031- LUQMAN

IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL

# Alif. Lām. Mīm. # These are the signs of the Wise Book, # guidance and mercy for the virtuous, # who perform the prayer and give the alms and who are certain of the Hereafter. # It is they who are upon guidance from their Lord, and it is they who shall prosper. # And among mankind are those who purchase idle discourse to lead astray from the way of God without knowledge and who take it in mockery; for them there shall be a humiliating punishment. # And when Our signs are recited unto him, he turns away arrogantly as if he did not hear them, as if there were deafness in his ears. So give him glad tidings of a painful punishment. # Truly those who believe and perform righteous deeds, theirs shall be Gardens of bliss, # therein to abide—God’s Promise in truth. And He is the Mighty, the Wise. # He created the heavens without pillars that you see, and cast into the earth firm mountains, lest it shake beneath you, and spread about all manner of beast therein. And We sent down water from the sky and caused every noble kind to grow therein. # This is the creation of God; so show me that which those apart from Him have created. Nay, the wrongdoers are in manifest error. # And indeed We gave Luqmān wisdom: “Give thanks to God!” And whosoever gives thanks, he gives thanks for his own sake. And whosoever is ungrateful, truly God is Self-Sufficient, Praised. # And behold, Luqmān said to his son, admonishing him, “O my son! Do not ascribe partners unto God. Truly ascribing partners is a tremendous wrong.” # And We have enjoined man concerning his parents—his mother bore him, weakness upon weakness, and his weaning was two years—give thanks unto Me and unto thy parents. Unto Me is the journey’s end. # But if they strive to make thee ascribe as a partner unto Me that of which thou hast no knowledge, then obey them not. Consort with them in the world in a kindly manner, and follow the way of those who turn in repentance unto Me. Then unto Me is your return, and I shall inform you of that which you used to do. # “O my son! If it be but the weight of a mustard seed, be it in a rock, in the heavens, or on the earth, God will bring it forth. Truly God is Subtle, Aware. # O my son! Perform the prayer, enjoin right and forbid wrong, and bear patiently whatever may befall thee. That is indeed a course worthy of resolve. # And turn not thy cheek at men in scorn, nor walk exultantly upon the earth. Surely God loves not any vainglorious boaster. # And be moderate in thy pace and lower thy voice. Truly the vilest of voices are those of asses.” # Have you not considered that God has made whatsoever is in the heavens and whatsoever is on the earth subservient unto you and has poured His Blessings upon you, both outwardly and inwardly? Among mankind are those who dispute concerning God without knowledge, without guidance, and without an illuminating Book. # When it is said unto them, “Follow that which God has sent down,” they respond, “Nay, but we follow that which we found our fathers following.” What! Even though Satan is calling them to the punishment of the Blaze? # And whosoever submits his face to God and is virtuous has indeed grasped the most unfailing handhold, and unto God is the end of all affairs. # And whosoever does not believe, let not his disbelief grieve thee. Unto Us is their return; then We shall inform them of that which they did. Truly God knows what lies within breasts. # We grant them enjoyment a little, then We compel them toward a grave punishment. # And wert thou to ask them, “Who created the heavens and the earth?” they would surely say, “God.” Say, “Praise be to God.” Nay, but most of them know not. # Unto God belongs whatsoever is in the heavens and on the earth. Truly God is the Self-Sufficient, the Praised. ‘ And if all the trees on earth were pens, and if the sea and seven more added to it [were ink], the Words of God would not be exhausted. Truly God is Mighty, Wise. # Your creation and your resurrection are as naught but a single soul. Truly God is Hearing, Seeing. # Hast thou not considered that God makes the night pass into the day and makes the day pass into the night, and that He made the sun and the moon subservient, each running for a term appointed, and that God is Aware of whatsoever you do? # That is because God, He is the Truth, and whatsoever they call upon other than Him is false, and God is the Exalted, the Great. # Hast thou not considered that the ships sail upon the sea by God’s Blessing, that He may show you His signs? Truly in that are signs for all who are patient, thankful. # And when waves enshroud them like awnings, they call upon God, devoting religion entirely to Him. Then when He has delivered them safely to land, some of them take a middling course. And none reject Our signs, save all who are perfidious, ungrateful. # O mankind! Reverence your Lord and fear a day on which no parent will avail his child aught and no child will avail his parent aught. Surely God’s Promise is true. So let not the life of this world delude you, nor let the Deluder delude you concerning God. # Truly with God lies knowledge of the Hour, and He sends down the rain and knows what lies in wombs. And no soul knows what it will earn on the morrow, and no soul knows in what land it will die. Truly God is Knowing, Aware.

