hidden' in a rock or in the heavens or the earth- Allah will bring it forth. Surely Allah is Most Subtle, All-Aware.

  - Mustafa Khattab

O my dear son! Lo! though it be but the weight of a grain of mustard seed, and though it be in a rock, or in the heavens, or in the earth, Allah will bring it forth. Allah is Subtile, Aware.

  - Marmaduke Pickthall

"O my son!" (said Luqman) "If there be (but) the weight of a mustard-seed and it were (hidden) in a rock or (anywhere) in the heavens or on earth Allah will bring it forth: for Allah understands the finest mysteries (and) is well-acquainted (with them). ^{3600 3601 3602}

  - Abdullah Yusuf Ali

Verses 14-15 are not the direct speech of Luqman but flow by way of commentary on his teaching. He was speaking as a father to his son, and he could not very well urge respect for himself and draw the son's attention to the limitations of filial obedience. These verses may be supposed to be general directions flowing from Luqman's teaching to men, and not directed to his son; though in either case, as Luqman got wisdom from Allah, it is divine principles that are enunciated.

The mustard-seed is proverbially a small, minute thing, that people may ordinarily pass by. Not so Allah. Further emphasis is laid by supposing the mustard-seed to be hidden beneath a rock or in the cleft of a rock, or to be lost in the spacious expanse of the earth or of the heavens. To Allah everything is known, and He will bring it forth, i. e., take account of it.

For Latif as a title applied to Allah, see n. 2844 to xxii. 63.

"O my dear son! Be constant in prayer, and enjoin the doing of what is right and forbid the doing of what is wrong, and bear in patience whatever [ill] may befall thee: this, behold, is something to set one's heart upon!

  - Mohammad Asad

O my son! Establish Salah, enjoin good and forbid the evil. Endure with patience whatever befalls you, surely this shows your determination in conducting the affairs.

  - Muhammad Farooq-i-Azam Malik

'O my dear son! Establish prayer, encourage what is good and forbid what is evil, and endure patiently whatever befalls you. Surely this is a resolve to aspire to.

  - Mustafa Khattab

O my dear son! Establish worship and enjoin kindness and forbid iniquity, and persevere whatever may befall thee. Lo! that is of the steadfast heart of things.

  - Marmaduke Pickthall

"O my son! establish regular prayer enjoin what is just and forbid what is wrong: and bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs.

  - Abdullah Yusuf Ali

"And turn not thy cheek away from people in [false] pride, and walk not haughtily on earth: for, behold, God does not love anyone who, out of self-conceit, acts in a boastful manner.

  - Mohammad Asad

Do not speak to the people with your face turned away, nor walk proudly on earth; for Allah does not love any self-conceited boaster.

  - Muhammad Farooq-i-Azam Malik

'And do not turn your nose up to people, nor walk pridefully upon the earth. Surely Allah does not like whoever is arrogant, boastful.

  - Mustafa Khattab

Turn not thy cheek in scorn toward folk, nor walk with pertness the land. Lo! Allah loveth not each braggart boaster.

  - Marmaduke Pickthall

"And swell not thy cheek (for pride) at men nor walk in insolence through the earth; for Allah loveth not any arrogant boaster. ³⁶⁰³

  - Abdullah Yusuf Ali

The word "cheek" in English, too, means arrogance or effrontery, with a slightly different shade added, viz.: effrontery from one in an inferior position to one in a superior position. The Arabic usage is wider, and includes smug self-satisfaction and a sense of lofty Superiority.

"Hence, be modest in thy bearing, and lower thy voice: for, behold, the ugliest of all voices is the [loud] voice of asses...."

  - Mohammad Asad

Be moderate in your pace and lower your voice; for the harshest of voices is the braying of a donkey."

  - Muhammad Farooq-i-Azam Malik

Be moderate in your pace. And lower your voice, for the ugliest of all voices is certainly the braying of donkeys.'

  - Mustafa Khattab

Be modest in thy bearing and subdue thy voice. Lo! in harshest of all voices is the voice of the ass.

  - Marmaduke Pickthall

"And be moderate in thy pace and lower thy voice; for the harshest of sounds without doubt is the braying of the ass." ³⁶⁰⁴

  - Abdullah Yusuf Ali

The "Golden Mean" is the pivot of the philosophy of Luqman as it is of the philosophy of Aristotle and indeed of Islam. And it flows naturally from a true understanding of our relation to Allah and His universe and to our fellow-creatures, especially man. In all things be moderate. Do not go the pace, and do not be stationary or slow. Do not be talkative and do not be silent. Do not be loud and do not be timid or half-hearted. Do not be too confident, and do not be cowed down. If you have patience, it is to give you constancy and determination, that you may bravely carry on the struggle of life. If you have humility, it is to save you from unseemly swagger, not to curb your right spirit and your reasoned determination.

