Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Luqman

Delve into the profound depths of Surah Luqman with this comprehensive dictionary, glossary and vocabulary guide, meticulously designed to illuminate the rich linguistic and thematic landscape of this chapter of wisdom. This glossary serves as a key to unlocking the nuanced meanings behind the most significant Arabic terms in the Surah. Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Luqman and the Qur’an – showing where and how frequently the term appears in Surah Luqman and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Luqman.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ‘Azīz (عَزِيز) – Almighty / The Mighty

Linguistic Root & Etymology

Root: (ع ز ز) ʿ-Z-Z

• Arabic Root: ع-ز-ز
• Core Meaning: The root ʿayn-zāy-zāy (ع ز ز) conveys meanings of might, power, honor, and rarity.
• Morphology & Derived Forms: Al-‘Azīz (الْعَزِيز) is an intensive adjectival form (faʿīl), signifying The All-Powerful, The Invincible, and The Unconquerable. The related noun ‘Izzah means honor, might, and glory.
• Occurrences in Surah Luqman and in the whole Quran: The name Al-‘Azīz appears 2 times in Surah Luqman (31:9, 31:27). It appears 92 times in the Qur’an.

Linguistic and Contextual Explanation: As a divine name, Al-‘Azīz (الْعَزِيزُ) signifies The Almighty whose power is unconquerable and whose will is irresistible. In Surah Luqman, it is paired with Al-Ḥakīm (The All-Wise), emphasizing that His immense power is never arbitrary but is always governed by perfect wisdom. This pairing reassures the believer that the One who makes promises and issues warnings has both the absolute power to carry them out and the perfect wisdom to do so in the most just and appropriate manner. He is the ultimate source from which all honor and might originate.

Classical Exegesis (Tafsir)

In Surah Luqman, this attribute is paired with Al-Ḥakīm (The All-Wise). For instance, verse 9 describes the gardens of pleasure for the believers, a promise from Allah, and concludes, “And He is the Almighty, the All-Wise.” Classical commentators explain this pairing to mean that His power is never arbitrary; it is always governed by perfect wisdom. He has the might to fulfill every promise and every threat, and the wisdom to do so in the most perfect way.

Thematic Context

The name Al-‘Azīz underscores the theme of God’s absolute sovereignty over creation. The Surah details His power in creating the heavens without pillars, casting mountains upon the earth, and sending down rain. This display of cosmic power is an expression of His might. The pairing with wisdom (ḥikmah) is central to the Surah’s message, personified by Luqman, whose wisdom is a gift from the Wise King.

Modern & Comparative Lens

Modern theological thought contemplates Al-‘Azīz as the ultimate source of empowerment for the believer. True honor (‘izzah) comes not from worldly status but from aligning oneself with the Almighty. The concept of God’s omnipotence is a cornerstone of classical theism in all Abrahamic faiths. The name El Shaddai (“God Almighty”) in the Hebrew Bible carries a similar connotation of supreme, unconquerable power.

Practical Reflection & Application

Reflecting on Allah as Al-‘Azīz can be a source of immense strength and courage. It teaches that one should not be intimidated by worldly powers or despair in the face of overwhelming odds. True security and honor lie in reliance on the One who is unconquerable. It also serves as a check against our own arrogance, reminding us where all real power originates.

2. Bahr (بَحْر) – Sea

Linguistic Root & Etymology

Root: (ب ح ر) B-Ḥ-R

• Arabic Root: ب-ح-ر
• Core Meaning: The root bā’-ḥā’-rā’ (ب ح ر) signifies vastness, depth, and expanse.
• Morphology & Derived Forms: Bahr (بَحْر) is a primary noun for a large body of water, such as a sea or ocean. Its plural forms include biḥār and abḥur.
• Occurrences in Surah Luqman and in the whole Quran: The word bahr appears 2 times in Surah Luqman (31:27, 31:31). The root appears 42 times in the Qur’an.

Linguistic and Contextual Explanation: The term Bahr (بَحْر) is used in the Quran to refer to literal seas and oceans, and also metaphorically to signify a vast, inexhaustible quantity, such as knowledge or divine words. The choice of this word evokes a sense of profound depth and an immensity that is beyond human grasp. Its dual usage in Surah Luqman perfectly captures this range. First, it points to the literal sea as a tangible sign of divine favor, a domain that humans can traverse only by His leave. Second, it serves as the foundation for a mind-bending metaphor for the infinitude of God’s knowledge, illustrating a concept that transcends physical reality.

Classical Exegesis (Tafsir)

Surah Luqman uses the sea in two powerful ways. First, as a sign of God’s grace, verse 31 points to the ships (fulk) sailing through the sea by His favor. Second, verse 27 uses the sea in a stunning metaphor for the infinitude of God’s words: “And if whatever trees upon the earth were pens and the sea [was ink], replenished by seven more seas, the words of Allah would not be exhausted.” Classical commentators explain this to mean that all the water on earth, multiplied sevenfold, would run out before the knowledge and wisdom of God could be written down.

Thematic Context

The theme of the sea serves to illustrate two core aspects of God: His mercy (raḥmah) and His infinite knowledge (‘ilm). The ships sailing safely are a tangible sign of His grace that facilitates human commerce and travel. The sea as an inexhaustible supply of ink is a mind-bending metaphor that highlights the absolute transcendence of divine wisdom, a central theme in a Surah named after a wise man whose wisdom was but a drop from this ocean.

Modern & Comparative Lens

The metaphor of God’s knowledge as an endless ocean is a universal mystical concept, found in the writings of figures like Rumi and Ibn ‘Arabi. It speaks to the idea that human knowledge, even at its most advanced, is infinitesimally small compared to divine reality. This concept fosters intellectual humility and a perpetual sense of wonder, which is the basis of both scientific and spiritual inquiry.

Practical Reflection & Application

Contemplating the sea can be a profound spiritual exercise. When looking at the ocean, we can reflect on the two lessons of this Surah: the grace that allows us to navigate the “seas” of our own lives, and the humbling depth that represents the infinite wisdom of our Creator. It encourages both gratitude for the journey and humility about our own limited understanding.

3. Bunayya (بُنَيَّ) – My Dear Son

Linguistic Root & Etymology

Root: (ب ن ي) B-N-Y

• Arabic Root: ب-ن-ي
• Core Meaning: The root bā’-nūn-yā’ (ب ن ي) means “to build.” A son (ibn) is seen as a building block of the family’s lineage and future.
• Morphology & Derived Forms: Bunayya (بُنَيَّ) is the diminutive form (fuʿayl pattern) of ibn (son). This morphological pattern inherently adds meanings of endearment, affection, and smallness, transforming “my son” into “my dear little son.”
• Occurrences in Surah Luqman and in the whole Quran: The affectionate form bunayya appears 3 times in Surah Luqman (31:13, 31:16, 31:17). The root for son/build appears 374 times throughout the Qur’an.

Linguistic and Contextual Explanation: The use of Bunayya (بُنَيَّ) is a masterclass in compassionate communication. By choosing the diminutive form, Luqman immediately establishes a tone of tenderness and deep affection. This isn’t a stern lecture from a distant authority figure, but intimate, heartfelt counsel from a loving father to his beloved child. This linguistic choice is pedagogically brilliant, as it is designed to open the son’s heart and make him receptive to the profound and weighty wisdom that follows. It models the ideal method of imparting religious and moral guidance.

Classical Exegesis (Tafsir)

This term of endearment is the opening word for each piece of advice that Luqman gives to his son: “O my dear son, do not associate anything with Allah…” (31:13); “O my dear son, establish prayer…” (31:17). Classical commentators emphasize the significance of this affectionate tone. Luqman is not delivering a harsh lecture; he is giving gentle, loving counsel. The affectionate preamble is designed to open the son’s heart and make him more receptive to the heavy and important wisdom that follows. It is a model of effective and compassionate pedagogy.

Thematic Context

The use of bunayya is central to the Surah’s theme of wisdom being transmitted through loving guidance. It establishes the ideal mode of intergenerational communication. The relationship between Luqman and his son is not one of authoritarian command, but of tender concern. This frames the core tenets of the faith not as rigid dogmas to be imposed, but as precious truths to be shared with love for the well-being of the next generation.

Modern & Comparative Lens

The importance of a loving and gentle tone in education and parenting is a cornerstone of modern pedagogical and child development theories. Luqman’s use of bunayya is a 1400-year-old example of this principle in action. It provides a powerful model for religious education, suggesting that faith should be taught through encouragement and affection, not through fear and intimidation. This approach is universally resonant and timeless.