Commentary

# Alif. Lām. Mīm.

1 The Arabic letters alif, lām, and mīm, which also appear in 2:1; 3:1; 29:1; 30:1; 32:1, are among the separated letters (al-muqaṭṭaʿāt) that are found at the beginning of twenty-nine sūrahs and whose meaning is considered by most commentators to be known only to God; see 2:1c.

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# These are the signs of the Wise Book,

2. Cf. 10:1. The Wise Book is a reference to the Quran, which is also described as wise in 10:1 and 36:2; and the Mother of the Book—interpreted to mean the Quran or the source of all revelation—is described as wise in 43:4. Wise translates ḥakīm, which can also mean “determined” or “made firm” (muḥkam), as in 11:1, where the Quran is described as a Book whose signs have been determined (uḥkimat). According to Ibn Kathīr, its being determined (muḥkam) indicates that falsehood comes not upon it from before it or from behind it (41:42). Ḥakīm is also interpreted to mean that which makes wise (muḥkim), since the Quran clarifies and explains (Ṭ). For other sūrahs that open with references to the signs of the Book, see 12:1; 13:1; 15:1; 26:1; 27:1; 28:1.

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# guidance and mercy for the virtuous,

3. If read in the nominative, guidance and mercy describes the Wise Book (IJ, Ṭ); if read in the accusative, it is the reason for which its signs were revealed, that is, as guidance and mercy. Guidance and mercy also characterize the revelation sent to Moses (6:154; 28:43) and describe the Quran in 7:52; 16:64; 16:89. That it is for the virtuous means it is for those who act in accord with it (Ṭ); regarding the virtuous, see 29:69c.

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# who perform the prayer and give the alms and who are certain of the Hereafter.

4 In this context, performing prayer can be seen as virtue with regard to oneself, while paying alms (zakāh) can be seen as virtue with regard to one’s property. Prayer also indicates virtue in relation to God, while alms indicates virtue in relation to other human beings. See commentary on the similar verse 27:3; cf. 5:55.

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# It is they who are upon guidance from their Lord, and it is they who shall prosper.

5 Upon guidance means that they see, have clarity, and are following a clear way (IK), since they “ride upon guidance and are made firm by it” (Aj) and are “upon a light from their Lord” (Ṭ, Sh on 2:5). For prosper, see commentary on the identical verse 2:5.

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# And among mankind are those who purchase idle discourse to lead astray from the way of God without knowledge and who take it in mockery; for them there shall be a humiliating punishment.

6 Idle discourse can be a reference to all forms of speech that hinder one from seeing the signs of God and following in the way of God (IK). In this sense, it is a contrast to the Quran, which is referred to as the most beautiful discourse, or “the best discourse,” in 39:23. Idle translates lahw, which can also mean “diversion” or “distraction.” Thus some say it means whatever diverts or distracts one from God (IJ), while others say it refers to disputing in matters pertaining to religion and becoming engrossed in falsehood (ST). This verse was reportedly revealed in relation to stories related by one Naḍr ibn al-Ḥārith, who would return from his travels to distant lands with stories, those of the Byzantines and Sassanids in particular. Idle discourse would then refer to the stories he transmitted to the Quraysh, saying, “Muhammad relates to you the events of the ʿĀd and the Thamūd, and I relate to you the events of Rustam, Isfandiyār, and Khosro.” Some found his tales more entertaining than listening to the Quran, and so this verse was revealed (IJ, JJ, W, Z).

According to others, idle discourse refers to singing (IK, Ṭ), and the verse refers to those who hired singing girls for amusement (IK, Q, Ṭ, Z), a practice forbidden in several sayings of the Prophet (Ṭ, Z). Others maintain that purchase does not refer to spending money, but to preferring idle discourse and thus being lead astray by it (IK, Ṭ), choosing false or empty discourse over true discourse and discourse that harms over discourse that benefits (Ṭ). Such people purchase idle discourse . . . without knowledge (R), ignorant of what the outcome of such actions will be (Ṭ). What they take in mockery is understood to be the way of God (IJ, R, Ṭ) or the signs of God (IJ, Ṭ).