ARE YOU NOT aware that God has made subservient to you all¹⁸ that is in the heavens and all that is on earth, and has lavished upon you His blessings, both outward and inward?¹⁹ And yet, among men there is many a one that argues about God without having any knowledge [of Him], without any guidance, and without any light-giving revelation;

  - Mohammad Asad

I.e., "has enabled you to derive benefit from all...", etc. (Cf. note [46] on {14:32-33}.)

I.e., both visible and invisible benefits, as well as both physical and intellectual (or spiritual) endowments.

Do you not see that Allah has subjected to your benefit all that is in the heavens and in the earth, and has lavished on you His evident and hidden favors? Yet there are some people who still argue about Allah without knowledge, without guidance or an enlightening Book.

  - Muhammad Farooq-i-Azam Malik

Have you not seen that Allah has subjected for you whatever is in the heavens and whatever is on the earth, and has lavished His favours upon you, both seen and unseen? 'Still' there are some who dispute about Allah without knowledge, or guidance, or an enlightening scripture.

  - Mustafa Khattab

See ye not how Allah hath made serviceable unto you whatsoever is in the skies and whatsoever is in the earth and hath loaded you with His favors both without and within? Yet of mankind is he who disputeth concerning Allah, without knowledge or guidance or a Scripture giving light.

  - Marmaduke Pickthall

Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth and has made His bounties flow to you in exceeding measure (both) seen and unseen? Yet there are among men those who dispute about Allah without knowledge and without guidance and without a Book to enlighten them! ^{3605 3606 3607}

  - Abdullah Yusuf Ali

Allah's Creation is independent of man. But Allah, in His infinite mercy, has given man the faculty to subdue the forces of nature and to penetrate through high mysteries with his powers of reason and insight. But this is not merely a question of power. For in His Universal Plan, all are safeguarded. But man's destiny, as far as we can see, is noble to the highest degree.

Allah's grace and bounties work for us at all times. Sometimes we see them, and sometimes we do not. In things which we can apprehend with our senses, we can see Allah's grace, but even in them, sometimes it works beyond the sphere of our knowledge. In the inner or spiritual world, sometimes, when our vision is clear, we can see it working, and often we are not conscious of it. But it works all the same.

Such men lack knowledge, as they make no use of their intellects but are swayed by their passions; they lack guidance, as they are impatient of control; and the fruits of revelation, or spiritual insight, do not reach them, as they reject Faith and Revelation.

and when such [people] are told to follow that which God has bestowed from on high, they answer, "Nay, we shall follow that which we found our forefathers believing in and doing!" Why - [would you follow your forefathers] even if Satan had invited them unto the suffering of the blazing flame?²⁰

  - Mohammad Asad

Regarding the implications of the term "Satan" in this context, see note [10] on 2:14 and note [16] on 15:17 . As in many other places in the Qur'an, the above verse expresses an oblique condemnation of the principle and practice of taqlid (see Razis observations quoted in note [38] on 26:74 ).

When they are asked to follow what Allah has revealed, they reply: "Nay, we shall follow the ways upon which we found our forefathers". What! Will they still follow them even though Shaitan invites them to the punishment of the blazing fire.

  - Muhammad Farooq-i-Azam Malik

When it is said to them, 'Follow what Allah has revealed,' they reply, 'No! We 'only' follow what we found our forefathers practicing.' 'Would they still do so' even if Satan is inviting them to the torment of the Blaze?

  - Mustafa Khattab

And if it be said unto them: Follow that which Allah hath revealed, they say: Nay, but we follow that wherein we found our fathers. What! Even though the devil were inviting them unto the doom of flame?

  - Marmaduke Pickthall

When they are told to follow the (revelation) that Allah has sent down they say: "Nay we shall follow the ways that we found our fathers (following)." What! even if it is Satan beckoning them to the Penalty of the (Blazing) Fire! ³⁶⁰⁸

  - Abdullah Yusuf Ali

They do not realize that in the spiritual world, as in the physical world, there is constant progress for the live ones: they are spiritually dead, as they are content to stand on ancestral ways, many of them evil, and leading to perdition.

Now whoever surrenders his whole being unto God,²¹ and is a doer of good withal, has indeed taken hold of a support most unfailing: for with God rests the final outcome of all events.

  - Mohammad Asad

See note [91] on 2:112 .

He who surrenders himself to Allah and leads a righteous life has indeed grasped the most trustworthy hand-hold; as the ultimate disposal of affairs rests with Allah.