Practical Reflection & Application

Luqman’s example is a direct and practical lesson for all parents, teachers, and mentors. It encourages us to preface our advice and corrections with words of love and affirmation. By establishing a foundation of affection, we can make the other person far more receptive to our guidance. It teaches that the medium of love is just as important as the message of truth.

4. Faḍl (فَضْل) – Grace / Bounty

Linguistic Root & Etymology

Root: (ف ض ل) F-Ḍ-L

• Arabic Root: ف-ض-ل
• Core Meaning: The root fā’-ḍād-lām (ف ض ل) carries the meaning of “to exceed,” “to be surplus,” or “to be superior.”
• Morphology & Derived Forms: Faḍl (فَضْل) is the verbal noun, signifying a gift that is given over and above what is required or deserved. It means grace, bounty, favor, or pure generosity.
• Occurrences in Surah Luqman and in the whole Quran: The root appears 2 times in Surah Luqman (in the verbal form afḍala in 31:20 and as the noun faḍlihi in 31:31). The root appears 105 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of Faḍl (فَضْل) is crucial to the Quranic worldview. It reframes our relationship with God from one of mere transaction to one of overwhelming generosity. The blessings we receive are not simply earned payments; they are expressions of unmerited favor and pure grace from the Giver. In Surah Luqman, the subjection of the cosmos for human benefit and the ability to traverse the seas for commerce are presented as manifestations of this faḍl. This understanding is meant to dismantle human arrogance and cultivate a deep sense of dependence and gratitude.

Classical Exegesis (Tafsir)

In verse 20, the Quran asks the listener to see how Allah has subjected all that is in the heavens and earth for humanity and has “lavished upon you His favors, both apparent and unseen.” This lavishing of favors is a manifestation of His faḍl. Verse 31 describes the ships sailing on the sea as a means for humanity to “seek of His bounty.” Classical commentators explain this as referring to commerce, fishing, and all the benefits that people derive from the sea. These are not things humanity created, but gifts from God’s grace.

Thematic Context

The theme of divine grace is the foundation for the central virtue of the Surah: gratitude (shukr). The Surah presents a universe overflowing with God’s bounty, from the cosmic to the microscopic. The proper human response to this overwhelming grace is thankfulness. The one who is ungrateful is denying the reality of this constant shower of divine faḍl.

Modern & Comparative Lens

The concept of divine grace is a cornerstone of many theologies, particularly in Christianity. The Islamic concept of faḍl shares the idea of unmerited divine favor but places a strong and continuous emphasis on the human response of gratitude (shukr) as the key to receiving more grace. Modern psychology has also recognized the immense benefits of recognizing the “giftedness” of life and practicing gratitude.

Practical Reflection & Application

The concept of faḍl is an invitation to see the world through a lens of abundance and giftedness. It encourages us to recognize that everything we have—our life, our health, our sustenance, the beauty of nature—is a pure gift from God’s grace. This perspective is the antidote to a mentality of scarcity and entitlement, and it is the key to unlocking a life of profound and joyful gratitude.

5. Faṣīl / Fiṣāl (فَصِيل / فِصَال) – Weaning / Offspring

Linguistic Root & Etymology

Root: (ف ص ل) F-Ṣ-L

• Arabic Root: ف-ص-ل
• Core Meaning: The root fā’-ṣād-lām (ف ص ل) means “to separate,” “to decide,” or “to distinguish.”
• Morphology & Derived Forms: Fiṣāl (فِصَال), which appears in the Surah, is the verbal noun signifying the act of weaning, which is the separation of a child from its mother’s milk. The related noun faṣīl can mean offspring.
• Occurrences in Surah Luqman and in the whole Quran: The root appears once in Surah Luqman as fiṣāluhu (his weaning) (31:14). It appears 36 times in the Qur’an in various forms.

Linguistic and Contextual Explanation: The choice of the word Fiṣāluhu (فِصَالُهُ) in the divine counsel about parents is remarkably poignant. The root’s meaning of “separation” highlights the profound biological and emotional process a mother and child go through. The verse doesn’t just say “nursing”; it specifically mentions the end of that period, encapsulating the entire two-year duration of immense effort and sacrifice. This linguistic detail serves as a powerful and concrete reminder of the debt owed to a mother, grounding the command of filial piety in a deeply personal and physical reality that every human has experienced.

Classical Exegesis (Tafsir)

In the verse enjoining kindness to parents (31:14), the Quran adds a deeply poignant detail: “…his mother carried him, [increasing] in weakness upon weakness, and his weaning is in two years.” Classical commentators highlight this detail as a powerful reminder of the immense and prolonged sacrifice that a mother makes for her child. The period of gestation and the two years of nursing are presented as a period of continuous, draining effort on her part. This is given as a primary reason for the special duty of gratitude that a child owes to their mother.

Thematic Context

This verse grounds the abstract command to be good to parents in a concrete, physical reality. The theme of gratitude, which is central to the Surah, is applied here in its most primal and personal context: gratitude to the parents who were the immediate cause of one’s existence and nurturing. The specific mention of the mother’s hardship elevates her status and underscores the depth of her rights over her child.

Modern & Comparative Lens

The Quran’s specific mention of the two-year period of nursing is remarkably aligned with modern health recommendations. Organizations like the WHO recommend breastfeeding for up to two years or beyond due to its immense health benefits for the child. The verse is seen as a beautiful and prescient affirmation of the importance of this maternal bond and sacrifice. The emphasis on honoring the mother is a common thread in the ethical teachings of many cultures and religions.

Practical Reflection & Application

This verse is a powerful and emotional reminder of the debt we owe to our mothers. It encourages us to reflect on the hidden and often forgotten sacrifices she made for us during our most vulnerable years. This reflection should translate into concrete acts of kindness, service, and prayer for our parents, especially our mothers. It is a call to repay a debt of love that can never be fully repaid.

6. Fulk (فُلْك) – Ship / Ark

Linguistic Root & Etymology

Root: (ف ل ك) F-L-K

• Arabic Root: ف-ل-ك
• Core Meaning: The root fā’-lām-kāf (ف ل ك) relates to the celestial sphere’s orbit or any circular motion. A ship (fulk) is so named because it journeys on a designated course upon the vast sea.
• Morphology & Derived Forms: Fulk (فُلْك) is a distinctive noun in Arabic as its form is the same for both the singular and the plural (a ship / ships).
• Occurrences in Surah Luqman and in the whole Quran: The word fulk appears once in Surah Luqman (31:31). It appears 23 times in the Qur’an.

Linguistic and Contextual Explanation: The term Fulk (فُلْك) serves as a powerful symbol of divine order and mercy within the apparent chaos of the natural world. A massive wooden or metal vessel floating on the powerful ocean is a tangible miracle, a result of physical laws (like buoyancy) ordained by God. The root’s connection to celestial orbits subtly links the predictable path of a ship to the perfect, God-ordained paths of stars and planets. This presents the sea voyage not as a random human endeavor, but as an activity enabled by and occurring within a divinely managed system, making it a clear sign for those who reflect.

Classical Exegesis (Tafsir)

Verse 31 points to the ships as a clear sign of God’s power and grace: “Do you not see that the ships sail through the sea by the favor of Allah that He may show you of His signs? Indeed in that are signs for everyone patient and grateful.” Classical commentators explain that the ability of a massive, heavy ship to float and navigate the powerful ocean is a miracle of physics, ordained by God. It is a tangible manifestation of divine laws that human beings are able to harness for their benefit, a clear sign of His mercy.

Thematic Context

The image of the ship is a central part of the Surah’s “argument from creation.” It is a sign that is both majestic and directly beneficial to humanity. The verse explicitly links the perception of this sign to the two key virtues of the Surah: patience and gratitude. A person who is patient (in the face of the sea’s dangers) and grateful (for its benefits) is the one who will see the divine hand behind this phenomenon.

Modern & Comparative Lens

The principles of buoyancy and hydrodynamics that allow a ship to float are now well understood by science. For a believer, this scientific understanding does not diminish the wonder; it enhances it. The knowledge of the precise physical laws (gravity, density, displacement) that must be in perfect balance for a ship to sail is seen as a deeper appreciation of the wisdom and mastery of the Lawgiver. The verse encourages a scientific inquiry that leads to spiritual awe.