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# And when Our signs are recited unto him, he turns away arrogantly as if he did not hear them, as if there were deafness in his ears. So give him glad tidings of a painful punishment.

7. Because some prefer idle discourse to the Quran, they turn away arrogantly. When such people do hear the Quran, however, they do not understand it, because they are spiritually deaf, as in 6:25: Among them are those who listen to thee, but We have placed coverings over their hearts, such that they understand it not, and in their ears a deafness (cf. 2:171; 5:71; 6:39; 8:22; 10:42; 17:46; 18:57; 21:46; 41:5, 44; 47:23); see 6:25c. This is one of many verses to speak of the various ways in which the disbelievers react to the recitation of God’s signs, that is, verses of the Quran; cf. 8:31; 19:73; 22:72; 34:43; 42:25; 46:7; 68:15; 83:13. Glad tidings usually indicates the good news of salvation that prophets bring, but here, as elsewhere, it is used with a sense of irony (cf. 3:21; 4:138; 9:3, 34; 45:8; 84:24; see also 5:60), indicating that hypocrites and disbelievers will receive the painful punishment that actions such as purchasing idle discourse and turning away from God’s signs merit.

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# Truly those who believe and perform righteous deeds, theirs shall be Gardens of bliss,

8. In other verses, those who believe and perform righteous deeds are said to have Gardens with rivers running below (47:12; 85:11) and the Gardens of Paradise as a welcome (18:107) as well as a reward unceasing (41:8).

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# therein to abide—God’s Promise in truth. And He is the Mighty, the Wise.

9. God’s Promise in truth, which could also be rendered “God’s True Promise” or “God’s Promise is true,” means that God has given believers a true promise (Ṭ), the Gardens of bliss (Z). In this context, the combination of the Divine Attributes Mighty and Wise indicates that, while God is the Mighty,

Whom none can overcome or thwart and Who thus blesses whomsoever He wills, He is also the Wise, so such blessings are not bestowed arbitrarily, but in a manner that is wise and just (Z).

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# He created the heavens without pillars that you see, and cast into the earth firm mountains, lest it shake beneath you, and spread about all manner of beast therein. And We sent down water from the sky and caused every noble kind to grow therein.

10. As translated, that you see refers to pillars. But it could also be understood as a reference to the heavens, in which case it would be rendered, “He created the heavens, and you see them without pillars” (Q, Ṭ, Z). See commentary on 13:2: God it is Who raised the heavens without pillars that you see. Regarding cast into the earth firm mountains, see 16:15c. That God has spread about all manner of beast (cf. 2:164) upon the earth indicates God’s Mercy in providing nourishment (Ṭ) and the extent of His Knowledge and Power (IK). Beast can be understood as a reference to all animals, and every noble kind (cf. 26:7) can be understood as a reference to every form of vegetation (Ṭ). Noble translates karīm, which also means “generous” and is thus understood by some as a reference to the manner in which vegetation gives abundantly without asking anything in return (R).

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# This is the creation of God; so show me that which those apart from Him have created. Nay, the wrongdoers are in manifest error.

11. This verse challenges the idolaters to substantiate their claim that their idols have some part in the creative process, as in 52:35–36: Were they created from naught? Or are they the creators? Or did they create the heavens and the earth? Nay, but they have no certainty (cf. 7:191; 16:20). For manifest error, see 36:24c

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# And indeed We gave Luqmān wisdom: “Give thanks to God!” And whosoever gives thanks, he gives thanks for his own sake. And whosoever is ungrateful, truly God is Self-Sufficient, Praised.

12. Vv. 12–13 provide the only direct reference to Luqmān in the Quran. There is extensive debate regarding his identity. A minority of commentators propose that he was a pre-Islamic Arabian prophet (Ṭ, Z), but most commentators maintain that he was simply a righteous man (IK, Ṭ) or a sage (ḥakīm). Some identify him as a Nubian, an Ethiopian, or an Egyptian slave (IK, Ṭ, Z). Others claim that he was the nephew of the Prophet Job who lived a thousand years and acquired knowledge from the prophet David (Z), or that he was a judge among the people of Israel (Z). In the modern period, some scholars have attempted to identify him with such ancient figures as Prometheus, Alcmaeon, or the Biblical Balaam. It is most likely that he was a pre-Islamic Arabian sage revered during the time of Muhammad. That he was given wisdom is thus interpreted to mean comprehension and understanding rather than revelation (Ṭ).

