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Surah 31. Luqman

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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31:1
الٓمٓ Alifl a mmeem
Alif. Lam. Mim.1
  - Mohammad Asad
Alif Lam M'im.
  - Muhammad Farooq-i-Azam Malik
Alif-Lãm-Mĩm.
  - Mustafa Khattab
Alif.Lam.Mim.
  - Marmaduke Pickthall
Alif Lam Mim. 3579
  - Abdullah Yusuf Ali

See n. 25 to ii. 1 and Introduction to S. xxx.

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31:2
تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْحَكِيمِ Tilka a y a tu alkit a bi al h akeem i
THESE ARE MESSAGES of the divine writ, full 1 of wisdom,2
  - Mohammad Asad

See note [2] on 10:1 .

These are verses of the Book of wisdom,
  - Muhammad Farooq-i-Azam Malik
These are the verses of the Book, rich in wisdom.
  - Mustafa Khattab
These are revelations of the wise Scripture,
  - Marmaduke Pickthall
These are Verses of the Wise Book, 3580
  - Abdullah Yusuf Ali

This Sura relates to Wisdom, and the Qur-an is appropriately called the Wise Book, or the Book of Wisdom. In verse 12 below there is a reference to Luqman the Wise. "Wise" in this sense (Hakim) means not only a man versed in knowledge human and divine, but one carrying out in practical conduct ('amal) the right course in life to the utmost of his power. His knowledge is correct and practical, but not necessarily complete: for no man is perfect. Such an ideal involves the conception of a man of heroic action as well as of deep and workman-like knowledge of nature and human nature,-not merely dreams or speculation. That ideal was fulfilled in a most remarkable degree in the holy Prophet, and in the sacred Book which was revealed through him. "The Wise Book" (Kilab-ul-hakim) is one of the titles of the Qur-an.

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31:3
هُدًى وَرَحْمَةً لِّلْمُحْسِنِينَ Hudan wara h matan lilmu h sineen a
providing guidance and grace unto the doers of good
  - Mohammad Asad
a guide and a blessing for the righteous:
  - Muhammad Farooq-i-Azam Malik
'It is' a guide and mercy for the good-doers-
  - Mustafa Khattab
A guidance and a mercy for the good,
  - Marmaduke Pickthall
A Guide and a Mercy to the Doers of Good, 3581
  - Abdullah Yusuf Ali

A guide to all, and, to those who accept its guidance, a source of mercy as leading them to Salvation.

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31:4
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ Alla th eena yuqeemoona a l ss al a ta wayutoona a l zzak a ta wahum bi a l a khirati hum yooqinoon a
who are constant in prayer and dispense charity: 3 for it is they, they who in their innermost are certain of the life to come!
  - Mohammad Asad

The term az-zakah seems to have here its more general meaning of "charity" rather than the legal connotation of "purifying dues" (see note [34] on 2:43 ), the more so as the above passage has a close inner resemblance to {2:2-4}, where "spending on others out of what We provide as sustenance" is described as one of the characteristics of the God-conscious.

who establish Salah (Islamic Prayers), give Zakah (obligatory Charity) and firmly believe in the hereafter.
  - Muhammad Farooq-i-Azam Malik
those who establish prayer, pay alms-tax, and have sure faith in the Hereafter.
  - Mustafa Khattab
Those who establish worship and pay the poor due and have sure faith in the Hereafter.
  - Marmaduke Pickthall
Those who establish regular Prayer and give regular Charity and have (in their hearts) the assurance of the Hereafter. 3582
  - Abdullah Yusuf Ali

The righteous are distinguished here by three marks, which are summed up in the phrase "doers of good", viz.: (1) they yearn towards Allah in duty, love, and prayer, (2) they love and serve their fellow-men in charity, (3) they win peace and rest for themselves in the assured hope of the Future.