Practical Reflection & Application

The ship sailing on the sea is a powerful metaphor for our own lives. Our journey through the “ocean” of life is only possible through the grace of God and the “laws” He has put in place for our benefit. The verse encourages us to navigate our lives with the two essential qualities of a good sailor: patience during the storms and gratitude during the calm seas. This is the formula for a successful journey.

7. Gharūr (غَرُور) – The Great Deceiver (Satan)

Linguistic Root & Etymology

Root: (غ ر ر) Gh-R-R

• Arabic Root: غ-ر-ر
• Core Meaning: The root ghāyn-rā’-rā’ (غ ر ر) means “to deceive,” “to delude,” or “to entice with falsehood.”
• Morphology & Derived Forms: Gharūr (غَرُور) is an intensive noun form (faʿūl), signifying the Arch-Deceiver or The Great Deceiver. It is a title used for Satan, highlighting his primary function.
• Occurrences in Surah Luqman and in the whole Quran: The title Al-Gharūr appears once in Surah Luqman (31:33). The root appears 33 times in the Qur’an.

Linguistic and Contextual Explanation: By titling Satan as Al-Gharūr (الْغَرُور), the Quran points to his core strategy: deception, not coercion. His power lies in making falsehood look attractive and making people heedless of consequences. The surah’s final warning places him alongside the worldly life (dunyā) as the two primary sources of delusion. The linguistic intensity of the word Gharūr warns that he is not a casual or amateur deceiver, but a master of his craft, whose sole purpose is to mislead humanity through false hopes and whispers, chief among them being the idea that one can sin without consequence due to God’s mercy.

Classical Exegesis (Tafsir)

The Surah concludes with a powerful warning in verse 33: “…and let not the worldly life delude you, and let not the Great Deceiver delude you concerning Allah.” Classical commentators are unanimous that Al-Gharūr here refers to Satan. They explain his primary method of deception: he makes people feel secure in God’s mercy while they persist in sin, whispering to them, “God is Forgiving and Merciful, so your sins don’t matter.” This false sense of security is his deadliest trap.

Thematic Context

This final warning encapsulates the Surah’s central struggle between wisdom and delusion. Luqman’s advice is the path of wisdom. The path of the disbelievers, who buy “diversionary talk,” is the path of delusion. The Surah identifies the two main sources of this delusion: the allure of the worldly life (al-ḥayāt ad-dunyā) and the whispers of the Great Deceiver. The path to salvation requires navigating both of these deceptions.

Modern & Comparative Lens

The concept of a primary evil entity who tempts humanity through deception is a key feature of Abrahamic theology. The biblical depiction of Satan as the “father of lies” is a direct parallel. In a modern psychological context, Al-Gharūr can be seen as the personification of the voice of self-deception and rationalization within the human psyche—the internal monologue that justifies our unethical actions and lulls us into a false sense of security.

Practical Reflection & Application

This verse is a crucial piece of spiritual advice. It warns us to maintain a balanced faith, combining a profound hope in God’s mercy with a healthy fear of His justice. It is a call to be vigilant against the deceptive whispers that encourage us to procrastinate repentance and to take sin lightly. The antidote to the Great Deceiver is the constant remembrance of our accountability to God.

8. Ḥabbah (حَبَّة) – A Seed

Linguistic Root & Etymology

Root: (ح ب ب) Ḥ-B-B

• Arabic Root: ح-ب-ب
• Core Meaning: The root ḥā’-bā’-bā’ (ح ب ب) also gives us the word for love (ḥubb). The connection is that a seed (ḥabbah) is the “beloved” origin of life and growth.
• Morphology & Derived Forms: Ḥabbah (حَبَّة) is a noun for a single seed, grain, or kernel. Its plural is ḥabb.
• Occurrences in Surah Luqman and in the whole Quran: The word ḥabbah appears once in Surah Luqman (31:16). The root appears 96 times in the Qur’an.

Linguistic and Contextual Explanation: In Luqman’s lesson on divine omniscience, the choice of a ḥabbah (حَبَّة), specifically a mustard seed, is profound. It represents the smallest conceivable unit of action or matter. By placing this tiny seed in the most hidden locations imaginable—inside a rock, in the heavens, or in the earth—Luqman paints a vivid picture of God’s absolute and inescapable knowledge. The linguistic link to “love” subtly implies that even this smallest, most hidden deed is “seen” and “cared for” by God, whether for reward or reckoning. It personalizes the concept of divine accounting.

Classical Exegesis (Tafsir)

In one of his most profound pieces of advice, Luqman teaches his son about God’s omniscience using the metaphor of a seed. He says, “O my dear son, indeed if it [i.e., a deed] should be the weight of a mustard seed and should be within a rock or within the heavens or within the earth, Allah will bring it forth” (31:16). The mustard seed (ḥabbatin min khardal) was the smallest weight known to the Arabs. Classical commentators explain that this is a powerful illustration of the absolute precision and all-encompassing nature of God’s knowledge. No deed, no matter how infinitesimally small and perfectly hidden, is hidden from Him.

Thematic Context

This verse is the theological core of Luqman’s ethical advice. The theme of God’s perfect knowledge provides the foundation for all the moral commands that follow. Why should one be righteous, patient, and humble? Because every single action, even one as small as a mustard seed, is known and will be brought to account by God. This awareness of divine oversight is the ultimate motivation for a moral life.

Modern & Comparative Lens

The concept that “God sees everything” is a fundamental principle of theistic ethics. The Quranic metaphor of the mustard seed gives this abstract concept a concrete and incredibly powerful image. It speaks to the idea of a universe of perfect accountability. This principle has parallels in scientific concepts like the law of conservation of energy—that nothing is ever truly lost, only transformed. The verse applies this principle to the moral and spiritual realm.

Practical Reflection & Application

This verse is one of the most powerful and practical verses for cultivating mindfulness (taqwā). When we are about to do any deed, good or bad, in public or in the deepest privacy, we can remember the image of the mustard seed. This awareness that even our smallest actions and most fleeting thoughts are known to God can be a profound source of both encouragement (for doing good) and deterrence (from doing wrong).

9. Ḥakīm (حَكِيم) – The All-Wise

Linguistic Root & Etymology

Root: (ح ك م) Ḥ-K-M

• Arabic Root: ح-ك-م
• Core Meaning: The root ḥā’-kāf-mīm (ح ك م) means “to judge,” “to rule,” or “to prevent wrongdoing.” It is the basis for concepts of judgment, governance, and wisdom.
• Morphology & Derived Forms: Ḥakīm (حَكِيم) is an intensive adjectival form (faʿīl). As a divine name, Al-Ḥakīm means The All-Wise. The related noun ḥikmah means wisdom.
• Occurrences in Surah Luqman and in the whole Quran: The name Al-Ḥakīm appears 3 times in Surah Luqman (31:2, 31:9, 31:27). The root appears 210 times in the Qur’an.

Linguistic and Contextual Explanation: The name Al-Ḥakīm (الْحَكِيم) denotes a perfect, practical wisdom. It is not just about knowing things, but about knowing the ultimate purpose of things and placing everything in its perfect place. In Surah Luqman, this attribute is foundational. The Quran itself is “the Wise Book” (al-kitāb al-ḥakīm), Luqman is granted “wisdom” (ḥikmah), and God is the “All-Wise.” The frequent pairing with Al-‘Azīz (The Almighty) is crucial, teaching that God’s actions are always purposeful and just, a perfect fusion of power and wisdom.

Classical Exegesis (Tafsir)

This attribute is the central theme of the Surah. The Surah opens by describing the verses of the “Wise Book.” Luqman is a man who was granted “wisdom” (ḥikmah) by God. The divine names Al-‘Azīz (The Almighty) and Al-Ḥakīm are paired throughout the Surah. Classical commentators explain that this emphasizes that God’s infinite power is always exercised in conjunction with His perfect wisdom. The entire universe is a manifestation of this perfect wisdom.

Thematic Context

The Surah is a celebration of divine wisdom. Luqman’s advice is a human reflection of this divine wisdom. The signs in creation—the heavens, the mountains, the rain, the ships—are all presented as artifacts of this wisdom. The moral commands are not arbitrary rules, but are based on a deep wisdom about what leads to human flourishing. The Surah argues that aligning oneself with this wisdom is the key to a successful life.

Modern & Comparative Lens

The concept of a divine wisdom (Sophia in Greek philosophy, Prajñā in Buddhism) that orders the universe and provides a blueprint for human life is a common theme in many religious and philosophical traditions. The Quranic concept of ḥikmah is particularly practical and ethical. It is not an abstract, metaphysical wisdom, but a practical wisdom that guides human choices in daily life. This is why Luqman the Wise is the central figure of the Surah.