Thankfulness toward God is for one’s own benefit, because God gives generously in accord with one’s thankfulness toward Him (Ṭ). Whosoever is ungrateful is ungrateful to the detriment of his or her own soul (Ṭ), as in 30:44 and 35:39: Whosoever disbelieves, his disbelief is to his detriment (cf. 40:28). In this context, that God is Self-Sufficient means that He has no need for human gratitude, since it adds nothing to God (Ṭ, Z), but that human beings are in need of being grateful toward God. That God is Praised means that it is in God’s Nature to be praised whether human beings praise God or not (Ṭ, Z). From this perspective, participating in the praise of God is itself a gift for which human beings should give thanks.

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# And behold, Luqmān said to his son, admonishing him, “O my son! Do not ascribe partners unto God. Truly ascribing partners is a tremendous wrong.”

# And We have enjoined man concerning his parents—his mother bore him, weakness upon weakness, and his weaning was two years —give thanks unto Me and unto your parents. Unto Me is the journey’s end.

      13–14 The advice given by Luqmān to his son combined with the “charge” given to human beings about parents constitute protection against the two greatest sins, as when the Prophet asked his Companions, “Shall I tell you what are the greatest of major sins? . . . To attribute partners to God and to be disrespectful toward parents.” Goodness, gratitude, and virtue toward parents are enjoined in several verses (4:36; 29:8; 46:15) and often combined with the command to worship none but God (see 17:23); see 29:8c. In 2:83, Be virtuous toward parents is listed as the first injunction of the covenant (mīthāq). Weakness upon weakness refers to the hardships of childbearing (IK, Ṭs) and can also mean “exhaustion upon exhaustion” (IK). His weaning was two years means that it is best for a child to be breast-fed for a full two years when possible, as in 2:233: And let mothers nurse their children two full years, for such as desire to complete the suckling (see also 46:15c). Giving thanks unto God is said to be accomplished through praise and obedience, while giving thanks to parents is demonstrated through righteousness and maintaining ties of kinship (Ṭs).

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# But if they strive to make you ascribe as a partner unto Me that of which you have no knowledge, then obey them not. Consort with them in the world in a kindly manner, and follow the way of those who turn in repentance unto Me. Then unto Me is your return, and I shall inform you of that which you used to do.

15. Although this verse should be understood as a general address to all human beings (Ṭū), according to several accounts this verse and the preceding one were revealed in connection with Saʿd ibn Mālik. Saʿd had always honored his mother, but when he embraced Islam, his mother asked him to leave Islam, saying that if he persisted, she would not eat or drink until she died, and people would all declare his shame by saying that he had killed his mother. But after two days she gave up her hunger strike when she saw that it had no effect upon him (IK, Q, Ṭ). The command to follow the way of those who turn in repentance unto God is understood as an address to all human beings to follow the way of the prophets (Q) or the way of the Prophet Muhammad (Qm, Ṭs) as well as the way of the believers (Ṭs, Ṭū). Some who read the verse as addressing the situation of Saʿd ibn Mālik understand it as a command to follow the way of Abū Bakr, under whose tutelage Saʿd is reported to have entered Islam (Q, Ṭ, W). This is one of several verses where it is said that at the Final Judgment, God will inform people about their actions in this life; see also 5:14, 105; 6:60, 108, 159; 9:94, 105; 10:23; 24:64; 29:8; 31:23; 39:7; 41:50; 58:6–7; 62:8; 64:7; 75:13. In this context,

God’s “informing” human beings stands as a reminder that among the things for which they will be called to account are their attitude and actions toward parents.

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# “O my son! If it be but the weight of a mustard seed, be it in a rock, in the heavens, or on the earth, God will bring it forth. Truly God is Subtle, Aware.

16. All deeds, no matter how small, will be accounted for on the Day of Judgment, as in 99:7–8: So whosoever does a mote’s weight of good shall see it. And whosoever does a mote’s weight of evil shall see it. Thus it is said that all deeds will be weighed, as in 21:47: We shall set the just scales for the Day of Resurrection, and no soul shall be wronged in aught. Even if it be the weight of a mustard seed, We shall bring it. That God is Subtle indicates that God has knowledge of the minutest details, while Aware indicates that He is aware of all things at every moment.

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# O my son! Perform the prayer, enjoin right and forbid wrong, and bear patiently whatever may befall you. That is indeed a course worthy of resolve.

