57. SURAH LOQMAN – Presentation of Islam and Quran

INTRODUCTION:

It is accepted that Surah Luqman was revealed in Mecca as the 57th in order of revelation. The surah takes its name from Luqmān (لقمان), mentioned in verses 12–19. There are reports that verses 27–29 were revealed in Medina. From the close interconnection of its sections and the narrations regarding its occasions of revelation, it is understood that the verses of the surah were sent down at close intervals.

In the surah, attention is drawn to the signs in the universe, and emphasis is placed on monotheism, the duty of ambassadorship, and resurrection after death. In addition, believers are taught certain important social and moral principles through the counsel Luqman gives his son.

The meaning of the verses:

¹Alif/1, Lam/30, Mim/40.

^2-5These are the Ayat of that book which contain laws as a guidance to the righteous path and mercy upon those who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, and those who certainly believe in Akhirat [Afterlife], who do good deeds –they are upon a righteous path from their Rabb. And they are the ones who will reach the salvation-.

⁶And among the people are those who purchase amusement of speech to lead astray from the path of Allah without knowledge and to ridicule it. They are the ones for whom will be a humiliating punishment.

⁷And when Our Ayat are recited to him, he turns away arrogantly as if there is a heaviness in his ears so he did not hear them. Then give him the tidings of a painful punishment.

^8,9Surely, those who believe and do amendatory deeds, for them will be Jannah [Heaven/Paradise] of abundant blessings, in which they will reside eternally. This is a true promise of Allah. And He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

¹⁰Allah formed the heavens/universe without pillars, you see that. And He built mountains on the earth so that it might prepare a table for you/it may be suitable for agriculture and dispersed all kinds of creatures, small and large, therein. And We sent down water from the sky, thus We made grow there plant from every precious pair.

¹¹This is the formation of Allah. Now show me! What have the ones from among those that are inferior to Allah formed? Indeed, those who do wrong; act against their own good by associating others with Allah are in an explicit astray.

¹²Surely, We gave Luqman laws, rules and principles that are set forth to prevent injustice and chaos, saying “Repay to Allah for the blessings that have been given to you!”. –Whoever repays for the blessings that were given to him, he repays for himself. And whoever is ungrateful, indeed Allah is free of need, He is the One Who is always praiseworthy.-

¹³And when Luqman said to his son, instructing him: “O my son! Do not associate others with Allah, surely, associating others with Allah is very wrong; acting against own good. ¹⁶O my son! Surely, associating others with Allah; even if that evil should be the weight of a seed of mustard and should be within a rock or in the heavens/universe or in the earth, Allah will bring it forth. Indeed, Allah is the One Who is subtle, aware in truth. ¹⁷O my son! Establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], order good, avoid evil. Be patient over what befalls you. Surely, these are certain of the matters. ¹⁸And do not puff out your cheeks to people, do not frown and do not walk arrogantly on the earth. Indeed, Allah does not like all those who are boastful and self-deluded. ¹⁹And be moderate in your pace, lower your voice. Surely, the harshest of sounds is the voice of the donkeys”.

¹⁴And We enjoined upon man his mother and his father as a liability: –His mother carried him in weakness upon weakness. And his weaning is in two years.- “Repay to Me, to your mother and to your father!”. Only to Me is the return.

¹⁵And if mother and father force you to associate with Me that of which you do not know, do not obey them. And accompany them in this world with kindness and follow the path of those who turn to Me. Then only to Me will be your return. Then I will inform you about that which you did.

²⁰Do you not see that Allah has created all that is in the heavens/universe and on the earth in such structure and system so you may benefit? And Allah has spread upon you His blessings, apparent and unapparent. But among the people are those who dispute about Allah without knowledge, guidance and an enlightening book.

²¹And when it was said to them: “Follow what Allah has sent down!”, they said: “Rather, we follow that upon which we found our ancestors”. What if satan was inviting them to the punishment of Jahannah [Hell]?

²²And whoever Islamizes [creates well-being, peace, order, happiness…] himself for Allah; becomes Muslim by producing good, then he has grasped the most reliable handhold. Only to Allah belongs the outcome of all matters.

²³Whoever disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb, then do not let his disbelief; conscious denial grieve you. Their return is only to Us. Then We will inform them about what they do. Indeed, Allah is the One Who knows very well the essence of the hearts.

²⁴We let them enjoy for a little. Then We force them to a massive punishment.

²⁵Indeed, if you asked them: “Who formed the heavens/universe and the earth?”, they would surely say, “Allah!” Say: “All praise is to Allah; no one else may be praised!” Actually, most of them do not know.

²⁶Whatever is in the heavens/universe and on the earth belongs only to Allah. Surely, Allah is free of need; He is always praiseworthy.

²⁷And surely if whatever trees on the earth were pens and the sea, added by seven more seas after it, was its ink, words of Allah would not be depleted. Indeed, Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

²⁸Your formation and your resurrection after death is just like of a single one. Surely, Allah is the One Who hears best, sees best.

²⁹Have you not seen/thought about that Allah makes the night enter the day, makes the day enter the night? He created the sun and the moon in such form and mechanism that would be beneficial to the people. All of them are moving to the end of a predetermined term. And indeed Allah is all aware of what you do.

³⁰That is because Allah is indeed the truth itself. And those whom they worshipped from among those that are inferior to Allah are lost. And surely, Allah is the One Who is the most sublime and the grand.

³¹Have you not seen/thought about that ships sail through the seas by the favor of Allah so He may show you His evidences/signs? Indeed there is an evidence/a sign in this for everyone who has patience and repays for the blessings he is given.

³²And when a wave like shadows covers them, they invoke Allah by purifying the religion for Him. But when He delivers them to the land and saves them, some of them take a moderate path [a path between faith and conscious denial of the divinity of Allah and the fact that He is Rabb, play both sides]. And only those who are completely treacherous and ungrateful consciously deny our Ayat.

³³O mankind! Enter under the guardianship of Allah. And fear the day when the son will not avail his father, the father will not avail his son at all. Indeed, the promise of Allah is truth. So, do not let the simple worldly life delude you. And do not let the deceiver deceive you with Allah.

³⁴Surely, Allah is the One Who has the knowledge of the hour of Qiyamat [Resurrection]. And it is He Who sends down the rain, it is He Who knows what is in the wombs. And no one knows what he will earn tomorrow. And no one knows in what land he will die. Indeed, Allah is the One Who knows best and the One Who is all aware.

Analysis of the verses:

Verse 1:

¹Alif/1, Lam/30, Mim/40.

As we have stated many times, it is not yet known exactly what these letters called “Hurûf-ı Mukattaa [Cross Letters]” mean. They may be a warning or an exclamation drawing attention to the verses that follow, or an important building block of the Qur’an’s internal structure. In addition, considering that numerals had not yet been invented at the time of revelation and the letters of the Ebced were used in place of numbers, it is also possible that these letters represent certain numbers. If this is the case, what those numbers mean mathematically is not yet known. We believe that, as a result of future studies, the meanings of these letters can be correctly interpreted.

According to the Ebced calculation, the numerical values of the letters at the beginning of the surah are as follows:

ا Elif: 1
ل Lam: 30
م Mim: 40

Verses 2-5:

^2-5These are the Ayat of that book which contains laws as a guidance to the righteous path and mercy upon those who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, and those who certainly believe in Akhirat [Afterlife], who do good deeds –they are upon a righteous path from their Rabb. And they are the ones who will reach salvation-.

In this passage, the Qur’an and the muḥsinīn [those who produce beauty and goodness] are praised together. The Qur’an is presented as a mercy and a guidance for the muḥsinīn; and the muḥsinīn are those who establish ṣalāh, give zakāh, and firmly believe in the Hereafter.

¹²⁵And who else can be better in terms of religion than the one who Islamizes himself [create well-being, peace, order, happiness…] for Allah as a person who does good and who follows the religion of Abraham as the one who has turned away from his former beliefs? And Allah took Abraham as the “groundbreaking who left his mark; pioneer, leader” for later generations.

(Nisa/125)

As you may recall, in the previous surah (Ṣāffāt 80, 105, 110, 121, 131) “muḥsin” is emphasized with the refrain, “Indeed, thus We reward those who produce good.” Although the Qur’an is guidance and mercy for everyone, these verses state that it was sent as guidance and mercy for the righteous. The subtle point here is that the muḥsinīn certainly benefit from the Qur’an’s guidance and mercy, whereas the mushrikīn—by keeping themselves distant—do not benefit from these qualities.

There is a strong similarity between the beginning of Sūrat Luqmān and the beginning of Sūrat al-Baqarah. What appears in Luqmān as “المحسنين” (muḥsinīn) is given in al-Baqarah as “المتّقين” (al-muttaqīn). From this it is understood that the two terms are close in function and meaning.

^2-4This book; about which there is no doubt is a guidance for those who believe in the unseen, the unheard, the unknown places, who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who spend from what We have provided for them for the cause of Allah/provide sustenance first for their relatives and then others, who believe in what has been revealed to you and what was revealed before you, who has entered under the guardianship of Allah –and they definitely believe in Akhirat [Afterlife]-.

⁵They are upon a guidance from their Rabb. And they are those who are the saved ones, prevailed ones.