Practical Reflection & Application

Reflecting on God as Al-Ḥakīm is a source of profound peace and trust. It allows us to have faith that there is a perfect wisdom behind everything that happens, even things we do not understand. When we face trials or see events that seem unjust, we can trust that the All-Wise has a purpose that is beyond our limited perception. It is a call to submit not just to His power, but to His wisdom.

10. Ḥamīd (حَمِيد) – The Praiseworthy

Linguistic Root & Etymology

Root: (ح م د) Ḥ-M-D

• Arabic Root: ح-م-د
• Core Meaning: The root ḥā’-mīm-dāl (ح م د) means “to praise” or “to commend.”
• Morphology & Derived Forms: Ḥamīd (حَمِيد) is an intensive adjectival form (faʿīl). It signifies one who is inherently and continuously worthy of all praise, regardless of whether anyone praises Him. It describes an intrinsic state. This is more profound than maḥmūd (one who is praised).
• Occurrences in Surah Luqman and in the whole Quran: The name Al-Ḥamīd appears 2 times in Surah Luqman (31:12, 31:26). The root appears 63 times in the Qur’an.

Linguistic and Contextual Explanation: As a divine name, Al-Ḥamīd (الْحَمِيد) denotes a being whose attributes are so perfect that He is worthy of praise by His very nature. In Surah Luqman, it is powerfully paired with Ghanī (Free of need). This pairing teaches a fundamental lesson about worship: our gratitude and praise do not benefit or add anything to God, as He is completely self-sufficient and eternally praiseworthy. Rather, the act of praising Him benefits us by aligning us with reality and truth. All of creation inherently praises Him; human ingratitude is a dissonant note in the cosmic symphony.

Classical Exegesis (Tafsir)

In the central section on gratitude, verse 12 states that whoever is grateful does so for his own good, “and whoever is ungrateful—then indeed, Allah is Free of need, Praiseworthy.” This pairing is profound. Classical commentators explain that our gratitude does not benefit or add anything to God. He is Free of all needs. And our lack of gratitude does not diminish Him in any way, because He is intrinsically Praiseworthy. All of creation is already praising Him, so the ingratitude of one person is of no consequence to Him, though it is of great consequence to the person himself.

Thematic Context

The name Al-Ḥamīd provides the ultimate theological basis for the virtue of gratitude. It teaches that our praise is not for God’s benefit, but for our own. By praising Him, we align ourselves with the reality of the cosmos and acknowledge the truth. Ingratitude is a form of delusion, a failure to recognize that which is inherently worthy of praise. The Surah is an invitation to enter into this cosmic chorus of praise for the All-Praiseworthy.

Modern & Comparative Lens

The idea of a God who is self-sufficient and does not “need” human worship is a key aspect of divine transcendence in classical theism. It distinguishes the Abrahamic God from the pagan gods of antiquity, who were often depicted as needing human sacrifices and praise for their own sustenance. The name Al-Ḥamīd reinforces this concept, making the act of worship a purely human need and a recognition of objective reality.

Practical Reflection & Application

Reflecting on God as Al-Ḥamīd can purify our intentions in worship. It helps us to move beyond a transactional mindset (“I’ll praise God so He gives me things”) to a more profound state of awe and love. We praise Him because He is worthy of praise. This understanding can transform our acts of worship from a duty into a delight, a joyful recognition of the perfection and beauty of our Lord.

11. Ḥikmah (حِكْمَة) – Wisdom

Linguistic Root & Etymology

Root: (ح ك م) Ḥ-K-M

• Arabic Root: ح-ك-م
• Core Meaning: The root ḥā’-kāf-mīm (ح ك م) signifies “to judge,” “to rule,” or “to prevent wrongdoing.”
• Morphology & Derived Forms: Ḥikmah (حِكْمَة) is the noun derived from this root. It is not just knowledge (‘ilm), but the ability to use knowledge in a discerning and purposeful way, to understand the true nature of things and act rightly upon that understanding.
• Occurrences in Surah Luqman and in the whole Quran: The word ḥikmah appears once in Surah Luqman (31:12). It appears 28 times in the Qur’an.

Linguistic and Contextual Explanation: Quranic Ḥikmah (حِكْمَة) is a practical and divine wisdom. Its root meaning connects it to judgment and preventing wrong, implying that true wisdom is inherently moral and leads to right conduct. It’s the ability to see the deeper reality and make correct judgments. In the Surah, ḥikmah is presented as a direct gift from God to Luqman. The first instruction tied to this gift is gratitude (“Be grateful to Allah”), indicating that the very foundation of wisdom is recognizing the ultimate Source of all good and knowledge.

Classical Exegesis (Tafsir)

Wisdom is the central gift that defines the character of Luqman and gives the Surah its main theme. Verse 12 states, “And We had certainly given Luqman the wisdom [and said], ‘Be grateful to Allah.'” Classical commentators have debated whether Luqman was a prophet or simply a righteous, wise man. The majority opinion is that he was a wise man whose wisdom was so profound and divinely-inspired that it was immortalized in the Quran. His wisdom is immediately linked to gratitude, implying that the foundation of all wisdom is the recognition of the divine source of all blessings.

Thematic Context

The entire Surah is a discourse on the nature of true wisdom. It defines it not as philosophical speculation, but as a practical set of principles for a righteous life. Luqman’s advice to his son is a detailed curriculum for acquiring this wisdom. It includes theology (monotheism), social ethics (honoring parents, being just), personal character (patience, humility), and spiritual practice (prayer). The Surah argues that this is the only wisdom that leads to true success.

Modern & Comparative Lens

The pursuit of wisdom is a universal human quest. The “Wisdom Literature” of the ancient Near East, including the biblical Book of Proverbs, shares a similar style and focus with the advice of Luqman: short, pithy sayings offering practical guidance for a successful and ethical life. The Quranic presentation is unique in that it frames this wisdom as a direct gift from God and grounds it firmly in the principle of monotheism.

Practical Reflection & Application

The Surah invites us to be seekers of true wisdom. It provides a clear roadmap for this quest in the advice of Luqman. It encourages us to pray for wisdom, as it is a gift from God. And it teaches us that the first step in acquiring wisdom is to cultivate a deep and abiding sense of gratitude to the All-Wise, from whom all wisdom flows.

12. Hudā (هُدَى) – Guidance

Linguistic Root & Etymology

Root: (ه د ي) H-D-Y

• Arabic Root: ه-د-ي
• Core Meaning: The root hā’-dāl-yā’ (ه د ي) means “to guide,” “to lead,” or “to show the way.”
• Morphology & Derived Forms: Hudā (هُدَى) is the verbal noun, signifying the divine guidance that illuminates the correct path to righteousness and salvation. The Quran is the ultimate embodiment of hudā.
• Occurrences in Surah Luqman and in the whole Quran: The word hudan appears once in Surah Luqman (31:3). The root appears 316 times in the Qur’an.

Linguistic and Contextual Explanation: The term Hudā (هُدَى) in the Quran refers to a comprehensive guidance from God. It is not merely a set of directions but a light that clarifies truth from falsehood. The Surah opens by describing itself as “guidance and a mercy” (hudan wa raḥmah), immediately establishing its purpose. It then qualifies that this guidance is most effective for the *muḥsinīn* (doers of good), implying a necessary synergy: divine guidance from the Book is best received and actualized by a heart already inclined toward goodness and sincerity.

Classical Exegesis (Tafsir)

The Surah opens by describing the verses of the Quran as “guidance and a mercy for the doers of good” (hudan wa raḥmatan lil-muḥsinīn) (31:3). Classical commentators explain that the Quran is a source of guidance for all of humanity, but it is only truly effective for, and experienced as a mercy by, those who are already inclined towards goodness (the muḥsinīn). A person’s inner state of sincerity is the prerequisite for benefiting from the outer guidance of the Book.

Thematic Context

The theme of divine guidance is the central purpose of the Surah. The Surah is a “manual” of this guidance. It presents the wisdom of Luqman as a model of this guidance. It points to the signs in creation as a means of this guidance. The contrast is drawn with the disbelievers who “dispute about Allah without knowledge or guidance or an enlightening book” (31:20). The Surah argues that the only path to truth is through divine revelation, not through baseless conjecture.