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31:5
أُو۟لَـٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ Ol a ika AAal a hudan min rabbihim waol a ika humu almufli h oon a
It is they who follow the guidance [that comes to them] from their Sustainer; and it is they, they who shall attain to a happy state!
  - Mohammad Asad
These are on true guidance from their Rabb and these are the ones who will attain felicity.
  - Muhammad Farooq-i-Azam Malik
It is they who are 'truly' guided by their Lord, and it is they who will be successful.
  - Mustafa Khattab
Such have guidance from their Lord. Such are the successful.
  - Marmaduke Pickthall
These are on (true) guidance from their Lord; and these are the ones who will prosper. 3583
  - Abdullah Yusuf Ali

They get these blessings because they submit their will to Allah's Will and receive His guidance. They will do well in this life (from the highest standpoint) and they will reach their true Goal in the Future.

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31:6
وَمِنَ ٱلنَّاسِ مَن يَشْتَرِى لَهْوَ ٱلْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا ۚ أُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ مُّهِينٌ Wamina a l nn a si man yashtaree lahwa al h adeethi liyu d illa AAan sabeeli All a hi bighayri AAilmin wayattakhi th ah a huzuwan ol a ika lahum AAa tha bun muheen un
But among men there is many a one that prefers a mere play with words [to divine guidance],4 so as to lead [those] without knowledge astray from the path of God, and to turn it to ridicule: for such there is shameful suffering in store.
  - Mohammad Asad

Lit., "among the people there is he who [or "such as"] takes playful [or "idle"] talk in exchange", i.e., for divine guidance: apparently an allusion to a pseudo-philosophical play with words and metaphysical speculations without any real meaning behind them (cf. note [38] on 23:67 ). Contrary to what some of the commentators assume, the above statement does not refer to any one person (allegedly a contemporary of the Prophet) but describes a type of mentality and has, therefore, a general import.

Among the people there are some who purchase frivolous tales so that they may lead people away from the Way of Allah, without any knowledge, and take the invitation to the Right Way as a mockery. For such people there will be a humiliating punishment.
  - Muhammad Farooq-i-Azam Malik
But there are some who employ theatrics,1 only to lead others away from Allah's Way- without any knowledge- and to make a mockery of it. They will suffer a humiliating punishment.
  - Mustafa Khattab

 Some pagan Arabs used to utilize singing, dancing, chanting, etc. to distract people’s attention from listening to the recitation of the Quran.

And of mankind is he who payeth for mere pastime of discourse, that he may mislead from Allah's way without knowledge, and maketh it the butt of mockery. For such there is a shameful doom.
  - Marmaduke Pickthall
But there are among men those who purchase idle tales without knowledge (or meaning) to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a humiliating Penalty. 3584
  - Abdullah Yusuf Ali

Life is taken seriously by men who realize the issues that hang upon it. But there are men of a frivolous turn of mind who prefer idle tales to true Realities and they are justly rebuked here. In the time of the holy Prophet there was a pagan Nadhr ibn al-Harith who preferred Persian romances to the Message of Allah, and turned away ignorant men from the preaching of Allah's Word.

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31:7
وَإِذَا تُتْلَىٰ عَلَيْهِ ءَايَـٰتُنَا وَلَّىٰ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِىٓ أُذُنَيْهِ وَقْرًا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ Wai tha tutl a AAalayhi a y a tun a wall a mustakbiran kaan lam yasmaAAh a kaanna fee o th unayhi waqran fabashshirhu biAAa tha bin aleem in
For, whenever Our messages are conveyed to such a one, he turns away in his arrogance5 as though he had not heard them -as though there were deafness in his ears: give him, then, the tiding of grievous suffering [in the life to come].
  - Mohammad Asad

Cf. {23:66-67}.

When Our revelations are recited to such a person, he turns his face away in arrogance as if he did not hear them or as if his ears are sealed: announce to him the news of a painful punishment.
  - Muhammad Farooq-i-Azam Malik
Whenever Our revelations are recited to them, they turn away in arrogance as if they did not hear them, as if there is deafness in their ears. So give them good news 'O Prophet' of a painful punishment.
  - Mustafa Khattab
And when Our revelations are recited unto him he turneth away in his pride as if he heard them not, as if there were a deafness in his ears. So give him tidings of a painful doom.
  - Marmaduke Pickthall
When Our Signs are rehearsed to such a one he turns away in arrogance as if he heard them not as if there were deafness in both his ears: announce to him a grievous Penalty. 3585
  - Abdullah Yusuf Ali

Such men behave as if they had heard nothing of serious import, or laugh at serious teaching. The loss will be their own. They will miss the higher things of life and be left out of Allah's blessings. Ignorance and arrogance are in most cases the causes of their fall.

