Surah 31. Luqman

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.

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.

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.

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.

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.

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.

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.

[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

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.

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.

[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.