Modern & Comparative Lens

The concept of divine guidance is fundamental to all revelatory religions, which see themselves as offering humanity a “path” or a “way” out of the confusion of the world. The Islamic concept is that Allah has provided multiple layers of guidance: the innate moral compass of the human soul (fiṭrah), the signs in the natural world, and the direct verbal guidance of the scriptures. True wisdom is to align all these sources of guidance.

Practical Reflection & Application

This verse encourages us to approach the Quran as our primary source of guidance. It is not just a book of stories or laws, but a living guide for our daily lives. To benefit from this guidance, we must strive to be among the “doers of good,” as a pure heart is more receptive to the divine light. It is a call to read the Quran with the sincere intention of seeking guidance for our every problem and question.

13. Ibn (ٱبْن) – Son

Linguistic Root & Etymology

Root: (ب ن ي) B-N-Y

• Arabic Root: ب-ن-ي
• Core Meaning: The root bā’-nūn-yā’ (ب ن ي) means “to build.”
• Morphology & Derived Forms: Ibn (ٱبْن) is the general noun for a male child or descendant. A son is linguistically conceived as a “builder” of the family’s lineage, structure, and future.
• Occurrences in Surah Luqman and in the whole Quran: The word appears in the form ibnihi (his son) once (31:13). The affectionate diminutive bunayya appears 3 times. The root itself appears 374 times in the Qur’an.

Linguistic and Contextual Explanation: The choice of the father-son relationship as the narrative framework for the Surah’s core teachings is deliberate. The term Ibn (ٱبْن), rooted in the idea of “building,” underscores the theme of intergenerational transmission of values. Luqman is “building” his son’s character. By keeping the son anonymous, the Quran makes the advice universal. Every reader is invited to become the receptive “son” listening to this timeless, divinely-endorsed wisdom. This framing transforms abstract principles into a personal, relatable legacy being passed down with love.

Classical Exegesis (Tafsir)

The relationship between Luqman and his son is the central narrative framework for the ethical teachings of the Surah. The text repeatedly states, “And [mention] when Luqman said to his son while he was advising him…” (31:13). The entire core of the Surah’s message is delivered through this intimate, father-to-son dialogue. The son’s identity is not specified, which, according to commentators, makes the advice universal and applicable to every “son” (i.e., every young person) who is seeking wisdom.

Thematic Context

The theme of the father-son relationship is used to model the ideal method of transmitting faith and wisdom to the next generation. It is a relationship based on love, sincerity, and gentle counsel. The wisdom is not presented as an abstract list of rules, but as a legacy being passed down with deep personal concern. This makes the message more powerful and relatable. The health of a society is shown to depend on the ability of one generation to effectively guide the next.

Modern & Comparative Lens

The transmission of values from parent to child is a key focus of developmental psychology and sociology. The Luqman narrative provides a timeless and divinely-sanctioned model for this process. It emphasizes key principles that modern parenting experts also advocate: speaking with affection, starting with the most important principles (theology), linking ethics to this foundation, and using relatable, concrete examples.

Practical Reflection & Application

The relationship between Luqman and his son is a practical guide for all parents. It teaches us that our most important duty is the moral and spiritual education of our children. It encourages us to engage in meaningful conversations with them, to share our wisdom with love and gentleness, and to be the primary role models for the values we wish to instill in them. It is a call to be a “Luqman” to our own children.

14. Ishtarā (ٱشْتَرَىٰ) – To Purchase / To Buy

Linguistic Root & Etymology

Root: (ش ر ي) Sh-R-Y

• Arabic Root: ش-ر-ي
• Core Meaning: The root shīn-rā’-yā’ (ش ر ي) is a contranym, meaning it can signify both “to buy” and “to sell.”
• Morphology & Derived Forms: Ishtarā (ٱشْتَرَىٰ) is the eighth form of the verb (ifta’ala). This form specifically means “to buy” or “to choose to acquire something in exchange for something else,” emphasizing a deliberate transaction. The form in the surah is the imperfect yashtarī (he purchases).
• Occurrences in Surah Luqman and in the whole Quran: The root appears once in Surah Luqman as yashtarī (31:6). It appears 25 times in the Qur’an.

Linguistic and Contextual Explanation: The use of the verb Yashtarī (يَشْتَرِي) presents heedlessness as a deliberate and foolish commercial transaction. It implies a conscious choice to spend a valuable currency (one’s wealth, time, and attention) to acquire something worthless and harmful (“idle talk”). This imagery powerfully contrasts with the wisdom of Luqman, which is a gift from God, free of charge. The disbeliever makes a losing bargain, trading eternal guidance for fleeting distraction. The verse frames this misguidance not as passive ignorance, but as an active, self-destructive “purchase.”

Classical Exegesis (Tafsir)

In verse 6, the Surah describes a certain type of person: “And of the people is he who purchases idle talk to mislead [others] from the way of Allah…” (yashṭarī lahwa al-ḥadīth). Classical commentators have identified this as referring to individuals (like a Meccan figure named an-Nadr ibn al-Harith) who would buy books of Persian legends and stories and recite them to the people to distract them from listening to the Quran. They made a conscious choice to spend their resources on frivolous entertainment in order to compete with divine revelation.

Thematic Context

The theme of this foolish “purchase” is a powerful critique of those who actively work to distract people from the truth. It stands in stark contrast to Luqman’s wisdom, which is a gift from God. The disbeliever has to spend his own wealth to acquire distracting falsehoods. This act of “buying” diversion is presented as the height of folly, a transaction where one gives up something of value (wealth, and ultimately one’s soul) in exchange for something worthless and harmful.

Modern & Comparative Lens

This verse is extraordinarily relevant in the modern age of the multi-billion dollar entertainment and media industry. It can be seen as a powerful critique of a culture where people spend vast amounts of time and money to “purchase” diversions that make them heedless of their ultimate purpose. The verse distinguishes between harmless entertainment and “idle talk” that has the specific purpose or effect of misleading people from a path of moral and spiritual seriousness.

Practical Reflection & Application

This verse is a call for critical consumption of media and entertainment. It encourages us to be mindful of the “transactions” we make with our time and money. Are we “purchasing” things that enlighten our minds and elevate our souls, or are we spending our precious resources on “idle talk” that only serves to distract us and lead us astray? It is a call to be wise consumers in the “marketplace” of ideas and culture.

15. Jāhada (جَاهَدَ) – To Strive / To Struggle

Linguistic Root & Etymology

Root: (ج ه د) J-H-D

• Arabic Root: ج-ه-د
• Core Meaning: The root jīm-hā’-dāl (ج ه د) means “to exert effort,” “to toil,” or “to struggle.”
• Morphology & Derived Forms: Jāhada (جَاهَدَ) is the third form of the verb (fā’ala), which implies a struggle against an opposing force or striving with another party. The noun form is jihād. The dual verb form jāhadāka appears in the Surah.
• Occurrences in Surah Luqman and in the whole Quran: The root appears once in Surah Luqman as jāhadāka (they both strive against you) (31:15). It appears 41 times in the Qur’an.

Linguistic and Contextual Explanation: The use of Jāhadāka (جَاهَدَاكَ) to describe parents pressuring their child towards polytheism is very specific. The third verb form implies a persistent, intense, and mutual effort. This isn’t a passing comment; it’s a dedicated campaign, an active struggle they wage against the child’s monotheistic belief. The verse acknowledges the profound difficulty of this intimate struggle. It validates the hardship while providing a clear principle: obedience to God in the matter of shirk is absolute, but even in this context of theological opposition, kindness and good companionship towards the parents must be maintained.

Classical Exegesis (Tafsir)

In the verse on honoring parents (31:15), a crucial qualification is made: “But if they (the parents) strive (jāhadāka) to make you associate with Me that of which you have no knowledge, then do not obey them.” Classical commentators explain that this refers to a situation where polytheistic parents are not just passively disbelieving, but are actively struggling and putting intense pressure on their child to commit shirk. The verse commands the child to resist this specific pressure, while maintaining kindness in all other matters.

Thematic Context

This use of the word jāhada places the family context within the larger theme of testing (fitnah). It acknowledges that one of the most difficult trials a person can face is when the call of faith conflicts with the demands of their own parents. The verse provides a clear principle for navigating this struggle: obedience to God takes precedence over obedience to parents, but this theological firmness must be balanced with social kindness.

Modern & Comparative Lens

The dilemma of a convert whose family “struggles” against their new faith is a timeless and universal challenge. This Quranic verse provides a sophisticated and compassionate framework for navigating this issue. It avoids the extremes of either completely severing family ties or completely compromising one’s faith. This balanced approach—firmness in principle, kindness in practice—is a hallmark of Islamic social ethics.