  - Muhammad Farooq-i-Azam Malik

Whoever fully submits themselves to Allah and is a good-doer, they have certainly grasped the firmest hand-hold. And with Allah rests the outcome of 'all' affairs.

  - Mustafa Khattab

Whosoever surrendereth his purpose to Allah while doing good, he verily hath grasped the firm hand-hold. Unto Allah belongeth the sequel of all things.

  - Marmaduke Pickthall

Whoever submits his whole self to Allah and is a doer of good has grasped indeed the most trustworthy hand-hold: and with Allah rests the End and Decision of (all) affairs. ^{3609 3610}

  - Abdullah Yusuf Ali

Cf. ii. 256 and n. 301.

Cf. xxii. 41. Everything goes back to Allah. He is our final Goal, as He is the final Goal of all things.

But as for him who is bent on denying the truth - let not his denial grieve thee: unto Us they must return, and then We shall make them [truly] understand all that they were doing [in life]: for, verily, God has full knowledge of what is in the hearts [of men].

  - Mohammad Asad

As for he who disbelieves, let not his disbelief grieve you. To Us is their return and We shall inform them the reality of their deeds; surely Allah knows the secrets of the breasts.

  - Muhammad Farooq-i-Azam Malik

But whoever disbelieves, do not let their disbelief grieve you 'O Prophet'. To Us is their return, and We will inform them of all they did. Surely Allah knows best what is 'hidden' in the heart.

  - Mustafa Khattab

And whosoever disbelieveth, let not his disbelief afflict thee (O Muhammad). Unto Us is their return, and We shall tell them what they did. Lo! Allah is Aware of what is in the breasts (of men).

  - Marmaduke Pickthall

But if any reject Faith let not his rejection grieve thee: to Us is their return and We shall tell them the truth of their deeds: for Allah knows well all that is in (men's) hearts. ³⁶¹¹

  - Abdullah Yusuf Ali

The man of God should not grieve because people reject Faith. He should do his duty and leave the rest to Allah. Every soul must return to Allah for his reckoning. Allah knows everything, and His Universal Plan is full of wisdom.

We will let them enjoy themselves for a short while - but in the end We shall drive them into suffering severe.

  - Mohammad Asad

We let them enjoy for a while this life, then in the hereafter We shall drive them to an unrelenting punishment.

  - Muhammad Farooq-i-Azam Malik

We allow them enjoyment for a little while, then 'in time' We will force them into a harsh torment.

  - Mustafa Khattab

We give them comfort for a little, and then We drive them to a heavy doom.

  - Marmaduke Pickthall

We grant them their pleasure for a little while: in the end shall We drive them to a chastisement unrelenting. ³⁶¹²

  - Abdullah Yusuf Ali

Cf ii. 126. The respite in this life is of short duration. The ultimate Penalty of Evil is such as cannot be quenched. Cf. xiv. 17. It will be too late then to repent.

AND THUS it is [with most people]: if²² thou ask them, "Who is it that has created the heavens and the earth?" - they will surely answer, "God." Say: "[Then you ought to know that] all praise is due to God!"-for most of them do not know [what this implies].²³

  - Mohammad Asad

For the above rendering of la'in, see surah {30}, note [45].

I.e., they give the above answer unthinkingly, following a vague habit of thought, without realizing that a cognition of God as the Ultimate Cause of all existence logically postulates one's full surrender to Him, and to Him alone.

If you ask them: "Who has created the heavens and the earth?" They will certainly say: "Allah". Say: "Praise be to Allah!" But the fact is that most of them do not use their common sense to understand.

  - Muhammad Farooq-i-Azam Malik

And if you ask them who created the heavens and the earth, they will definitely say, 'Allah!' Say, 'Praise be to Allah!' In fact, most of them do not know.

  - Mustafa Khattab

If thou shouldst ask them: Who created the heavens and the earth? they would answer: Allah. Say: Praise be to Allah! But most of them know not.

  - Marmaduke Pickthall

If thou ask them who it is that created the heavens and the earth they will certainly say "Allah." Say: "Praise be to Allah!" But most of them understand not. ^{3613 3614}

  - Abdullah Yusuf Ali

Cf xxiii. 84-89, and xxix. 61 and n. 3493. Men will acknowledge that Allah created the heavens and the earth, and yet fail to understand the love and goodness of Allah in continuing to cherish and maintain them with His gifts. Even if they allow this, they sometimes yet fall short of the corollary, that He is the only One to be worshipped, and run after their own false gods in the shapes of their fancies and lusts. They do not do the duties which, if they rightly understood their own nature and position, they should take a delight in doing.

This ejaculation expresses our satisfaction that at least this is recognized, that the Creator of the whole world is Allah. It is a pity that they do not go further and recognize other facts and duties (see the last note).