(Baqara/2- 5)

It should not be assumed that the “muḥsin,” described here as “those who establish ṣalāh, give alms, and firmly believe in the afterlife,” is limited to people who possess only these three traits. A muḥsin is one who is attentive to all of our Lord’s commands and prohibitions, who continually produces good and beauty, who remedies what is bad and makes the ugly fair. In a sense, all of our Lord’s commands and prohibitions can be gathered under the headings named in this verse: establishing salāh, giving alms, and holding a firm faith in the afterlife.

With the expression “المحسنين al-muḥsinīn,” true believers are both praised and cautioned. The Qur’an contains many verses in which the doers of good are commended and promised reward and the love of Allah.

¹¹²Nay, quite contrary, whoever Islamizes [create well-being, peace, order, happiness…] himself for Allah as a person who does amendatory deeds, he will have his reward with his Rabb. And there will be no fear for them and they will not grieve either.

(Baqara/112)

¹⁹⁵And spend your wealth for the cause of Allah/provide sustenance for your relatives first and then others, do not put yourselves in danger with your own hands and do good deeds. Indeed, Allah likes those who do good deeds.

(Baqara/195)

^85,86Because of what they said, Allah rewarded them with the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow as the ones who will abide therein eternally. And this is the recompense of those who produce good. And as for those who deny and disbelieve in our Ayat; they are the companions of Jahannah [Hell].

(Al-Ma’idah85)

And, A’raf/56, Nahl/128, Hajj/37, Al-Ankabut/69, Dhariyah/16-19.

The “Book” described as “الحكيم All-Wise” in the passage that is our subject is the Quran. The fact that the Quran is “Wise” was previously mentioned in the Surah Ya Sin:

^2-6The Qur’an that contains the laws/that is prevented from corruption which is sent down by the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer,the possessor of vast mercy so you may warn with it those people whose ancestors were not warned and thus who are apathetic is the evidence that you are among those messengers and indeed you are on a straight path.

(Yasin/6)

The word “Hakîm” is a noun in an intensive form. Its primary meaning is “the one who gives many laws.” In this sense, it is also among the attributes of our Lord.

Here, “Hakîm,” as an ism maf‘ūl, means “legislated, containing many laws.” This meaning exactly corresponds to “muhkem.”

Since the Qur’an’s characterization as “Hakîm” is discussed in the analysis of Yā Sīn/2, we recommend reading that section there.

Verses 6, 7:

⁷And when Our Ayat are recited to him, he turns away arrogantly as if there is a heaviness in his ears so he did not hear them. Then give him the tidings of a painful punishment.

In these verses, the type of “ignorant, obstinate, and arrogant polytheist” is displayed. Such a polytheist “purchases idle talk to divert people from the path of Allah, without knowledge, and to make a mockery of it.” Allah discloses his end in an ironic tone: “Give him the good news of a very painful punishment.”

It is not enough to take “without knowledge” here as simple ignorance. From the continuation—“he purchases idle talk”—it is clear that what is done “without knowledge” is in fact carried out deliberately, in an organized and programmed way. As understood from the verse, this characterized person aims to ridicule the divine revelations by capturing and distracting the public with tales, songs, and baseless stories. His intention is to deride, to scoff at, and to make light of the Qur’an’s summons. He devises a tactic in his mind to fight Allah’s religion: as soon as the Messenger of Allah begins conveying revelation to the people, on one side a charming, sweet-voiced young woman will display her talent in a musical performance, and on the other a smooth-tongued storyteller will draw attention by relating Iranian legends and tales. Thus the public will be in no condition to listen to anything about “Allah,” “morality,” or “the afterlife.”

The reports of Asbāb al-nuzūl confirm this. It is said that the verse was revealed about Naḍr b. al-Ḥārith, because he bought Persian books about figures like Rustam and Isfandiyār. Naḍr lived in Mecca, and when the Quraysh said, “Muhammad has said such-and-such,” he would laugh and recount the exploits of Persian rulers, saying, “What I am telling is more beautiful than Muhammad’s words.” This was related by al-Farrā’, al-Kalbī, and others. According to another report, Naḍr would purchase singing slave-girls; when he found someone inclined to become Muslim, he would take a songstress to him and say to her, “Feed him, give him drink, and sing!” Then he would say, “This is better than the prayer, fasting, sacrifice, and fighting to which Muhammad calls you.”

Verse 7 then explains what the malady of “arrogance” does to a human being. This mental disease disables one’s faculties and deprives a person of sound reason. Faced with all these verses, such a person—overcome by arrogance—cannot arrive at the truth through reflection. The condition of those defeated by their arrogance is also mentioned in Sūrat al-Mu’minūn.

^65-67Do not cry out today! Surely, you will not get help from Us. Indeed, Our Ayat had been recited to you but you turned back and went, acting arrogantly and speaking evil at night concerning this.

(Mu’minun/65-67)

Other verses describe the situations of polytheists resulting from their arrogance (Fussilat/5, En’am/25) were also exhibited. Believers, on the other hand, avoid arrogance and humbly comply with the invitation:

^17,18And those who avoid to worship Taghut²⁴⁶ and turn to Allah, it is those for whom are the good tidings. Now give the good tidings to My servants who listen to the word and follow the best of it! They are the ones whom Allah gave the guidance to the righteous path. And they are the ones who have the capability of understanding/a pure mind.

(Zumar/17, 18)

Trying to hinder the message of Islam with hostility stemming from arrogance is only Nadr b. It is the general strategy of all enemies of Islam, not Haris.

²⁶And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “Do not listen to this Qur’an if you want to prevail, and do trivial things in it/prevent that it should be understood in every way”.

(Fussilat/26)

Verses 8, 9:

In verses 6 and 7, while the unbelievers are condemned, the believers who have faith and commit righteous deeds are praised, and the glad tidings of what has been prepared for them are announced. Another point understood from these verses is that believing and doing righteous deeds are parallel, interlinked phenomena within the framework defined by the Qur’an. Owing to its importance, it is useful to recall what is meant by “doing righteous deeds.”

COMMITTING THE RIGHTEOUS DEEDS: The phrase we translate as “عملوا الصالحات [amilu’s-ṣāliḥāt]—those who do the righteous deeds” appears in 62 verses of the Qur’an. It is not appropriate to translate this as “those who do good deeds,” as is common in many translations and commentaries. Derived from “إصلاح iṣlāḥ,” ṣāliḥāt means “to set right.” “Doing the righteous deeds” therefore means repairing what is broken, making amends, undertaking actions aimed at rectification.

With these points in view, the following may be said about “righteousness”: praying, fasting, and giving alms are not themselves acts of rectification; rather, advising those who do not pray so that they pray, encouraging those who do not give zakāt so that they give it, and helping those who do not fast so that they fast—this is to do righteous deeds. Carried into the social sphere, every effort and practice directed toward correcting disorders in judicial, administrative, political, economic, and similar fields in our time and environment constitutes “doing righteous deeds.” For details, see again the analysis of Sūrat al-ʿAṣr.

Another noteworthy point is that the verse uses the expression “gardens of bliss” rather than “the blessings of paradise.” This indicates that the gardens belong to the believers as their own possession; they enjoy their blessings from what is theirs, not from someone else’s property.

“This is a true promise of Allah” means that what is promised will certainly come to pass. The subsequent statement, “And He is the Almighty, the Wise,” indicates that no one can hinder Allah in fulfilling this promise.

^30-32Surely, those who say, “Our Rabb is Allah” and become righteous; harbinger Ayat continuously descend upon them; “Do not fear, do not grieve. Rejoice on Jannah [Heaven/Paradise] that is promised to you. We are your guide, your helper and protector in the worldly life and in Akhirat [Afterlife]. In Jannah [Heaven/Paradise, there will be for you whatever you desire as an accommodation from the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy. Whatever you ask will be for you there”.

(Fussilat/30- 32)

Verses 10, 11:

Following verse 9, in which our Lord is emphasized as “Holy” and “Wise,” the reflections of these two attributes in the universe—and His countless signs in the heavens and on earth—are set out: “He created the heavens without any support that you can see. He set firm mountains upon the earth to prepare a table for you, and He brought forth and spread throughout it every living thing, great and small. And We sent down water from the sky and thereby caused to grow therein every noble kind.”

In verse 11—“Come then, show me! What have those inferior to Him created?”—it is made clear that the persons and objects to whom the polytheists attribute extraordinary power create nothing; accepting them as gods or lords is therefore meaningless. Thus, a clear and stern warning is issued to the polytheists to come to their senses and abandon false deities.

²²Say: “Invoke those whom you wrongly believe from among those that are inferior to Allah. They do not possess the weight of an atom in the heavens/universe and on the earth. There is no partnership for them in neither of them [the heavens/universe and the earth].And there is no assistant for Him from among them”.

²³And assistance, support and favor with Him benefit only the one whom He permits. And when terror is removed from their hearts, they will say: “What has your Rabb said?”. They will say: “The truth”. And He is the most sublime, the grand.

(Saba’/22, 23)

³We formed the heavens/universe and the earth and what is in between only in “truth” and with a “predetermined end of the term”. But those infidels; who consciously deny the divinity of Allah and the fact that He is Rabb are those who keep their distance, escape from that with which they are warned/from being warned.

⁴Say: “Have you seen/ever thought about that which you invoke from among those that are inferior to Allah? Show me what they have formed of the earth. Or do they have a partnership in the heavens/universe? If you should be truthful, bring me a book before the Qur’an or trace of knowledge”.

(Ahqaf/3, 4)

⁷³O people! An example is presented, now listen to it: Even if those whom you invoke from among those that are inferior to Allah gather together, they can never form a fly. And should the fly harm them, they can not save it. Weak are the demanded and the demander.