Practical Reflection & Application

This verse is a source of strength and clarity for anyone facing pressure from loved ones to compromise their religious principles. It validates the difficulty of their struggle but gives them a firm command to hold onto their faith. It also reminds them that this firmness should never be an excuse for harshness or disrespect. It is a call to embody the difficult but noble balance of being a devoted servant of God and a kind companion to one’s parents.

16. Jannah (جَنَّة) – Garden / Paradise

Linguistic Root & Etymology

Root: (ج ن ن) J-N-N

• Arabic Root: ج-ن-ن
• Core Meaning: The root jīm-nūn-nūn (ج ن ن) means “to hide,” “to cover,” or “to conceal.”
• Morphology & Derived Forms: A Jannah (جَنَّة) is a garden, so named because its dense foliage hides the ground. From the same root come words like jinn (unseen beings) and janīn (fetus, concealed in the womb). In the Quran, Jannah is the primary name for Paradise.
• Occurrences in Surah Luqman and in the whole Quran: The word appears as the plural jannāt (gardens) once in Surah Luqman (31:8). The root appears 219 times in the Qur’an.

Linguistic and Contextual Explanation: The term Jannah (جَنَّة) evokes a sense of lush, verdant, and hidden beauty. Its root meaning of “concealment” implies that its true reality is hidden from our worldly perception, beyond our imagination. In Surah Luqman, the promise of “Gardens of Pleasure” (jannāt an-na’īm) serves as the ultimate positive motivation for adopting the path of wisdom. It is presented not as a myth but as “the promise of Allah, [which is] truth,” contrasting sharply with the “humiliating punishment” awaiting the arrogant, thus giving our moral choices in this life their ultimate significance.

Classical Exegesis (Tafsir)

In Surah Luqman, the Gardens of Pleasure (jannāt an-na’īm) are described as the reward for the “doers of good” (muḥsinīn) who establish prayer, give charity, and are certain of the Hereafter (31:8). This is presented as the “promise of Allah” which is “truth.” Classical commentators describe these gardens as places of unimaginable beauty, peace, and delight, the ultimate fulfillment of all righteous human longing.

Thematic Context

The promise of Jannah is the ultimate motivation for following the wisdom of Luqman. It is the reward for passing the tests of this life. The Surah contrasts this beautiful and eternal destiny with the “humiliating punishment” that awaits those who are arrogant and who treat the divine message with ridicule. This eschatological contrast between the two final homes is what gives the moral choices of this world their ultimate weight and significance.

Modern & Comparative Lens

The concept of Paradise as a beautiful garden is a powerful and ancient archetype, with parallels in the biblical Garden of Eden and the Persian concept of pairidaēza (from which we get the word “paradise”). The Quranic descriptions of Jannah are rich and detailed, appealing to the human desire for beauty, peace, and fulfillment. Modern theological discourse often emphasizes that these physical descriptions are allegorical for a state of spiritual bliss that is beyond human imagination.

Practical Reflection & Application

The promise of Jannah is a profound source of hope that can fuel our efforts to live a righteous life. It is the light at the end of the tunnel that makes the struggles of the journey worthwhile. Keeping this ultimate goal in mind can help us to persevere through hardship, to choose the right path when tempted, and to live with a sense of optimism and purpose, knowing that we are working towards an eternal home of peace and joy.

17. Kalimāt (كَلِمَات) – Words

Linguistic Root & Etymology

Root: (ك ل م) K-L-M

• Arabic Root: ك-ل-م
• Core Meaning: The root kāf-lām-mīm (ك ل م) means “to speak” or, in another context, “to wound.”
• Morphology & Derived Forms: Kalimāt (كَلِمَات) is the plural of kalimah (word). In a theological context, the “Words of Allah” (Kalimāt-ullāh) refer not just to scripture, but to His creative commands (“Be!”), His divine decrees, and His infinite knowledge.
• Occurrences in Surah Luqman and in the whole Quran: The word kalimāt appears once in Surah Luqman (31:27). The root appears 75 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of Allah’s Kalimāt (كَلِمَات) in Surah Luqman is used to convey the absolute infinitude of His knowledge and creative power. The metaphor in verse 27—of all trees as pens and all seas (plus seven more) as ink—is designed to shatter our finite human concepts of “a lot.” These “Words” are not just spoken sounds or written script; they represent the limitless repository of divine wisdom, knowledge, and creative potential. The wisdom given to Luqman and the words of the Quran itself are but a drop from this incomprehensible ocean, a reality that fosters ultimate intellectual humility.

Classical Exegesis (Tafsir)

Verse 27 presents one of the most powerful images in the Quran to describe the infinitude of God’s Words: “And if whatever trees upon the earth were pens and the sea [was ink], replenished by seven more seas, the words of Allah would not be exhausted.” Classical commentators explain that this is a metaphor to help the human mind grasp a reality that is beyond its comprehension. The “Words of Allah” signify His perfect and infinite knowledge, wisdom, and creative power. All the books and knowledge in the created universe are but a single drop from this endless ocean.

Thematic Context

This verse is the ultimate statement on the theme of divine wisdom and knowledge, which is central to the Surah. Luqman was given a small portion of wisdom. The Quran is a portion of God’s revealed Word. This verse places all of that in its proper context, showing that what we have access to is infinitesimally small compared to the reality of God’s infinite wisdom. This fosters a profound sense of humility.

Modern & Comparative Lens

The attempt to describe the infinite through finite metaphors is a common feature of mystical and theological language. This Quranic verse is a particularly sublime and powerful example. In an age of information overload, where we have access to vast libraries at our fingertips, this verse is a humbling reminder of the limits of human knowledge. It suggests that even if we were to master every field of science and humanities, we would still have barely touched the shore of the ocean of divine reality.

Practical Reflection & Application

Contemplating this verse is a cure for intellectual arrogance. It encourages us, no matter how much we learn, to maintain a state of humility and to always remain students in the quest for knowledge. It also inspires awe, prompting us to reflect on the majesty of a Lord whose wisdom is so vast that all the oceans of the world could not record it. It is a call to be humbled and amazed by the God we worship.

18. Khardal (خَرْدَل) – Mustard Seed

Linguistic Root & Etymology

Root: (خ ر د ل) Kh-R-D-L

• Arabic Root: خ-ر-د-ل
• Core Meaning: This is the quadriliteral root for the mustard plant.
• Morphology & Derived Forms: Khardal (خَرْدَل) is the noun for the mustard plant and, by extension, its tiny seed. It was proverbially used in Arabic to represent the smallest, most insignificant weight or size imaginable.
• Occurrences in Surah Luqman and in the whole Quran: The word khardal appears once in Surah Luqman (31:16). It appears twice in total in the Qur’an.

Linguistic and Contextual Explanation: The use of Khardal (خَرْدَل) in Luqman’s advice is a masterstroke of rhetoric. It employs a common, everyday object to explain a profound theological concept: God’s absolute omniscience. The choice of a mustard seed as the measure of weight (mithqāl ḥabbatin min khardal) makes the abstract idea of a “tiny deed” concrete and relatable. This isn’t just about smallness, but about the *weight* and significance of that smallness. The lesson is that on the divine scale, nothing is weightless, nothing is missed, providing the ultimate foundation for moral accountability.

Classical Exegesis (Tafsir)

Luqman uses the mustard seed in his famous lesson on God’s omniscience: “O my dear son, indeed if it [a deed] should be the weight of a mustard seed (mithqāla ḥabbatin min khardalin) and should be within a rock… Allah will bring it forth” (31:16). Classical commentators emphasize that the choice of the mustard seed, combined with its being hidden in the most secure of places (inside a solid rock), is meant to create the most extreme image of insignificance and concealment possible, to show that nothing is hidden from God’s knowledge.

Thematic Context

The metaphor of the mustard seed is the theological heart of Luqman’s advice. It establishes the principle of perfect and absolute accountability. This awareness is the foundation upon which the entire structure of Islamic ethics is built. The theme is that since every single action, no matter how small, is known and will be accounted for, a wise person will strive to make all of their actions good ones.

Modern & Comparative Lens

The metaphor of the mustard seed is also used by Jesus in the New Testament, famously to describe the power of faith (“If you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move”). While the application is different, the choice of the mustard seed as a symbol of something infinitesimally small that has great significance is a shared teaching tool in the Abrahamic traditions. It is a powerful and universally relatable image.