17. To enjoin right and forbid wrong is a major ethical injunction of the Quran; see 3:104c, 110, 114; 7:157; 9:71, 112; 22:41. In this context, where it follows Luqmān’s initial command to give thanks to God, ascribe no partners to Him (vv. 12–13), and perform the prayer, the injunction to enjoin right and forbid wrong can be understood to mean that after individuals have perfected their own worship of God, then they can help others perfect theirs (R). As translated, That is indeed a course worthy of resolve (cf. 3:186; 42:43) indicates that the phrase relates to the importance of human beings resolving to follow such a course. But it can also be understood to mean that it is a course or matter that God has resolved, determined, or commanded (Ṭ), in which case it might be rendered, “That is indeed among the matters resolved.”

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# And turn not your cheek at men in scorn, nor walk exultantly upon the earth. Surely God loves not any vainglorious boaster.

18. Turn not your cheek at men in scorn is understood as a general command not to be arrogant with others, especially when conversing with them, but is also said to refer specifically to shunning a companion for whom one had affection (Ṭ). Others understand it as an injunction to avoid speaking in a boastful manner (Ṭ). The injunction to walk not exultantly upon the earth (cf. 17:37) means that one’s reason for walking about should not be vanity and insolence (Z). In the contemporary period, this phrase is invoked by some environmentalists to argue against human beings’ arrogant behavior toward nature, which is seen as an abuse of their role as God’s vicegerents on earth. When seen in relation to the injunctions Luqmān gives his son in vv. 13 and 17–18, this verse can be understood to mean that once people have achieved the level where they truly enjoin right and forbid wrong, they should not be condescending toward others or put on airs (R), and they should not turn their backs on those who seek guidance (ST).

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# And be moderate in thy pace and lower thy voice. Truly the vilest of voices are those of asses.”

19. Be moderate in thy pace means to be neither lazy nor hasty (IK). Combined with the injunction to lower thy voice, it can be understood as counsel to be moderate and deliberate in all of one’s affairs (R). Be moderate in thy pace can also be understood to mean “direct thy walking” (Z), indicating that one should direct one’s course to avoid being influenced by forces that might lead one astray. The command to lower one’s voice is connected to the general advice to be cautious in speech, as the tongue is said to “translate” or manifest the heart (R). In this vein, the Prophet is reported to have asked rhetorically, “Is there anything that drags people on their faces”—or he said, “on their noses”—“into the Fire other than the jests of their tongues?” In relation to the Prophet, lowering the voice is also connected to reverence, as in 49:3: Truly those who lower their voices before the Messenger of God, they are the ones whose hearts God has tested for reverence.

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# Have you not considered that God has made whatsoever is in the heavens and whatsoever is on the earth subservient unto you and has poured His Blessings upon you, both outwardly and inwardly? Among mankind are those who dispute concerning God without knowledge, without guidance, and without an illuminating Book.

20. God has made all things subservient to human beings (cf. 14:33; 22:65; 45:13) insofar as He has made human beings vicegerents upon the earth (6:165; 35:39; cf. 2:30). In this context, the subservience of creation to human beings highlights the importance of being moderate in one’s actions and one’s speech, as the deeds of human beings can have an exponential impact on the world around them. Here outwardly describes blessings that are attained through the senses, while inwardly describes those attained through the mind, the intellect, and the heart (Aj). Outward blessings could also be seen as the health and comfort God provides, while inward blessings could be seen as faith, certainty, and knowledge (Aj). That people dispute without knowledge, without guidance, and without an illuminating Book (cf. 22:8) indicates that they have no rational arguments, no transmitted knowledge, and no revelation to support their claims (cf. 34:44; 35:40; 43:21; 46:4; 68:37–38).

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# When it is said unto them, “Follow that which God has sent down,” they respond, “Nay, but we follow that which we found our fathers following.” What! Even though Satan is calling them to the punishment of the Blaze?

21. Similar to this verse is 5:104, in which, when the Makkan idolaters are called to follow the Quran, they respond, Sufficient for us is that which we have found our fathers practicing; this is then countered with a rhetorical question, What! Even if their fathers knew naught and were not rightly guided? Likewise, when the prophets Moses and Aaron call their people to follow the Torah, they respond, Have you come unto us to turn us away from that which we found our fathers following? (10:78). All such verses indicate an unequivocal rejection of blind adherence to the ways of previous generations (Bḍ).