(Hajj/73)

It is possible to derive two meanings from the verse, depending on the syntactic position of the expression “ترونها terevnehā”:

He [Allah] created the heavens without any support; you see this.
He [Allah] created the heavens without any support for you to see.

If we expand the second alternative, the sense “In fact, there are supports, but you do not see them” may be understood.

Indeed, the gravitational force between the Earth, the Sun, the Moon, and the other planets functions as a support that enables the celestial bodies to move in space. This gravitational force, first formulated as the “Law of Gravitation” by Isaac Newton, cannot be seen with the naked eye; it is inferred from theoretical calculations using data obtained through technical observations.

^2-4Allah is the One Who elevated the heavens/universe without pillars as you see, then established His dominion over the greatest throne³⁸², created the sun and the moon in such characteristics so creatures may benefit. –All of them are flowing to the end of a predetermined term.- He arranges the matter, explains the Ayat in detail so you may be certain of the day that you will meet your Rabb. And He is the One Who spread the earth and placed therein firmly set mountains and rivers. And He made two mates from all fruits there. He causes the night to cover the day. Indeed, there are evidences/signs in this for a people who give thought. And He is the One Who formed neighboring continents, gardens of grapevines, crops, split and non-split date palms which are watered with one water. And We favor some of them over some others in their fruits, smell, taste. Indeed, there are evidences/signs in this for a people who use their reason.

(Ra’d/2)

There is detailed information on the subject in science and technical books.

The Qur’an contains many verses about the form of mountains, the reason for their creation, and their function as a kind of balance. Since the details of this topic were previously given in the analysis of Sūrat al-Mursalāt, we will be content here to mention only a few examples of such verses.

^15,16And Allah set in the earth mountains standing firm and rivers so they might be table for you and paths and many other evidences for you so you might find the righteous path you are guided. And they find their path with stars/with the divisions of the Ayat of the Qur’an.

(Nahl/15)

³¹And We made firm stakes within the earth so it may be a table for you/it may be suitable for agriculture. And We made many paths there so they may find the paths they are guided.

(Anbiya/31)

^27-33Are you more difficult in formation or the heavens/universe? It is Allah Who constructed the heavens/universe; then He raised its ceiling, then He organized it, made its night dark and brought out its light. And then He spread the earth as an enjoyment for you and your livestock/He brought forth from the earth its water and its pasture, and He set the mountains firmly.

(Naziat/27- 33)

This indicates that the earth’s stability is by virtue of the mountains’ function. Without mountains, the land would be worn down by water and wind, turning to desert with no vegetation. Had God created the earth like loose sand, it would not have remained stable or suitable for cultivation; in sandy terrains, sand is seen shifting from place to place with the wind. Detailed discussion of mountains and the earth as a “table” for living beings can be found in scientific and technical works.

Again in verse 10: “And We sent down water from the sky, and thereby caused to grow therein from every كريم karīm [keremli; beneficial/healing] pair.” Here it is emphasized that plants were created in pairs and possess numerous benefits. This is a great truth that science has recognized: every plant has male and female characteristics—sometimes combined in a single flower, sometimes in two separate flowers on one stem, and sometimes on two separate stems or even two separate plants. The fruit of every plant forms through fertilization between such plant pairs.

Other verses likewise state that, along with human beings, animals, and plants, all other known and unknown beings were created in opposing pairs, male and female.

⁴⁹And We formed two mates from all things so you may give thought/remember.

(Dhariyah/49)

This issue was discussed in detail under the title “Dual Creation of All Known and Unknown Beings” while analyzing the 36th verse of Ya Sin Surah and was supported by an article prepared by the Quran Research Group. We think it would be useful to re-read the relevant section due to its importance.

Verse 12:

In this verse, our Lord states that He granted “wisdom” to a servant named لقمان (Luqmān) so that he might “give thanks to Allah.” He then makes the truth clear to all humankind: the gratitude of the grateful benefits only themselves. If a person gives thanks, it does not add anything to Allah; and if a person is ungrateful, it does not harm Him. The loss incurred by the ungrateful rebounds upon themselves.

The purpose of mentioning Luqmān is to convey that the message brought by the Prophet was brought earlier as well, and that the Meccan polytheists—who had heard of Luqmān—should not find the message of tawḥīd strange.

WHO IS LOKMAN?

In the Qur’an no biographical information is given about Luqmān; he is introduced simply as one “to whom wisdom was given.” Of his deeds, only his counsel to his son is transmitted.

Classical sources record many statements about his identity. It is said that Luqmān’s father’s name was Bāūrā, that his grandfather was Nāḥūr, and that his great-grandfather was Tāriḥ—known as Āzar, the father of Abraham. This genealogy is given by Muḥammad b. Isḥāq. It is also said that his lineage runs: Luqmān son of ʿAnqāʾ son of Sarūr; he was of Nūḥyā, among the people of Eylah—this is mentioned by al-Suhaylī. Wahb said: “Luqmān was the son of Ayyūb’s sister.” Muqātil likewise says: “It is reported that Luqmān was the son of Ayyūb’s maternal aunt.” Al-Zamakhsharī adds: “Luqmān’s father was Bāūrā; he was the son of Ayyūb’s sister—or his aunt. It was also said that he was of the descendants of Āzar. He lived about a thousand years, encountered Dāwūd (a.s.), and learned knowledge from him. He gave legal opinions before Dāwūd was sent as a prophet; when prophethood was given to Dāwūd, he ceased issuing fatwā. When reminded of this, he said, ‘Since there is no longer a need for my fatwā and I have been relieved of the obligation, how could I fail to accept such a thing!’”

Al-Wāqidī says: “Luqmān was a judge among the Children of Israel.” Saʿīd b. al-Musayyib said: “Luqmān was a black man with thick lips—one of the black Egyptians. Allah Most High gave him wisdom but not prophethood.” The majority of exegetes have adopted the view that he was a saintly servant of Allah, not a prophet. ʿIkrimah and al-Shaʿbī, however, held that he was a prophet; on this view “wisdom” here means prophethood. The sounder position is that he was wise by the wisdom Allah taught him. “Wisdom” denotes correctness in matters of creed, in jurisprudence in religion, and in rational affairs. He was a judge among the Israelites; he was black-skinned with cracked feet and thick lips. This is reported from Ibn ʿAbbās and others.

In a ḥadīth transmitted from Ibn ʿUmar, he said: I heard the Messenger of Allah (pbuh) say: “Luqmān was not a prophet; he was a man who reflected deeply and possessed strong yaqīn. Allah loved him, and so bestowed wisdom upon him. He was then given the choice to be a caliph who rules with truth. He said: ‘My Lord, if I am given the choice, I will choose well-being and leave the burden; but if You decree that I must be caliph, I will listen and obey, for then You will safeguard me.’” Ibn ʿAṭiyyah relates this.

It is said that Luqmān was an Abyssinian carpenter-slave. His master told him: “Slaughter this sheep for us.” When Luqmān slaughtered it, the master said, “Bring out the two best and purest parts.” Luqmān brought out its tongue and its heart. After some time, his master again ordered, “Slaughter this kid for us,” and said, “Bring out the two worst and foulest parts.” Luqmān again brought out its tongue and its heart. His master said, “When I told you to bring the two best parts, you brought these two; and when I told you to bring the two worst parts, you brought these two again.” Luqmān replied, “When these two are sound and good, nothing is better; and when these two are corrupt, nothing is worse.”

He is Luqmān ibn ʿAnqāʾ ibn Sādūn; according to a view related by al-Suhaylī, his son’s name was Sārān.

Two examples from contemporary studies may be noted. Luqmān—popularly identified with Aesop, though without sufficient evidence—is a prototype of the ancient Arab sage: a figure with a deep-rooted place in tradition, who sets little store by worldly status and gain, and strives for spiritual maturity. In the sixth century C.E., after being praised in a poem by al-Nābighah al-Dhubyānī (Ziyād b. Muʿāwiyah), the persona of Luqmān became the focus of countless legends and stories reflecting wisdom and spiritual refinement long before Islam. For this reason the Qur’an employs this legendary figure—just as it invokes the legendary al-Khiḍr in the eighteenth surah—as a vehicle for counsel regarding the conduct a human being should follow.

Luqmān was known as a learned and wise man in Arabia. Jāhili poets such as Imruʾ al-Qays, Labīd, al-Aʿshā, and Ṭarafah mentioned him in their poems. Some educated Arabs possessed a collection called Ṣaḥīfat Luqmān containing his aphorisms. According to the reports, among the first people in Medina influenced by the Messenger of Allah (pbuh) three years before the Hijrah was Suwayd b. al-Ṣāmit. Suwayd came to Mecca for ḥajj. The Messenger of Allah was there, as usual, preaching Islam to the pilgrims. When Suwayd listened, he said, “I have something similar to what you call people to.” When the Prophet asked what it was, he replied, “The Collection of Luqmān.” At the Prophet’s request he read some of it. The Messenger of Allah then said, “These words are good, but I have a word better than that,” and he recited from the Qur’an. Suwayd acknowledged that it was better than the wisdom of Luqmān (Ibn Hishām 2:67–69; Usd al-Ghābah 2:378). Historians note that this Suwayd was known in Medina as “al-Kāmil” (the accomplished) for his talent, bravery, nobility, and poetry; after returning to Medina he was killed in the Battle of Buʿāth. Those of his tribe believed he had become Muslim after meeting the Prophet.