Practical Reflection & Application

This verse is one of the most practical and powerful tools for cultivating God-consciousness (taqwā). It encourages us to never belittle any good deed, no matter how small, as God knows it and will reward it. It also encourages us to never take any sin lightly, no matter how minor it seems, as God is aware of it and will hold us to account. It is a call to be meticulous in our moral and spiritual lives.

19. Khawf (خَوْف) – Fear

Linguistic Root & Etymology

Root: (خ و ف) Kh-W-F

• Arabic Root: خ-و-ف
• Core Meaning: The root khā’-wāw-fā’ (خ و ف) means “to fear,” “to be afraid,” or “to anticipate danger.”
• Morphology & Derived Forms: Khawf (خَوْف) is the verbal noun, meaning the emotion of fear. In the Quran, it is used for both natural fear of worldly harm and for a spiritual, reverential fear of God. The command form in the Surah is wa-khshaw.
• Occurrences in Surah Luqman and in the whole Quran: The root appears as the command wa-khshaw (and fear) once in Surah Luqman (31:33). It appears 124 times in the Qur’an.

Linguistic and Contextual Explanation: The Quranic concept of khawf in a spiritual context is not a paralyzing terror but a motivating awareness. Verse 33 commands fear of a specific thing: “a Day when no father will avail his son.” This eschatological fear is a rational response to the reality of ultimate accountability. It is presented as a key component of wisdom because it inspires vigilance and right action. The truly wise person is one whose understanding of the future shapes their responsible actions in the present. This healthy fear is meant to be balanced by hope (rajā’) in God’s mercy.

Classical Exegesis (Tafsir)

In verse 33, Allah commands humanity to “fear your Lord and fear a Day when no father will avail his son.” This is a command to have a specific kind of fear: an eschatological fear, an awareness of the awesome and just reality of the Day of Judgment. This fear is not meant to be a paralyzing terror, but a motivating force that inspires righteous action and vigilance. Luqman’s advice to his son to “fear God” is the foundation of his wisdom.

Thematic Context

The theme of healthy fear is presented as a key component of wisdom. The wise person is the one who fears the consequences of their actions. The foolish person is the one who is heedless and fearless in their transgression. The Surah balances this with the promise of God’s mercy, creating the two “wings” of a healthy faith: hope (rajā’) in His mercy and fear (khawf) of His justice. This balance keeps the believer from both despair and presumption.

Modern & Comparative Lens

The role of fear in religion is a complex topic. While some modern critiques see it as a negative and controlling emotion, most spiritual traditions see a form of “awe” or “reverence” (the fear of the Lord) as the beginning of wisdom (as stated in the Book of Proverbs). The Quranic concept of khawf aligns with this, promoting a reverential awe that is born of a recognition of God’s majesty and justice, rather than a servile terror.

Practical Reflection & Application

This concept encourages us to cultivate a healthy and motivating fear of God’s displeasure. This fear should not make us anxious or despairing, but should make us more mindful and conscientious in our actions. It is the kind of fear that a loving child has of disappointing a respected parent. It is a fear born of love and reverence, and it is a powerful force for keeping us on the straight path.

20. Kitāb (كِتَاب) – Book / Scripture

Linguistic Root & Etymology

Root: (ك ت ب) K-T-B

• Arabic Root: ك-ت-ب
• Core Meaning: The root kāf-tā’-bā’ (ك ت ب) means “to write,” “to prescribe,” or “to ordain.”
• Morphology & Derived Forms: A Kitāb (كِتَاب) is literally “something written”—a book, a scripture, a letter, or a divine decree. Al-Kitāb, with the definite article, often refers to the Quran or the entire corpus of divine revelation.
• Occurrences in Surah Luqman and in the whole Quran: The word kitāb appears twice in Surah Luqman (31:2, 31:20). The root appears 319 times in the Qur’an.

Linguistic and Contextual Explanation: The term Kitāb (كِتَاب) establishes the foundation of the Surah’s message in divine, authoritative revelation. Its root meaning of “to prescribe” implies that its contents are not mere suggestions but an ordained path. The surah opens by calling itself “the Wise Book” (al-kitāb al-ḥakīm), immediately asserting its nature. It is then contrasted with arguing without knowledge, guidance, or an “illuminating book” (kitābin munīr), championing a faith based on clear, revealed textual evidence over one based on blind imitation or baseless conjecture.

Classical Exegesis (Tafsir)

Surah Luqman opens by identifying itself as “the verses of the Wise Book” (al-kitāb al-ḥakīm). This immediately establishes the source and nature of the wisdom that is to follow. The wisdom of Luqman, while given to a pre-Quranic figure, is being presented and validated by the final, Wise Book. Later, verse 20 critiques those who argue without an “enlightening book.”

Thematic Context

The theme of the Revealed Book as the ultimate source of wisdom is central. The Surah contrasts the wisdom that comes from the “enlightening book” (kitābin munīr) with the ignorance of those who argue based on blind imitation of their forefathers. The Surah thus champions a faith that is based on revealed, textual knowledge over one that is based on baseless tradition or conjecture.

Modern & Comparative Lens

The concept of a “People of the Book” (Ahl al-Kitāb) is a foundational principle in Islam for interfaith relations. It creates a special category for faith communities, like Jews and Christians, whose traditions are based on revealed scripture. This shared reverence for a sacred Book provides a powerful basis for mutual respect and dialogue, focusing on the common heritage of divine revelation.

Practical Reflection & Application

The description of the Quran as the “Wise Book” encourages us to approach it with the intention of seeking wisdom. It is not just a book of rules or stories, but a deep well of ḥikmah that can guide us in every aspect of our lives. It is a call to become “people of the Book” in the truest sense: to make the Quran the central, guiding text of our lives.

21. Lahw al-Ḥadīth (لَهْوَ ٱلْحَدِيث) – Idle / Diversionary Talk

Linguistic Root & Etymology

Roots: (ل ه و) L-H-W & (ح د ث) Ḥ-D-Th

• Arabic Roots: ل-ه-و and ح-د-ث
• Core Meaning: Lahw (لَهْو) from the root lām-hā-wāw, means diversion, amusement, or anything that distracts from a serious purpose. Ḥadīth (حَدِيث) from ḥā-dāl-thā’, means speech, talk, or narrative.
• Morphology & Derived Forms: The combination, Lahw al-Ḥadīth (لَهْوَ ٱلْحَدِيث), refers to any form of speech, story, or entertainment that is frivolous, vain, and serves specifically to divert people from the path of God.
• Occurrences in Surah Luqman and in the whole Quran: This specific phrase appears once in the Qur’an, in Surah Luqman (31:6).

Linguistic and Contextual Explanation: This compound phrase, Lahw al-Ḥadīth (لَهْوَ ٱلْحَدِيث), is the direct antithesis to the “Wise Book” mentioned in the opening verses. It is a powerful critique of a specific form of cultural warfare. The word lahw implies something that makes one heedless of what is important. When combined with ḥadīth, it points to communication—stories, poetry, music—used not for harmless entertainment, but with the express purpose of distracting from and competing with divine revelation. The verse condemns the act of actively “purchasing” such distractions to mislead people, portraying it as an act of profound ignorance and arrogance.

Classical Exegesis (Tafsir)

Verse 6 condemns the one “who purchases idle talk to mislead [others] from the way of Allah without knowledge and takes it in ridicule.” As mentioned earlier, classical commentators link this to specific Meccan figures who used entertaining stories, poetry, and singing girls to create a rival attraction to the Quran. The purpose was to make people find the divine message boring in comparison and to mock its seriousness. It was a deliberate strategy of cultural distraction.

Thematic Context

The concept of lahw al-ḥadīth is the antithesis of the “Wise Book.” The Surah presents a stark choice between two types of “talk”: the wise, life-giving verses of the Quran, and the distracting, spiritually deadening “idle talk” of the disbelievers. The theme is a critique of a culture of frivolity and a call to a culture of meaningful and purposeful communication. It is a central part of the conflict between divine guidance and human misguidance.

Modern & Comparative Lens

This verse is often a focal point in modern Islamic debates about the permissibility of music, art, and entertainment. Interpretations range from very strict prohibitions on most forms of music and fiction to more liberal views that only condemn art that is specifically designed to promote immorality and heedlessness. Regardless of the specific legal interpretation, the verse provides a powerful and timeless ethical framework for evaluating the purpose and effect of our cultural consumption.