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31:8
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُمْ جَنَّـٰتُ ٱلنَّعِيمِ Inna alla th eena a manoo waAAamiloo a l ssa li ha ti lahum jann a tu a l nnaAAeem i
[As against this,] verily, those who attain to faith and do righteous deeds shall have gardens of bliss,
  - Mohammad Asad
As for those who believe and do good deeds, there will be gardens of delight,
  - Muhammad Farooq-i-Azam Malik
Surely those who believe and do good will have the Gardens of Bliss,
  - Mustafa Khattab
Lo! those who believe and do good works, for them are gardens of delight,
  - Marmaduke Pickthall
For those who believe and work righteous deeds there will be Gardens of Bliss.
  - Abdullah Yusuf Ali

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31:9
خَـٰلِدِينَ فِيهَا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Kh a lideena feeh a waAAda All a hi h aqqan wahuwa alAAazeezu al h akeem u
to abide therein in accordance with God's true promise: for He alone is almighty, truly wise.6
  - Mohammad Asad

Commenting on the above three verses, Razi points out, firstly, that the deliberate contrast between the plural in the promise of "gardens (jannat) of bliss" and the singular in that of "suffering" ('adhab) is meant to show that God's grace surpasses His wrath (cf. note [10] on 6:12 ), and, secondly, that the use of the expression "to abide therein" in connection with the mention of paradise only, and not with that of otherworldly suffering (or hell), is an indication that whereas the enjoyment of the former will be unlimited in duration, suffering in what is described as "hell" will be limited.

wherein they shall live forever. The promise of Allah is true: He is the Almighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
staying there forever. Allah's promise is true. And He is the Almighty, All-Wise.
  - Mustafa Khattab
Wherein they will abide. It is a promise of Allah in truth. He is the Mighty, the Wise.
  - Marmaduke Pickthall
To dwell therein. The promise of Allah is true: and He is Exalted in power Wise. 3586
  - Abdullah Yusuf Ali

He is Exalted in power, and can carry out His Will, and nothing can stop the carrying out of His promise. He is also infinitely Wise: His promise is therefore full of meaning: it is not merely without purpose: it has a place in the Universal Plan.

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31:10
خَلَقَ ٱلسَّمَـٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً فَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ Khalaqa a l ssam a w a ti bighayri AAamadin tarawnah a waalq a fee alar d i raw a siya an tameeda bikum wabaththa feeh a min kulli d a bbatin waanzaln a mina a l ssam a i m a an faanbatn a feeh a min kulli zawjin kareem in
He [it is who] has created the skies without any supports that you could see,7 and has placed firm mountains upon the earth, lest it sway with you,8 and has caused all manner of living creatures to multiply thereon. And We9 send down water from the skies, and thus We cause every noble kind [of life] to grow on earth.10
  - Mohammad Asad

See note [4] on 13:2 .

See note [11] on 16:15 .

This is another of the many Qur'anic instances where the personal pronoun relating to God is suddenly changed - in this instance, from "He" to "We" - in order to indicate that God, being infinite, cannot be circumscribed by any pronoun applicable to created, finite beings, and that the use of such pronouns with reference to Him is no more than a concession to the limited nature of every human language.

Lit., "thereon". As in 26:7 , the term zawj has here the significance of "a kind".