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# And whosoever submits his face to God and is virtuous has indeed grasped the most unfailing handhold, and unto God is the end of all affairs.

22. Submitting one’s face to God (cf. 2:112; 3:20; 4:125) implies submitting one’s entire being to Him, as in Arabic the face is a metonym for one’s essence.

Virtuous renders muḥsin, which indicates one who performs iḥsān, that is, virtue, or literally doing what is beautiful or what makes things beautiful; see 29:69c. The manner in which being virtuous or doing what is beautiful is connected to submitting one’s face, or essence, to God indicates that the full depth of islām —the reality of “submission”—is attained by performing all actions with virtue and beauty. Both islām and iḥsān control passions and conceits, the former by channeling and neutralizing them from without through the dictates of the Shariah, and the latter by dissolving them from within. But when passions and conceits are dissolved from within, many of the prescriptions and prohibitions that pertain to the outer neutralizing discipline of islām do not need to be imposed, because the actions they enjoin arise organically from within. Submitting one’s face as a muḥsin could thus be understood to be the most unfailing handhold (cf. 2:256), a term understood as a metaphor for salvation (Ṭb) and by some Shiites as a reference to the sanctity of the Imams (Ka, Qm). Regarding the most unfailing handhold, ʿAbd Allāh ibn Salām is reported to have said, “I saw myself in a garden, and there was a pillar in the middle of the garden, and there was a handhold at the top of the pillar. I was asked to climb it. I said, ‘I cannot.’ Then a servant came and lifted up my clothes, and I climbed [the pillar], and then got hold of the handhold, and I woke up while still holding it. I told the Prophet of it, and he said, ‘The garden symbolizes the garden of Islam, and the handhold is the firm Islamic handhold, which indicates that you will be adhering firmly to Islam until you die.’”

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# And whosoever does not believe, let not his disbelief grieve thee. Unto Us is their return; then We shall inform them of that which they did. Truly God knows what lies within breasts.

23. As the disbelievers will return to God on the Day of Resurrection, be informed of their deeds (see 31:15c), and be punished for them, the Prophet is enjoined not to grieve regarding them (Ṭ), since they will not be able to overcome God’s Plan (Z; see also 3:176; 5:41, 68; 6:33; 10:65; 15:88; 16:127; 18:6; 26:3; 27:70; 35:8; 36:76). In this context, that God knows what lies within breasts (cf. 3:119, 154; 5:7; 8:43; 11:5; 29:10; 35:38; 39:7; 42:24; 57:6; 64:4; 67:13) means that God knows the disbelief hidden within their hearts (Ṭ). It could also be understood as a general statement that God will deal with all human beings in accord with their true natures (Z).

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# We grant them enjoyment a little, then We compel them toward a grave punishment.

24. This verse could also be read, “And We grant them a little enjoyment.” In both readings, the implication that God is allowing the disbelievers to enjoy the blessings of this life for a while should not be a cause for consternation, since their being given more time and more blessings often allows them more time to commit sin and thus prove their true character. In this regard, 15:3 says of the disbelievers, Leave them to eat and enjoy themselves and to be beguiled by hopes, for soon they will know. And in 14:30, the Prophet is told to say to the disbelievers, Enjoy yourselves! For truly your journey is unto the Fire! See also 3:178; 10:69–70; 16:55; 26:205–7; 29:66; 30:34c; 77:46.

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# And wert thou to ask them, “Who created the heavens and the earth?” they would surely say, “God.” Say, “Praise be to God.” Nay, but most of them know not.

# Unto God belongs whatsoever is in the heavens and on the earth. Truly God is the Self-Sufficient, the Praised.

25–26 When questioned about the source of creation, they—that is, the idolaters among the Quraysh—would surely say, “God” (cf. 10:31; 23:84–85; 29:61, 63; 39:38; 43:9, 87), because the agency of a creator above all others is evident to them, given that many of them still believed in a supreme deity. The Prophet is then told to say, Praise be to God, meaning that only God should be praised for the existence of the created order, not those who had nothing to do with bringing forth creation (Ṭ), and that no being other than God should be worshipped (Z). Regarding the Divine Names the Self-Sufficient, the Praised, see 31:12c.

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# And if all the trees on earth were pens, and if the sea and seven more added to it [were ink], the Words of God would not be exhausted. Truly God is Mighty, Wise.