Historically, Luqmān is a disputed figure. In the dark age of Jāhiliyyah there was no written history; the only sources were reports passed by word of mouth. Some thought Luqmān belonged to the tribe of ʿĀd and was a king of Yemen. Mawlānā Sayyid Sulaymān Nadwī, drawing on such reports in his work Ard al-Qur’ān, wrote that Luqmān was sent after the tribe of ʿĀd was destroyed by divine punishment; he held that Luqmān was among the believers saved along with Hūd and one of the Yemeni kings under the sway of ʿĀd. Other narrations, coming from some Companions and Successors, do not support this. According to Ibn ʿAbbās, Luqmān was an Abyssinian slave; Abū Hurayrah, Mujāhid, ʿIkrimah, and Khālid al-Rabiʿ held the same. Jābir b. ʿAbd Allāh al-Anṣārī said he belonged to Nūbah. Saʿīd b. al-Musayyib said he was an Egyptian Abyssinian. These three views are essentially one: the Arabs commonly called black people “Abyssinians,” and Nūbah is the region in southern Egypt and northern Sudan; thus to call the same person “Egyptian,” “Nubian,” or “Abyssinian” amounts to the same despite the different words. Explanations given by al-Suhaylī in al-Rawḍ al-Unuf and by al-Masʿūdī in Murūj al-Dhahab shed light on how the wisdom of this Sudanese slave spread in Arabia: they agree that he was Nubian in origin, lived in the region of Madyan and Aylah (present-day ʿAqabah), spoke Arabic, and that his wisdom spread throughout Arabia. Al-Suhaylī also declares that Luqmān al-Ḥakam and Luqmān b. ʿĀd are two separate persons and should not be conflated (al-Rawḍ al-Unuf 1:266; al-Masʿūdī 1:57).

Another point must be clarified. The Arabic manuscript in Paris published by the orientalist Derenbourg under the title “Fables de Loqman le Sage” is a fabricated compilation unrelated to the genuine Luqmān collection. These tales go back to the thirteenth century C.E.; a compiler translated and then attributed them to Luqmān al-Ḥakīm. Polemicists often promote such counterfeit texts with a particular aim: to “prove” that the Qur’an’s narratives are mere fables unconnected to history and therefore untrustworthy. Anyone who reads B. Heller’s article “Luqmān” in the Encyclopaedia of Islam will quickly grasp the real motive that drives such men.

Three very important points are mentioned in the first verse of the Luqmān passage:

1- The purpose of giving “wisdom” to Luqmān is to make him give thanks to Allah.
2- The gratitude of the grateful person benefits only the grateful person.
3- The ungrateful do not harm Allah in any way.

In this verse, the main purpose of Allah’s sending messengers and revealing books is laid bare: the purpose is that His servants show gratitude to Him.

As is known, we previously established that “wisdom” (ḥikmah) was given to prevent oppression and corruption—“laws, maxims, and principles”—and we explained in detail that gratitude (shukr) means people’s giving back to God in response to the blessings He has bestowed upon them.

⁷If you disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb/If you will be ungrateful, know that, Allah is indeed the One Who does not need you at all and He does not approve disbelief; conscious denial of His divinity and the fact that He is Rabb/ungratefulness for His servants. And if you repay for the blessings you are given, He approves it for you. No bearer of burdens will bear the burden of another. Then your return is only to your Rabb. Thus He will inform you about what you did. Indeed, He is the One Who knows well what is hidden within the essence of the hearts.

(Zumar/7)

^43-45Therefore, turn your face to the religion which is straight/which protects before the irreversible day comes from Allah. On that day, they will be divided in groups so Allah may recompense those who have believed and done amendatory deeds. Indeed, He does not like the infidels; those who consciously deny the divinity of Him and the fact that He is Rabb. Whoever disbelieves; denies the divinity of Allah and the fact that He is Rabb, his denial/disbelief is against himself. And whoever does righteous deeds, it is those who have prepared a bed/a comfortable place for themselves.

(Rum/43-45)

Verses 13, 16-19:

¹³And when Luqman said to his son, instructing him: “O my son! Do not associate others with Allah, surely, associating others with Allah is very wrong; acting against own good. ¹⁶O my son! Surely, associating others with Allah; even if that evil should be the weight of a seed of mustard and should be within a rock or in the heavens/universe or in the earth, Allah will bring it forth. Indeed, Allah is the One Who is subtle, aware in truth. ¹⁷O my son! Establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], order good, avoid evil. Be patient over what befalls you. Surely, these are certains of the matters. ¹⁸And do not puff out your cheeks to people, do not frown and do not walk arrogantly on the earth. Indeed, Allah does not like all those who are boastful and self-deluded. ¹⁹And be moderate in your pace, lower your voice. Surely, the harshest of sounds is the voice of the donkeys”.

In these verses, it is related that Luqman imparts to his son the wisdom our Lord granted him; thus he admonishes and guides him.

What first draws attention in the passage is that, in carrying out the charge given to him, Luqman begins with the one closest to him—his own son. For it is a divine principle that admonition should begin with one’s nearest.

²¹⁴And warn your closest kindred.

(Shuara/ 214)

In the verse, as Luqmān guides his own son, he addresses him with gentle tenderness—“My son!” (yā bunayya, يَا بُنَيَّ). This manner of address is itself a method of counsel and conveyance that should serve as an example for Muslims. Earlier, in Sūrat Maryam, it is stated that Prophet Abraham began admonishing the one closest to him—his father—and said, “O my father!” (yā abati, يَا أَبَتِ), employing similarly soft words.

^42-45Once he said to his father: “O my father! Why do you worship those which do not hear, do not see and do not benefit you at all? O my father! Surely, a knowledge which did not come to you has come to me. Therefore, follow me so I may guide you to a straight path. O my father! Do not worship satan. Indeed satan disobeyed Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. O my father! Surely I fear that a punishment from Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] touches you and you become for satan a familiar who guides, protects and helps”.

(Maryam/42-45)

In the group of verses that are our subject, the principles that Luqman advises his son are as follows:

a- Shirk (الشِّرك) must be avoided; indeed, shirk is the gravest ظلم (injustice).

Its greatest harm is that it tramples the dignity of the innocent human being. For Allah has honored and valued man.

⁷⁰And surely, We have made mankind owner of the honor and glory and carried them on vehicles on the land and at the sea and provided for them of clean-pleasant food. And We have favored them quite more than many of what We formed.

(Isra/70)

Man, who is a valuable being, should know only Allah, the Lord. Again, he should not consider anyone or anything inferior to Allah as superior to himself. If the Lord accepts a being less valuable or equal to Himself, He will damage human dignity with His own hands.

b- It is not possible to hide from Allah:

Big or small, far or near, nothing in the universe is closed to Allah. Whether these things are in the light or in the dark; Whether it is openly or behind the scenes, it is still the same. This is the same for all the plans that cross people’s minds. Allah knows perfectly the designs that pass through the hearts. So much so that, in the afterlife, He will bring them all and place them in front of the person.

There are hundreds of verses on this subject. We offer just a few of them:

⁴⁷And We will place “the scales of justice and equity” for the day of Qiyamat [Resurrection]; no one will be treated unjustly at all. Even if it is the weight of a mustard seed, We will bring it forth. And We are sufficient as accountant.

(Anbiya/47)

^7,8And whoever does an atom’s weight of good, he will see it; and whoever does an atom’s weight of evil, he will see it.

(Zilzal/7, 8)

^3,4And the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: “The moment of Qiyamat [Resurrection] will not come to us”. Say: “Indeed it will. I swear by my Rabb Who knows the unseen, the unheard, the unfelt, the past and the future that it will come upon you to recompense those who believe and do amendatory deeds –those are the ones for whom will be the forgiveness and a remarkable provision-. Nothing in the heavens/universe and on the earth, even weighing as much as an atom, escapes from Him. All that which is smaller and bigger than this is in a clear book”.

(Sebe/3, 4)

⁵⁹Keys to the unseen, the unheard, the past and the future are only with Him. No one knows them except Him. He also knows what is on the land and in the sea. Not even a leaf falls but that He knows it. No grain is there within the darkness of the earth and no moist or dry thing except that it is within an explicit book.

(An’am/59)

⁴⁹And the Book/the book of deeds will be placed. You will see the criminals fearful of it. And they will say: “O woe to us! What kind of book is this that it has enumerated all without leaving anything, small-great”. And they will find what they did present. And your Rabb does not treat anyone unjustly.

(Qaf/49)

^13,14And We wrapped the recompenses of the deeds of every person around his neck permanently. And We will bring for him the book which he will find open on the day of Qiyamat [Resurrection]: “Read your own book! Your own self is sufficient for you today as an accountant against yourself!”.

(Isra/13, 14)

c- Establishment of salāh

One of the greatest indicators of people’s gratitude to Allah is the “establishment of salāh,” that is, instituting and upholding mental and social support institutions.

d- Amr bi’l-maʿrūf, nahy ʿani’l-munkar

“Maʿrūf” refers to principles that, through both experiential knowledge and divine guidance, have been recognized across societies for millennia and are accepted as reasonable and right. “Munkar” is precisely the opposite.

A believer, in line with divine principles, cannot say, “What does it matter to me?” and selfishly remain indifferent to what is around him. A believer bears a moral responsibility both to enjoin what is right among those nearby and to restrain the ugliness in his environment. This divine principle may also be described as “doing righteous deeds [rectifying corrupt, wrongful conduct].” The Qur’an explains in many places how amr bi’l-maʿrūf and nahy ʿani’l-munkar are to be fulfilled. It is first set out in Sūrat al-Aʿrāf as a description of the Prophet’s mission.