He created the heavens without visible pillars; He set mountains on the earth lest it convulse with you; and scattered through it all kinds of animals. We send down rain from the sky with which We grow every type of noble species in pairs.
  - Muhammad Farooq-i-Azam Malik
He created the heavens without pillars- as you can see- and placed firm mountains upon the earth so it does not shake with you, and scattered throughout it all types of creatures. And We send down rain from the sky, causing every type of fine plant to grow on earth.
  - Mustafa Khattab
He hath created the heavens without supports that ye can see, and hath cast into the earth firm hills, so that it quake not with you; and He hath dispersed therein all kinds of beasts. And We send down water from the sky and We cause (plants) of every goodly kind to grow therein.
  - Marmaduke Pickthall
He created the heavens without any pillars that ye can see; He set on the earth mountains standing firm lest it should shake with you; and He scattered through it beasts of all kinds. We send down rain from the sky and produce on the earth every kind of noble creature in pairs. 3587 3588 3589 3590 3591
  - Abdullah Yusuf Ali

Cf. xiii. 2 and n. 1800.

Cf. xvi. 15 and n. 2038.

Cf. ii. 164 and n. 166.

Note the change of the pronoun at this stage in the verse. Before this, Allah was spoken of in the third person, "He", and the acts of Creation referred to were acts that in the main were completed when the universe as we see it came into being, though its slow age-long evolution continues. After this, Allah speaks in the first person "We", the plural of honor, as explained before (see n. 56 to ii. 38); and the processes spoken of are those that go on continually before us, as in the case of rain and the growth of the vegetable kingdom. In some way the creation of the heavens and the earth and animal life on it may be considered impersonal to man, while the processes of rain and vegetation may be considered in special personal relationship to him.

I think that sex life in plants is referred to, as in xiii. 3, where see n. 1804, though the pairs here may refer to animals also. "Noble" (karim) may refer to the more beneficent plants and trees (and animals), which Allah has created for man's use.

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31:11
هَـٰذَا خَلْقُ ٱللَّهِ فَأَرُونِى مَاذَا خَلَقَ ٱلَّذِينَ مِن دُونِهِۦ ۚ بَلِ ٱلظَّـٰلِمُونَ فِى ضَلَـٰلٍ مُّبِينٍ H atha khalqu All a hi faaroonee m atha khalaqa alla th eena min doonihi bali a l thth a limoona fee d al a lin mubeen in
[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.

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31:12
وَلَقَدْ ءَاتَيْنَا لُقْمَـٰنَ ٱلْحِكْمَةَ أَنِ ٱشْكُرْ لِلَّهِ ۚ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ Walaqad a tayn a luqm a na al h ikmata ani oshkur lill a hi waman yashkur fainnam a yashkuru linafsihi waman kafara fainna All a ha ghaniyyun h ameed un
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.

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31:13
وَإِذْ قَالَ لُقْمَـٰنُ لِٱبْنِهِۦ وَهُوَ يَعِظُهُۥ يَـٰبُنَىَّ لَا تُشْرِكْ بِٱللَّهِ ۖ إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌ Wai th q a la luqm a nu li i bnihi wahuwa yaAAi th uhu y a bunayya l a tushrik bi A ll a hi inna a l shshirka la th ulmun AAa th eem un
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).

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31:14
وَوَصَّيْنَا ٱلْإِنسَـٰنَ بِوَٰلِدَيْهِ حَمَلَتْهُ أُمُّهُۥ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَـٰلُهُۥ فِى عَامَيْنِ أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ Wawa ss ayn a alins a na biw a lidayhi h amalathu ommuhu wahnan AAal a wahnin wafi sa luhu fee AA a mayni ani oshkur lee waliw a lidayka ilayya alma s eer u
"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.

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31:15
وَإِن جَـٰهَدَاكَ عَلَىٰٓ أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِى ٱلدُّنْيَا مَعْرُوفًا ۖ وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ۚ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ Wain j a had a ka AAal a an tushrika bee m a laysa laka bihi AAilmun fal a tu t iAAhum a wa sah ibhum a fee a l dduny a maAAroofan wa i ttabiAA sabeela man an a ba ilayya thumma ilayya marjiAAukum faonabbiokum bim a kuntum taAAmaloon a
"'[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.

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Luqman

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Luqman

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