27. This verse evokes the inexhaustibility of God’s creation through Divine Speech (R), as in 36:82: His Command when He desires a thing is only to say to it, “Be!” and it is (cf. 2:117; 3:47; 6:73; 16:40; 19:35; 40:68). In this context, seven more is not literal, but is meant to indicate an immeasurable quantity (IK, R). Thus, were one to attempt to bring forth all of the creations of God, the possibilities of which are infinite, immeasurable seas of ink and innumerable pens would be exhausted before God’s creative speech would be exhausted (Aj, Ṭb); see 18:109c.

This verse was reportedly revealed in response to a dispute the Prophet had with some Jews. After he had migrated to Madinah, a group of Jewish leaders went to see him and said, “O Muhammad, you have said, And you have not been given knowledge, save a little [17:85]. Are you referring to us or to your people?” The Prophet said, “Both.” To which they replied, “Do you not recite in what has come to you that we have been given the Torah as a clarification of all things [16:89]?” The Prophet answered, “In relation to God’s Knowledge it is little, and you have from [God’s Knowledge] what suffices you.” Then God sent this verse in response to what they had asked (Ṭ). According to another account, the Prophet responded, “The knowledge that you have is very little in comparison with God’s Knowledge. God has given you something that would benefit you, were you to act in accord with it.” They said, “O Muhammad, how can you claim this when it is you who says, Whosoever is granted wisdom has been granted much good [2:269]? How can little knowledge and much good be combined together?” Then as a response, God revealed this verse (W). Others say that this verse may have been revealed in relation to a group of disbelievers after they had remarked, “What Muhammad transmits will soon be exhausted” (R).

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# Your creation and your resurrection are as naught but a single soul. Truly God is Hearing, Seeing.

28. God only needs to command a thing once and it will be (Q), as in 54:50: Our Command is naught but one, like the blinking of an eye (IK). Likewise, the Resurrection shall be but a single cry (36:53; 79:13). Thus it is no more difficult for God to create all human beings and to resurrect them than it is for God to create a single human being (Aj, IK, Q). In this way, this verse reaffirms the idea that God’s Power would not and could not be exhausted (v. 27) by the process of creation or resurrection. In somewhat different contexts, however, the Quran mentions that God created human beings from a single soul and that from this single soul was created its mate (see 4:1c; 6:98; 7:189; 39:6). That God is Hearing, Seeing (4:58, 134; 22:61, 75; 58:1) reinforces the fullness of God’s Omniscience; see 4:58c.

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# Hast thou not considered that God makes the night pass into the day and makes the day pass into the night, and that He made the sun and the moon subservient, each running for a term appointed, and that God is Aware of whatsoever you do?

29. Cf. 35:13. The passing of the night into the day and the day into the night (cf. 3:27; 22:61; 57:6) can refer to the daily exchange of light and darkness (Aj), to seasonal variations in the length of days and nights (IK, JJ), or to both. That God has made the sun and the moon subservient (cf. 7:54; 13:2; 14:33; 16:12; 29:61; 39:5) refers to God’s control over all celestial bodies (IK), as in 16:12: The sun, and the moon, and the stars are subservient by His Command. It can also be understood as a reference to the manner in which they are made to serve human beings, as in 14:33: He has made the sun and the moon subservient unto you, constant, and He made the night and the day subservient unto you (cf. 22:65; 31:20; 45:13). That each runs for a term appointed (cf. 13:2; 35:13; 39:5) refers to their termination at the end of the world (IK, JJ) or to their cyclical rotation.

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# That is because God, He is the Truth, and whatsoever they call upon other than Him is false, and God is the Exalted, the Great.

30. That refers to all that is mentioned in the previous verse (Aj, Q, Ṭ, Z), or it can be understood to begin an emphatic statement meaning “Witness that God, He is the Truth” (Aj). The Truth renders al-Ḥaqq, which can also mean “the

Real.” This verse is thus understood as an affirmation that God is the Ultimate Reality beyond and behind all of creation and that all of the things to which anyone ascribes ultimate power or upon which anyone calls for intercession are entirely dependent upon God, possessing no reality in and of themselves. God is the only reality or being that is necessary, while all other realities are contingent (Ṭb).

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# Hast thou not considered that the ships sail upon the sea by God’s Blessing, that He may show you His signs? Truly in that are signs for all who are patient, thankful.