^156,157Allah says: “I have My punishment; I will touch with it whom I will, and I have My Mercy; that encompasses everything. I will decree it especially to those who enter under guardianship of Allah, those who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established and who believe in Our Ayat; and those who follow the Messenger, the Prophet who is from the Mother City/Mecca who orders them the good, forbids them from evil, allows them that which is clean and pleasant and prohibits for them that which is filthy and evil, relieves them of their burden, ties and chains which were upon them; whom they can find written in the Torah and in the Bible which are with them. Therefore, those who believe in him, show him a strong respect, support him and follow the light sent down with him will be the ones who will succeed”.

(A’raf/ 157)

In the following surahs, this principle will be both commanded and shown as the characteristic of true believers (including those from the People of the Book).

¹⁰⁴And let there be a group of people with a leader from among you who invite to good, instruct good that is accepted by all, preclude evil via Wahy [Revelation] and common sense. And they are the ones who will reach salvation.

(Al-i Imran/104)

¹¹⁰You are the best community who is brought forth for mankind. You command that which is accepted good by everyone, forbid that which is accepted evil by Wahy [Revelation] and common sense and you believe in Allah. If the People of the Book had believed, it would indeed have been better for them. Some of them are believers but most of them are those who have gone astray from the path.

(Al-i Imran/110)

^113,114Not all of them are the same. There is a group of righteous people among the People of the Book who recite the Ayat of Allah in the hours of the night in submission. They believe in Allah and Akhirat [Afterlife], command that which is accepted good by everyone, strive to avert from that which is accepted evil by everyone and they race each other in good deeds. They are among the righteous.

(Al-i Imran/113,114)

⁷¹The believing men and the believing women; some of them are familiars who are protectors, guides of some others. They command the good which is accepted by everyone, forbid all that is evil, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, obey Allah and His Messenger. Those, Allah will have mercy upon them. Indeed, Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Tawbah/71)

^39-41Those whom are waged war have been allowed to fight since they have been treated unjustly; driven out from their lands without right only because they have said “Our Rabb is Allah!”.

And surely, Allah is the One Who is the most competent to lead them to victory. If Allah had not eliminated and prevented some of the people with other people, all sprouts, buds, fruits on the trees, harvested grains, legumes, thorns in barren lands, all built structures, bazaars and malls; markets, all Salah; support institutions (workplaces; employment and procurement institutions, educational and training facilities and security centers) and all the masjids [school] within which the name of Allah is mentioned frequently would have definitely been demolished.

Allah will definitely help those who help Him -who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established, instruct that which is acceptable for all and who keep away with Wahy [Revelation] and common sense that which is considered evil, if We make them have authority and home-. Indeed, Allah is very powerful, almighty. And only to Him belongs the consequence of all matters.

(Hajj/39-41)

The above verses show that this duty of guidance is a mandatory duty for Muslims in all conditions and environments. Acting with this awareness of duty is an indispensable feature of Muslims and an outward manifestation of their faith. Hypocrites, on the other hand, act contrary to this principle, enjoining evil and forbidding good.

⁶⁷The hypocrite men and the hypocrite women are from each other; they command the evil, avert from the good and they withhold their hands/are stingy. They abandon Allah so Allah abandons them. Truly, the hypocrites are the ones who have gone astray from the righteous path.

(Tawbah/67)

e- Being Patient

Patience is not a person’s unconditional surrender or submission. The word “صبر – sabr,” which appears in more than seventy verses of the Qur’an, means enduring pain and calmly resisting troubles and difficulties. Yet because Allah praises the patient and promises them an unbounded reward, the term calls for closer examination.

Patience is perseverance and resolve upon the path shown by reason and religion. Human psychology inclines to ease rather than hardship, pleasure rather than pain, self-interest rather than renunciation; hence some acts of worship and moral conduct can feel difficult. For example, a person may prefer to spend money on himself rather than help the poor, or to have fun and roam about rather than work and grow tired. In such cases, the power that drives a person toward virtue and goodness, that enables him to accept demanding conditions and do what is necessary, and that leads him to act rightly even when it is not to his advantage, is patience.

Patience is resisting the excessive desires and cravings of the soul (nafs) along the path indicated by reason and religion. Even when reason, religion, and society deem certain impulses wrong, people often want to gratify what pleases them. Patience is the power that enables a person to choose virtuous behavior without hesitation despite this strong gravitational pull of human psychology.

In this passage, patience is mentioned among the divine wisdoms voiced through Luqman, and it is placed immediately after the principle of amr bi’l-ma‘rūf wa nahy ‘ani’l-munkar. This also signals that believers who enjoin right and forbid wrong will be subjected to some harm. Those who undertake this charge must be very patient.

Since a detailed explanation of patience is given in the analysis of Sūrat al-Qalam, we recommend being content with this here and reading the full discussion there.

¹⁸⁶No doubt that you will wear out/you will be tested about your wealth and lives. And you will hear many disturbing, annoying things from those who were given a Book before you and those who associate others with Allah. If you strive against these and enter under the guardianship of Allah, indeed that is of the matters that require determination.

(Al-i Imran/186)

^19-24Then, is the one who knows that which has been revealed to you from your Rabb is the truth like the one who is blind? Surely, only those who are able to comprehend;

those who fulfill their promises to Allah and who do not break the contract,

those who combine that which Allah has ordered to be combined; the faith and the good deed,

those who fear their Rabb in awe with respect, love, knowledge and who are afraid of the evil of account,

those who had patience in order to obtain the countenance of their Rabb,

those who established Salah [established and maintained the institutions that support financially and spiritually; enlighten the community],

those who spent from what We had provided for them secretly and openly for the cause of Allah

and those who eliminate evil with good remember and contemplate. It is they for whom the consequence of this home; the gardens of Eden are. They, the righteous from among their ancestors, spouses and descendants will enter into the gardens of Eden. And the forces in charge/harbinger Ayat will enter upon them from every gate: “Salam [health, peace, happiness…] be upon you for what you have had patience! How excellent is the end of this home!”.

(Ra’d/21-24)

f- Not turning away from people and not strutting arrogantly on the earth

Those who turn their cheek away from people and walk with insolent pride become cut off from society—and society, in turn, excludes them. Such people cannot integrate with others, nor can they help or educate them. Neither Allah nor His servants love such conduct.

g- Being moderate on the earth; not raising the voice

Among the moral principles conveyed through Luqman are rules of etiquette for human relations. One of these is to be courteous and not raise one’s voice when speaking. Speaking loudly distresses listeners. Therefore, believers are taught how and where to speak: address people with decency and courtesy, within reasonable bounds, without shouting or making a commotion.

²O you who have believed! Do not raise your voices above the voice of the Prophet. Do not be loud to the Prophet like you are loud to each other; or you may transgress in respect while you do not perceive and your deeds become wasted.

(Hujurat/2)

At the end of the verse under discussion, attention is drawn to an important point: “Indeed, the most disagreeable of sounds is the voice of donkeys.” Why “donkey” and “the voice of a donkey”?

⁸And Allah formed horses, mules and donkeys so you may ride them and they may be your assets. And it is He Who forms that which you do not know.

(Nahl/8)

This animal is, in fact, among the great blessings granted to humanity. Yet the word “donkey” is commonly used as an insult. At times the same insulting aim is pursued with sarcastic phrases like “long ears,” without even uttering the word “donkey.” Especially among people of standing and courtesy, the word itself is not voiced—this is also the case in Arab custom.

Every creature has its own mode of sound. Animals cry out in their particular way when in pain, under heavy load, or when expressing desire. The donkey differs: even if it suffers pain, hunger, or the crushing weight of a burden, it does not cry out; yet when there is no need at all, it suddenly brays at the top of its voice in its famous, peculiar manner. This behavior stands for “inappropriateness.” It is owing to this that the donkey is viewed as odd.

According to the wording at the close of verse 17, Luqmān says to his son, “من عزم الأمور min ʿazmi’l-umūr [Indeed, these are among the firm matters].” “ʿAzm al-umūr” may be explained as works strictly enjoined; works requiring courage and fortitude; works that demand perseverance and firm resolve to carry through.

The “wisdoms” conveyed as moral principles that Luqmān taught his son—and more—are presented collectively in Sūrat al-Isrāʾ (22–38) and Sūrat al-Furqān (63–76):

Verse 14:

These verses are not part of Luqmān’s counsel to his son. They were placed within the Luqmān passage by the compilers of the Muṣḥaf. To understand the Luqmān section more clearly, we consider these two verses after completing the analysis of Luqmān’s advice.

These verses are our Lord’s own statements; they do not report what Luqmān said to his son. The command to show goodness to parents comes immediately after tawḥīd: to serve Allah alone and acknowledge Him as the only Lord—summarized as refraining from worshipping anything or anyone beneath Him. As the Qur’an indicates, this principle was already present in the earliest revelations sent to humankind.

The principles declared here are affirmed succinctly in a single verse in Sūrat al-ʿAnkabūt.

⁸And We have imposed upon man as a liability to treat his parents kindly. If your parents strive to make you associate with Me that about which you have no knowledge, then do not obey them both. Your return is only to Me. Then, I will inform you about what you did.

(Al-Ankabut/8)

In these verses, our Lord emphasized how parents should be treated:

⁸³And when We took “a certain promise” from Israelites: “You will worship none but Allah, do good to your parents, relatives, orphans and the needy, speak good to people, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] and give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established”. Then, except for a few, you turned away. And you are the ones who keep their distance.

(Baqara/83)

¹⁵¹Say: “Come, I will recite you what your Rabb has tabooed; made untouchable to you”.

‘Not to associate anything with Him,

to do good to mother and father – treat them good,

not to kill your children out of poverty/being made poor, -We provide for you and them.-

not to approach apparent and concealed of evil,

not to kill a self which Allah has forbidden except by right, -These are what He brought upon you as a liability so you may use your reason.-

(An’am/151)

^23,24And your Rabb has decreed that you do not worship anyone but Him, and to treat mother and father good and make them better. If one of them or both attain old ages while they are with you, do not say “ah!” to them, do not rebuke them; treat them very sensitive. And speak to both of them noble, sweet and good words. And descend your wings of humbleness for them out of your mercy. And say: “My Rabb! Have mercy upon them as they raised me as a person who is of good manners when I was a little child”

(Isra/23, 24)

¹⁵And We have enjoined upon man as a liability, good treatment to his mother and father. His mother carried him with hardship and delivered/gave birth to him with hardship. And his gestation and weaning is thirty months. And when man reaches maturity and comes to forty years, he has said: “My Rabb! Make me repay for Your blessings You have bestowed upon me and my mother and my father and make me do righteous deeds with which You will be pleased. Amend in my lineage/bestow upon me righteous. Indeed, I have turned to you. And indeed, I am of the Muslims”.

(Ahkaf/15)

In these verses, the mother is foregrounded because her role outweighs the father’s—during birth and child-rearing and in later education as well.

Places where obedience to parents is out of the question

In verse 15 our Lord says: “And if they [your parents] strive to make you associate with Me that of which you have no knowledge, do not obey them. But keep their company in this world with kindness, and follow the path of those who turn to Me.” Thus the conditions under which obedience to parents and teachers is required are set out.

In the records of Esbâb-ı Nüzûl (Wāḥidī, Asbāb al-nuzūl, p. 198), it is stated that both verses were revealed concerning Saʿd b. Abī Waqqās and his mother. The late İzzet Derveze relates the following about the incident:

“Saʿd believed while still a young man, together with other youths of Quraysh. His mother tried to turn him away from Islam and threatened a hunger strike. This became a psychological crisis for him. By revealing these two verses, Allah made it clear that obedience and kindness to parents are obligatory—within the limits of not associating partners with Him and remaining sincere. The content and placement of both verses confirm the report. Or, by recalling and clarifying both, they point to the conflict between a polytheist parent and a believing child as an exemplary stance. The same attitude is repeated in the following verse of Sūrat al-ʿAnkabūt: ‘We have enjoined man to be good to his parents. But if they strive to make you associate with Me what you have no knowledge of, do not obey them. Your return is to Me; then I will inform you of what you used to do’ (Al-ʿAnkabūt/8). This suggests the problem was not unique to Saʿd’s temperament; many experienced the same. Sīrah reports make this clear, mentioning numerous Quraysh youths who believed in Muḥammad’s prophethood while their fathers remained in disbelief and shirk. They were subjected to torture and oppression by their fathers and eventually migrated to Abyssinia. Among them were Khālid b. Saʿīd b. al-ʿĀṣ and his wife Amīnah bint Khalaf, his sister and wife Fāṭimah bint Ṣafwān, al-Aswad b. Nawfal b. Huwaylid, ʿĀmir b. Abī Waqqās, al-Muṭṭalib b. ʿAwf and his wife Ramla bint Abī ʿAwf, ʿUbaydullāh b. Jaḥsh and his wife Ramla bint Abī Sufyān, ʿUthmān b. Rabīʿah, Muʿāmir b. ʿAbdullāh, Mālik b. Rabīʿah, Ibn Qays b. ʿAbd Shams and his wife ʿAmrah, Yazīd b. Zumʿah b. al-Aswad, and others—may Allah be pleased with them.”

It is narrated of Saʿd: when his mother intensified her pressure on him to abandon his religion, she said, “I will not eat until I perish… and people will condemn you.” He replied, “O Mother, by Allah, even if I had a hundred souls and they left my body one by one, I would not abandon my religion.” The pages of the Prophetic Sīrah contain beautiful scenes on this matter.

At first, young believers found themselves in a difficult position, for the verses in Sūrat al-Isrāʾ and al-Anʿām commanded kindness and generosity toward parents. They presented their plight to the Messenger of Allah. In the wisdom of the Qur’an, these verses were then revealed to remove the hardship.

The issue of “treating parents well” was discussed previously in the analysis of Sūrat al-Isrāʾ. Given its importance, we think it beneficial to revisit that discussion there.

Verses 20, 21:

In verses 14 and 15 (in our reckoning, verses 18–19)—“And We enjoined man concerning his mother and father: his mother bore him in weakness upon weakness, and his weaning is in two years. ‘Give thanks [repay] to Me, to your mother, and to your father!’ To Me alone is the return. And if those two [your parents] strive to make you associate with Me that of which you have no knowledge, do not obey them. Yet keep company with them in this world in kindness, and follow the path of those who turn to Me. Then your return is to Me alone; then I will inform you about what you used to do”—the foundation of the parent–child relationship is laid out. In the passage formed by verses 20–21, this is then generalized: all people are urged to behold Allah’s signs and lessons, to benefit from His bestowals and favors, and to take heed.

As can be understood from the first verse of the passage, Allah has placed at human disposal all the processes that occur in the heavens and on the earth and the laws that govern them. The core message is that a person should reflect—by way of example—on how many blessings, seen and unseen, have been prepared in advance by Allah, how a material environment full of bounty has been generously set before him; he should investigate nature to produce scientific knowledge, and by correctly evaluating data about the universe, arrive at a sound belief in Allah’s existence and oneness.

In around twenty verses, Allah uses the expression sahhara lakum (“He subjected [it] for you / fashioned it in a structure and system from which you may benefit”). In many of these, it is explained that the moon, the sun, the day, the night, and the sea have been placed at human service; and in this verse and Jāsiye/13 it is stated that “all that is in the heavens and on the earth” has been made available to humanity—created in a form and order from which humans may derive benefit.

If even a drop of water or a handful of soil is examined: there are countless microorganisms in soil, from macroscopic to microscopic, whose life and effectiveness depend on the soil’s structure. Some are producers that generate their own sustenance; others metabolize, transform, decompose, and consume all kinds of organic matter. Whether producers or consumers, these microorganisms nourish and enrich the soil, supply nutrients to the plants that grow in it, and thus serve the production of plant life.

In general, microorganisms are the planet’s foremost recyclers—its environmental stewards and cleaning crews. Among billions of species, the disease-causing pathogens that lodge in our minds are very few. On the contrary, the vast majority labor to provide us a clean environment by removing the wastes we produce. The poisons we inject into the soil and our surroundings, the waters we pollute—these are remediated by microbial activity. They turn all manner of waste, even toxins, into harmless or useful components.

Nothing in nature lives for itself…

Rivers cannot drink their own water.
Trees cannot eat their own fruit.
The sun does not warm itself.
The moon does not shine for itself.
Flowers do not exude fragrance for themselves.
The earth does not bring forth for itself.
The wind does not blow for itself.
Clouds do not become wet from their own rain.

The first article in nature’s constitution is this: everything lives for one another!

For one another—briefly, living in service to humankind—is Allah’s law!

In these statements of the passage, those polytheists who, without any knowledge, proof, or book, blindly imitate their forefathers are condemned, and people are invited to think. It is reported that both verses were sent down regarding Hāris b. …—one of the leaders of the polytheists—and others. Such persons argued with the Prophet about the attributes of Allah, the intercession of angels, their present belief in Allah, and whether the path followed by them and their fathers was truly the most fitting to follow.

Those who oppose divine warning by seeking refuge in ancestral custom are condemned elsewhere as well (Baqara/170; Māʾidah/104; Zukhruf/23–24; Ḥajj/3, 8).

Verses 22 – 24:

²⁴We let them enjoy for a little. Then We force them to a massive punishment.

In the previous passage—“And among the people are those who dispute about Allah without knowledge, guidance, or an illuminating book. And when it is said to them, ‘Follow what Allah has sent down,’ they say, ‘Rather, we follow what we found our forefathers upon’”—the baseless approach of the ignorant to faith is criticized and condemned.

In verse 22 the message is that those who submit themselves to Allah, embrace His principles, and order their lives accordingly, grasp a firm handhold and thereby save themselves from a bad end.

In verses 23–24 the opposite stance is described: the ungrateful will surely be repaid for their misdeeds, even if they enjoy some small, passing gain; and the Messenger of Allah is instructed not to be distressed by the behavior of such ignorant people.

It is among Allah’s established ways that criminals, disbelievers, and polytheists may benefit from this world for a time.

⁶⁹Say: “Those who invent a lie about Allah will definitely not succeed”.

⁷⁰Those things are the enjoyment in the world. Then their return will be only to Us. Then We will make them taste that severe punishment for they disbelieved; for that which they consciously denied and refused to accept.

(Yunus/69, 70)

²⁵⁶There is no compulsion in the religion; faith has been separated clearly from the denial of the divinity of Allah and the fact that He is Rabb; good from evil, truth from going astray. So, whoever disbelieves in Taghut³⁴⁷; denies it and believes in Allah, he has grasped a handhold that never breaks. Allah is the One Who hears best, knows best.