31. That seafaring is a blessing bestowed by God (cf. 14:32; 17:66; 22:65; 30:46; 43:12) reiterates the manner in which God makes creation subservient to human beings, as in 45:12: God it is Who made the sea subservient unto you, that the ships may sail upon it by His Command, that you may seek His Bounty, and that haply you may give thanks; see 31:20c. Patient and thankful describe those who are steadfast in the face of affliction and thankful when in a state of ease (IK).

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# And when waves enshroud them like awnings, they call upon God, devoting religion entirely to Him. Then when He has delivered them safely to land, some of them take a middling course. And none reject Our signs, save all who are perfidious, ungrateful.

32. Cf. 10:22–23; 17:67; 29:65. A storm at sea can be seen as a parable for every affliction that besets human beings in life. Devoting religion entirely to Him (cf. 7:29; 10:22; 29:65; 40:14, 65; 98:5) refers to the singularity of their devotion in the face of severe afflictions (Ṭ). Yet when they are delivered to safety, some take a middling course, wavering away from the sincerity they had declared when they feared for their lives (Z), or turn away and are ungrateful (17:67), returning to their polytheism or their forgetfulness of God and behaving tyrannically upon the earth without right (10:23). Perfidious translates khattār, which means one who betrays or stabs in the back or who breaks every promise made (IK). Such people deny that their good fortune is a blessing from God and do not give thanks for it (IK).

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# O mankind! Reverence your Lord and fear a day on which no parent will avail his child aught and no child will avail his parent aught. Surely God’s Promise is true. So let not the life of this world delude you, nor let the Deluder delude you concerning God.

33. On the Day of Judgment none can avail another against God’s Punishment (2:48, 123; 3:10, 116; 26:88; 44:41; 86:10). On the one hand, this means that even if a parent wanted to take the place of a child, or vice versa, he or she would not be able to do so (IK), since none shall bear the burden of another (6:164; 17:15; 35:18; 39:7; 53:38). On the other hand, it indicates that on the Day of Judgment, everyone will be too concerned with his or her own state of affairs to give thought to the condition of those he or she had loved in this world, as alluded to in 80:37: For every man that Day his affair shall suffice him (see also 70:10–14). This present verse is also one of several that warn against being deluded by the life of this world (cf. 6:70, 130; 35:5; 43:35). The Deluder is a reference to Satan, the nature of whose delusion is made clear in 4:120: He makes them promises and stirs in them desires, but Satan promises naught but delusion (cf. 14:22). Deluder translates ghurūr, which could also be taken as a reference to “delusion” in general.

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# Truly with God lies knowledge of the Hour, and He sends down the rain and knows what lies in wombs. And no soul knows what it will earn on the morrow, and no soul knows in what land it will die. Truly God is Knowing, Aware.

34. That knowledge of the end of time, or the Hour, lies only with God is mentioned in several verses (see 7:187; 33:63; 41:47; 43:85; 67:25–26; 79:42–46). Similarly, only God knows when the rain will fall or what is decreed for children in wombs, since with Him are the keys of the Unseen. None knows them but He (6:59). Ibn ʿUmar related that the Prophet said, “The keys of the Unseen are five, and none knows them except God: none knows the timing of the Hour except God; none knows what is hidden in wombs except God; none knows what is in store for tomorrow except God; no soul knows in which land it will die; only God knows this; and none knows when it will rain except God” (IK, Ṭ). According to some accounts, after making this statement, the Prophet recited this verse.

This verse was reportedly revealed in response to a man who asked the Prophet about the Hour and its exact timing, adding, “Our land has dried up. When is it going to rain? And I left my wife pregnant. When is she going to give birth? And I know in which land I was born, but in which land am I going to die?” (W). But according to others, the verse had been revealed before this encounter, and the Prophet simply responded to these questions by saying, “If God wanted to take the soul of a servant in a particular land, He would place within that servant a need, such that he would not cease until he had reached that land,” after which he recited this verse (Q).

That no one knows the time or place of death is understood as an admonition to be always prepared for death and thus ever mindful of God. In this vein, alTustarī is reported to have said, “No soul knows what it will earn on the morrow; that is, [no soul knows] what [counts] for it and against it in what has been measured out from the Unseen. So, be wary of [what has been measured out] by upholding the remembrance of Him and crying out to Him for help, until He Himself takes care of your affair; as He has said: God effaces what He will and establishes [13:39; ST].”

Source: The Study Quran, by Sayyed Hossein Nasr and 4 Others

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