(Baqara256)

²⁰If they argue with you despite this, say: “I have Islamized myself for Allah/I have become Muslim. And those who follow me have also become Muslims”. And say to those who have been given the Book and those who are from the Mother City: “Have you strengthened too/accepted Islam?”. If they strengthen/enter Islam, then they have followed the righteous path they have been guided. But if they turn away, upon you is only to convey the message. And Allah is the One Who sees His servants best.

(Al-i Imran/20)

(Baqara/112)

¹¹²And whoever did amendatory deeds as a believer, they will neither fear injustice nor deprivation of justice.

(Ta-Ha/112)

¹¹⁰And you, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community] and give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established! Whatever good you do for yourselves, you will find it with Allah. Indeed, Allah is the One Who sees best what you do.

(Baqara/110)

Verse 23: “And whoever disbelieves—let not his disbelief grieve you. Their return is only to Us. Then We will inform them of what they used to do.” With this, our Prophet is consoled; it is as if to say, “Why pity those who do not pity themselves? You are not the one to punish them.”

As explained before, the Prophet Muḥammad was consoled in many verses—see Āl ʿImrān 3:176; al-Anʿām 6:33; Yūnus 10:65; al-Qaf 18:5–6; ash-Shuʿarāʾ 26:3; Yā Sīn 36:76.

“Their return is only to Us. Then We will inform them of what they have done” conveys that everyone will return to Allah, be called to account for what they did and intended, and that nothing can be concealed from Him—thus the Messenger is to entrust the matter to Allah.

Verses 25, 26:

²⁶Whatever is in the heavens/universe and on the earth belongs only to Allah. Surely, Allah is free of need; He is always praiseworthy.

In verse 21, our Lord quotes the polytheists: “Rather, we follow what we found our forefathers upon,” then rebukes them: “Even if Satan were calling them to the punishment of Hell?” In verses 25–26 He exposes their inconsistency: since you admit that Allah created the heavens and the earth, why do you not worship Him alone but turn to certain objects? Is not everything in the heavens and the earth His? Remember: surely Allah is al-Ghaniyy (free of all need) and al-Hamid (ever-praiseworthy).

⁶¹And indeed, if you asked them: “Who formed the heavens/universe and the earth, and who got the sun and the moon under control/created them in such structure and characteristic so servants may benefit?”, they would definitely say, “Allah”. Then, how are they deluded?

(Al-Ankabut/61)

⁶³And surely, if you asked them: “Who sent down water from the sky and revived the earth with it after its lifelessness?”, they would definitely say, “Allah”. Say: “All praise is to Allah; no one else may be praised”. But most of them do not use their reason.

(Al-Ankabut/63)

With the statement “Indeed, Allah is Ghaniyy [free of need], Hamid [ever-praiseworthy]” at the end of verse 21, the meaning is: even if you do not acknowledge Allah as Lord, even if you withhold praise and show ingratitude, Allah has no need of you. If you turn to tawhid and offer thanks and praise, that is for your own benefit. You cannot harm Allah; the consequences come back to you.

As these verses show, the issue is not whether Allah is acknowledged as the Creator of the universe; the polytheists accept this without objection. The problem is their refusal to accept Allah as the Lord of the heavens and the earth. In their view, God severed His connection with the universe after creating it, neither intervening in it nor in human life. Yet Allah has not cut His relationship with what He created, nor has He delegated His Lordship to any being, person, or object. He continues to govern the universe according to a plan and program, and He has no partner in His decree. Anyone of sound reason should grasp this.

Verse 27:

After mentioning Allah’s boundless power in the preceding verses, this verse explains the limitlessness and greatness of that power. As we have noted many times, the number “seven” in classical Arabic often alludes to multiplicity—like “seven dynasties,” “from seven to seventy.” The phrase “seven seas” is of the same nature and signifies thousands, even tens of thousands. This is not exaggeration; it emphasizes our Lord’s true divinity and His infinite knowledge and power. This message is given in Sūrat al-Qahf as follows:

¹⁰⁹Say: “If the sea was ink for the words of my Rabb, the sea would deplete before the words of my Rabb end, even if we brought as much of it again”.

(Qaf/109)

According to the asbāb al-nuzūl reports, the following accounts relate to the revelation of this verse:

According to a narration from Ibn ʿAbbās, some Jewish rabbis said to the Messenger of Allah in Madinah, “O Muhammad! When you say, ‘You have been given only a little knowledge,’ do you mean us or your people?” The Messenger of Allah replied, “Not at all.” They said, “Do you not read that, among those who came to you, we were given the Torah, which contains an explanation of everything?” He said, “Indeed, that is little compared with Allah’s knowledge. The knowledge you possess is sufficient for you.” Then Allah revealed to His Prophet—regarding their question—the verse, “If all the trees on earth were pens…”

However, if this transmission is sound, it follows that the verse was revealed in Madinah rather than in Mecca.

Another report states that when the Quraysh said, “These words of Muhammad will soon come to an end and his affair will be finished,” this verse was revealed. Al-Suddī likewise said: the Quraysh remarked, “How numerous are Muhammad’s words!” and the verse was sent down.

Verse 28:

²⁸Your formation and your resurrection after death is just like of a single one. Surely, Allah is the One Who hears best, sees best.

This verse addresses those who admit that Allah created the heavens and the earth but deny resurrection after death. By stressing that creating and resurrecting all people is as easy for Him as creating a single person, our Lord informs the polytheists who reject this that they will indeed be recreated and held to account.

¹³It indeed will be one shout.

¹⁴And then you will see that they are on the area.

(Naziat/13, 14)

⁵⁰And Our command is but one like blink of an eye; it is instant.

(Qamar/50)

⁸²Indeed, when He intends a thing, His command/affair is to say to that thing “Be!” and it immediately is.

(Ya Sin/82)

As for the occasion of revelation: it is narrated that this verse was revealed regarding Ubayy b. Khalaf, Abū’l-Esedeyn, and al-Ḥajjāj b. as-Sabbāk—Munabbih and Nubayh being his sons. They said to the Prophet: “Allah the Exalted created us by changing our states—first a drop, then a clinging clot, then a chewed-like lump, then bones. Yet now you say that we will be resurrected and created all at once?” Thereupon Allah, the Exalted, revealed: “Your creation and your resurrection after death are only like [that of] a single soul.” For what is difficult for servants is not difficult for Allah. His creating the whole universe is like His creating a single soul. Indeed, Allah is Hearing of what they say and Seeing of what they do.

Verses 29, 30:

These verses are inseparably connected to the ones before them; they continue to prove and reinforce the meanings already stated. The alternation of night and day, the subjection of the sun and the moon to His command, and His complete knowledge and sight all arise from Allah’s true power. The statement, “They all pass away to a predetermined term,” indicates that the heavenly bodies have a limited span—much like the artificial satellites launched by human beings—and that those whose terms expire will perish. Allah is the only truly real Being. Everything other than Him is false: powerless, transient, and non-eternal.

⁷⁰Do you not know that Allah absolutely knows what is in the heavens/universe and on the earth? Surely, this is in a book. Indeed, this is very easy for Allah.

(Hajj/70)

¹²Allah is the One Who formed the universe. The command; reflection of all His attributes descends between the heavens/universe and the earth so you may know that Allah is competent over all things and His knowledge encompasses all things.

(Talaq/12)

In this verse, the sun and the moon are mentioned together because they are the most prominent celestial bodies. Since antiquity, people have been inclined to worship them—sadly, many still do.

Verse 29 also points to the interplay of night and day, presenting it as a sign that leads people to know Allah. This same message is stated even more explicitly in al-Qasas.

⁷¹Say: “Have you ever thought, if Allah made the night continuous till the day of Qiyamat [Resurrection], who is the deity other than Allah that could bring the light to you? Will you still not heed?

⁷²Say: “Have you ever thought, if Allah made the day continuous till the day of Qiyamat [Resurrection], who is the deity other than Allah that could bring the night to you in which you may rest? Will you still not see?

(Kasas/71, 72)

Verses 31, 31:

In these verses, our Lord continues to display His infinite power. Just as the sun and the moon in the sky move by Allah’s power, the ships at sea sail by it as well; all of them act in accordance with the laws He has set. These signs contain many lessons for people, showing Allah’s power and authority.

The word “muktesit” (المقتصد) underlies the expression in verse 32, “some of them take the middle path [faith takes a path between disbelief].” We addressed this earlier in Sūrat Fāṭir; briefly, “muktesit” refers to those who take a middle course—between faith and disbelief—encompassing both those who believe and those who do not.

⁶⁶And no doubt, had they upheld the Torah, the Bible and the Qur’an that has been revealed to them by their Rabb, they would have been fed from above them and from beneath their feet [from all directions]. Some of them are a moderate people with a leader; who believe some of it and do not believe some of it, who pretend to act like they believe while they do not. How evil is what most of them do!

(Al-Ma’idah66)

Who the “Muktasit” are is explained in the Surah An-Nisa:

^150,151As for those who disbelieve in Allah and His messengers; who consciously deny the divinity of Allah and the fact that He is Rabb; who try to separate Allah and His messengers saying: “We believe in some part of it and disbelieve in some part of it”, thus seeking to find a way between faith and disbelief; conscious denial of the divinity of Allah and the fact that He is Rabb; it is those who are the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. And We have prepared a humiliating punishment for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Nisa/150–151)

As can be seen, in the classification in Nisa/150–151 the disbelievers are divided into two groups: the oppressors, and those who believe in some and do not believe in others; whereas the believers are shown as a single group, described as those who lead in good deeds. According to this classification, there is no middle way or moderation in faith; faith is absolute and admits no synthesis.

It is noteworthy that, already in the Meccan period, this warning was given to the believers and information was provided about the duplicity of the disbelievers. In other words, it is indicated that one such person existed within the close circle of the Prophet Muhammad. The seeds sown by these traitors have caused material and spiritual disasters for Muslims for centuries.

There are dozens of verses in the Qur’an about human hypocrisy. A few reminders will suffice on this subject:

⁶⁷And when an adversity touches you at sea, those whom you invoke are lost, He, does not. And when He delivers you to the land and saves you, you distance yourselves immediately. And man is very ungrateful!

(Isra/67)

^65,66And when they board a ship, they supplicate to Allah, purifying the religion only for Him. And when He saves them by delivering them to the land, then you will see that they accept that Allah has partners to be ungrateful to what We have given to them and to gain advantage. But they will know soon.

(Al-Ankabut/65)

²²Allah is the One Who makes you travel on land and at sea. When you are in ships, ships sail with those who are in them with a good wind. And when the passengers rejoice, there comes a strong storm, waves come from every direction. And when they realize that they are surrounded, they supplicate Him as the ones who purify the religion for Allah: “If You save us from this, surely we will be the ones who repay”.

²³And when We save them from there, they commit transgressions without right on the earth as soon as they are saved. – O mankind! Your transgression is only against your own good as a gain of this worldly life. Then your return is only to Us. Then We will inform you about what you did. –

(Yunus/22-23)

Verses 33, 34:

The final verses of the sūrah address all people, calling them to piety, to guard themselves, and to fear the Day when no one can help another. They affirm that Allah’s promise is true, and warn: do not be deceived by the life of this world, and do not let any deceiver lead you astray concerning Allah. Knowledge of the Hour belongs to Allah alone. He knows all things perfectly. He is the One who sends down the rain, and He knows what is in the wombs. People have no certain knowledge of what awaits them, what they will do tomorrow, or where they will die. The sūrah, which speaks in this register, closes by stressing that Allah is fully aware of all that people do.

Humans are social beings, surrounded by parents, siblings, children, friends, teachers, students, and neighbors. The closest bonds of love and respect—without expectation of return—are between parents and their children. Yet, as the verse indicates, even a father and son will be unable to help one another on the Day of Resurrection; if that is so, how could anyone else possibly help?

In verse 34, believers are warned twice in succession against being deceived. The first deception is that of fleeting worldly interests. The second is the attempt of any deceiver to exploit God’s name to mislead people. A believer must not let worldly gain delude him, nor be swayed by pretenders who claim to seek God’s pleasure. The “deceiver” mentioned may be a malicious person (a shayṭān), one’s own self (nafs), or an individual or group of that character. A similar verse to this appears in Sūrat Fāṭir:

⁵O mankind! Surely, that which Allah has promised to fulfill is true. Then, do not let this simple worldly life delude you. And do not let that deceiver deceive you with Allah. ⁶Surely, the satan is an enemy for you. Therefore take him as your enemy as well. Surely, satan calls his followers to be among the companions of the blazing fire.

(Fatir/5)

Our Lord has warned in many verses about the “simple life,” one of the great distractions, and has urged that the eternal home of the hereafter not be sacrificed for the sake of this world.

The “deceiver” who misleads people “concerning Allah” does so by issuing commands or prohibitions in Allah’s name about matters He has not commanded or forbidden, targeting the uninformed and the unaware. By distorting Allah’s attributes—Rahman, Rahim, Forgiving, Wakil—he causes people to place their trust in a corrupted notion of these attributes and thus fall into sin and shirk. Everyone must be very careful and alert in this regard, for such deception is often carried out by people disguised as “clergy.” Our Lord has stressed this repeatedly in the Qur’an.

⁷⁹Woe to those who write a book with their hands and then say: “This is from Allah” to sell it for a price. Woe to them for what they have written with their hands! Woe to them for what they earn.

(Baqara/79)

⁷⁸And there is a fool and rogue group among the People of the Book who twist and turn their tongues towards the book so you may assume that it is from the book while it is not from the book. They say, “This is from Allah” while it is not from Allah. They lie about Allah while they know.

(Al-i Imran/78)

It is not accurate to assume that the word “الغرور (ğarur) [deceiver]” in the verse refers only to Iblīs. The first deceiver mentioned in the Qur’an is indeed Iblīs, who whispered to Adam and his wife in Allah’s name—claiming, “Your Lord forbade you this tree only so that you would not become angels or become among the everlasting”—and thus misled them with a fabricated lie. Yet the Qur’an also describes devils as deceivers. Accordingly, “الغرور (ğarur)” here encompasses both Iblīs and all human devils (shayāṭīn al-ins).

¹²⁰Iblis promises them and arouses illusions in them. Yet, satan promises them nothing but deception.

(Nisa/120)

^63-65Allah said: “Go! Whoever of them follows you, know that, indeed, your recompense is Jahannah [Hell] as an ample recompense. Incite whoever you are able to among them with your voice. And assault them with your horsemen and infantrymen! Become a partner to them in wealth and in children! And give promises to them”. – And satan promises to them nothing but deception. – Indeed, over My servants, there is no authority for you”. – Your Rabb is sufficient as the One Who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it. –

(Isra/64)

^14,15They will call to them: “Were we not with you?”. The believers will say: “Yes but you threw your lives into the fire, observed, doubted and delusions deceived you. And then command of Allah came. And the deceiver who deceives a lot, deceived you with Allah. Today no ransom will be taken from you, from the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb as well. And your destination is the fire. It is what befits you. How an evil destination it is!”.

(Hadid/13, 14)

A notion called “the five unknowns” has been constructed around verse 34. However, the verse itself does not mention any such category. Within the scope of this misunderstanding, the following report is cited:

“A Bedouin named Hāris b. ‘Amr came to the Prophet and asked: ‘When will the Resurrection occur? Our land is parched—when will it rain? My wife is pregnant—will she bear a boy or a girl? I do not know where I was born—where will I die?’ This verse was then revealed in response to these questions.”

The points emphasized in this verse are as follows.

1- Only Allah knows the exact moment when the Last Day will occur.

There are dozens of verses in the Qur’an establishing this. We will cite just one:

¹⁸⁷They ask you about the Hour; about the moment the Qiyamat [Resurrection]: “When will it arrive?” Say: “Its knowledge is with my Rabb only. No one will reveal its time except Him. The knowledge of it is heavy in the heavens/universe and the earth/it is unknown. It will come upon you unexpectedly”.

(A’raf/187)

You can also look at Ahzab/63, Naziat/42 and Ta Ha/15.

2- God Makes It Rain

In verse 33, there is no claim about when rain will fall, nor about whether people do or do not know its timing. What is stated is simply that Allah is the One who sends down the rain. With this, it is affirmed that Allah gives life to the earth; and the message is conveyed that, in the same way, He will revive people in the Hereafter.

⁴⁹Yet, they were definitely those who were in despair before; before it has been sent down upon them.

⁵⁰Then, observe the effects of the mercy of Allah; how He gives life to the earth after its death! Indeed, He definitely resurrects the dead and He is the One Who is competent over everything.

(Rum/49, 50)

¹⁹It is He Who brings out the living from the dead, and the dead from the living and gives life to the earth after its death. And thus you will be brought out.

(Rum/19)

²⁷And it is He Who started formation and then repeats it. And this is very easy for Him. And the most exalted example that is in the heavens/universe and on the earth belongs to Him. And He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Rum/27)

^20-22Say: “Travel through the earth and observe how He began formation. Then Allah will build the last structure. Surely, Allah is the One Who is competent over everything. He punishes whom He wills and has mercy upon whom He wills. And you will be returned only to Him. And you will not incapacitate in the heavens/universe and on the earth. And there is not a familiar who is a protector, a guide nor a helper for you from among those that are inferior to Allah”.

(Al-Ankabut/20)

3- Allah knows what is in the wombs

The point here is not the child’s sex, nor whether he or she will be good or bad in the future. As is known, with modern devices the baby’s sex in the womb can be identified. There is no good or evil in a baby; a person becomes good or bad later. By the use of the particle “ما”, it is indicated that what people do not and cannot know is something beyond the baby itself. This refers to the reality of the system at work in the womb—the nature of the process.

⁵O people! If you doubt that you will be resurrected after you die, know that We formed you from dust, and then from a drop of semen, and then from an embryo, and then a disfigured piece of flesh so We may make clear to you what you are. And We keep whom We will in the wombs for a specified term. Then We bring you out as a child so that then you may reach time of maturity. And some of you are reminded that which you did in the past and failed to do while being obliged to/lives of some of you are taken. And some of you are made to reach to miserable time of his life to have no knowledge after his previous knowledge. And then you see the earth barren; then it quivers, swells and grows plants of every beautiful kind when We send down water on it.

(Hajj/5)

4- A person does not know what he will earn tomorrow (in the future). This is a fact of life that everyone recognizes. The proverb “The accounts at home do not match the marketplace” points to this reality.

5- A person does not know where he will die. No one can know whether the place of his death and burial will be at sea or on land—on a plain or upon a mountain. This becomes known only at the moment of death.

Allah knows the truth best.