Practical Reflection & Application

This verse is a powerful call to be mindful of the media we consume. It encourages us to ask: What is the purpose of this song, this movie, this show, or this social media feed? Is it uplifting me, teaching me something useful, or providing harmless relaxation? Or is it “idle talk” that is filling my mind with frivolity, making me cynical, and distracting me from the things that truly matter? It is a call to be a conscious and wise consumer of culture.

22. Laṭīf (لَطِيف) – The Subtle / The Gracious

Linguistic Root & Etymology

Root: (ل ط ف) L-Ṭ-F

• Arabic Root: ل-ط-ف
• Core Meaning: The root lām-ṭā’-fā’ (ل ط ف) signifies subtlety, gentleness, fineness, and grace.
• Morphology & Derived Forms: Laṭīf (لَطِيف) is an intensive adjectival form (faʿīl). As a divine name, Al-Laṭīf holds two complementary meanings: 1) The Subtle: The One whose knowledge penetrates the most hidden, intricate matters and whose actions are imperceptibly gentle. 2) The Gracious: The One who is exquisitely kind to His servants, delivering His bounty in unexpected and delicate ways.
• Occurrences in Surah Luqman and in the whole Quran: The name Al-Laṭīf appears once in Surah Luqman (31:16). It appears 7 times in the Qur’an.

Linguistic and Contextual Explanation: The name Al-Laṭīf (اللَّطِيفُ) is used in the Surah as the perfect explanation for God’s omniscience. After describing a mustard seed hidden in a rock, Luqman declares, “Indeed, Allah is Laṭīf.” How can God perceive something so impossibly hidden? Because His awareness is infinitely subtle, penetrating all barriers without force. This attribute provides immense comfort; it means God is aware of our most hidden pains and our most secret good deeds. His help (lutf) often arrives in subtle ways, requiring a perceptive and grateful heart to notice.

Classical Exegesis (Tafsir)

This name is used by Luqman immediately after his lesson about the mustard seed. After stating that Allah will bring forth a deed even if it is hidden inside a rock, he concludes, “Indeed, Allah is Subtle and Acquainted” (31:16). Classical commentators explain that this is the perfect conclusion. How can God know something so infinitesimally small and perfectly hidden? Because His knowledge is infinitely subtle and penetrates all things. His grasp is gentle but inescapable.

Thematic Context

The name Al-Laṭīf reinforces the theme of God’s perfect and all-encompassing knowledge. It adds a qualitative dimension to it. His knowledge is not just vast; it is infinitely refined and subtle. This attribute also connects to the subtlety of His planning. The way He creates and guides is not always through grand, obvious events, but often through gentle, barely perceptible means. The entire Surah, with its focus on gentle wisdom and subtle signs, is a manifestation of this attribute.

Modern & Comparative Lens

The concept of a “subtle” divinity is a feature of many mystical traditions, which often speak of the divine presence as a gentle whisper or a hidden reality that can only be perceived by a polished heart. This contrasts with more overt, thunderous conceptions of God. The name Al-Laṭīf beautifully balances both the majesty and the gentleness of God, presenting a Being who is both all-powerful and exquisitely gracious.

Practical Reflection & Application

Reflecting on God as Al-Laṭīf can be a source of immense comfort and hope. It means that He is aware of our most hidden pains, our most subtle struggles, and our most secret good deeds. It also means that His help and grace may come to us in gentle and unexpected ways that we might miss if we are not attentive. It is a call to be perceptive of the subtle blessings and guidance that Al-Laṭīf sends our way each day.

23. Luqmān (لُقْمَان) – Luqman

Linguistic Root & Etymology

Root: Uncertain

• Arabic Root: The name’s etymology is uncertain, though some have linked it to the root ل ق م (L-Q-M), which means “to swallow” or “to receive quickly,” perhaps suggesting one who readily receives wisdom.
• Morphology & Derived Forms: Luqmān (لُقْمَان) is a proper name of a renowned wise man known in pre-Islamic Arabian tradition for his sagacity and proverbs.
• Occurrences in Surah Luqman and in the whole Quran: The name Luqmān appears twice in the Quran, both times in this Surah (31:12, 31:13).

Linguistic and Contextual Explanation: Luqmān (لُقْمَان) is the central human figure of the Surah, immortalized by God as a paragon of wisdom. That the majority of classical scholars consider him a sage rather than a prophet is significant; it universalizes his message. It demonstrates that divinely-inspired wisdom (ḥikmah) is a gift not limited to prophets and that a righteous person’s counsel can be so profound as to be enshrined in revelation. He serves as the model of the wise father, the compassionate teacher, and the grateful servant, grounding the Surah’s theological principles in a relatable human example.

Classical Exegesis (Tafsir)

Luqman is the central human figure of the Surah, which is named after him. The Quran immortalizes him by stating, “And We had certainly given Luqman the wisdom…” (31:12). The Surah then presents his advice to his son as a model of divinely-inspired wisdom. As mentioned, the majority of classical commentators hold that he was a wise sage and not a prophet, which makes his inclusion in the Quran even more significant, as it shows that God grants wisdom to whomever He wills, and that wisdom from a righteous person is worthy of being followed.

Thematic Context

Luqman and his advice are the narrative heart of the Surah and the practical embodiment of its central theme of wisdom (ḥikmah). His counsel provides a timeless curriculum for a righteous life, covering the essential domains of theology, family ethics, personal character, and spiritual practice. He is the model of a wise father and a compassionate teacher, and his story serves to ground the Surah’s lofty theological principles in a relatable, human context.

Modern & Comparative Lens

The figure of Luqman the Wise is a powerful example of the Quran’s respect for wisdom regardless of its source. By immortalizing the advice of a non-prophetic sage, the Quran validates the pursuit of wisdom as a noble endeavor. His story provides a basis in the Islamic tradition for valuing the ethical and moral wisdom found in other cultures and traditions, as long as it aligns with the core principles of monotheism.

Practical Reflection & Application

The ultimate application of Surah Luqman is to strive to embody the wisdom of Luqman. His advice is not just a story to be read, but a practical blueprint for character development. It is a call for parents to be like Luqman in their method of teaching, and for all believers to be like his son in their receptiveness to this timeless, divinely-endorsed wisdom.

24. Ma’rūf (مَعْرُوف) – The Known / The Good

Linguistic Root & Etymology

Root: (ع ر ف) ʿ-R-F

• Arabic Root: ع-ر-ف
• Core Meaning: The root ʿayn-rā’-fā’ (ع ر ف) means “to know,” “to recognize,” or “to be acquainted with.”
• Morphology & Derived Forms: Ma’rūf (مَعْرُوف) is the passive participle (mafʿūl). Literally meaning “that which is known,” it refers to any act of goodness, kindness, or righteousness that is universally recognized as such by sound reason and innate human disposition (fiṭrah). It is the opposite of munkar (that which is unknown/rejected as evil).
• Occurrences in Surah Luqman and in the whole Quran: The word ma’rūf appears once in Surah Luqman (31:17). The root appears 79 times in the Qur’an.

Linguistic and Contextual Explanation: The term al-Ma’rūf (الْمَعْرُوفِ) implies a universal, intuitive understanding of goodness. It isn’t a culturally specific or arbitrary set of rules, but that which sound human nature “knows” to be right. The command in Luqman’s advice, “enjoin al-ma’rūf,” is a call to social action. It frames wisdom as being outwardly focused, not just an internal state. A wise person, after establishing their connection with God (prayer), has a responsibility to actively promote the recognized good in their society. The command’s placement right before “be patient” suggests this task will inevitably involve challenges.

Classical Exegesis (Tafsir)

In Luqman’s advice to his son, he gives him a key social responsibility: “and enjoin what is right (al-ma’rūf) and forbid what is wrong (al-munkar)” (31:17). This is a central duty in Islam. Classical commentators explain that this is the responsibility that comes after one has reformed oneself (by establishing prayer). One must then take an active role in promoting goodness and justice in society. It is the practical manifestation of a socially conscious faith.

Thematic Context

The command to enjoin the ma’rūf is a key part of the Surah’s theme of practical, engaged wisdom. Wisdom is not meant to be a private, passive state; it must be an active force for good in the world. This duty is immediately followed by the command to “be patient over what befalls you,” implying that this very act of promoting good will inevitably lead to trials and pushback from society. This links the themes of social responsibility and patient perseverance.

Modern & Comparative Lens

The principle of “enjoining the good and forbidding the evil” is the Quranic basis for civic responsibility and social reform. It provides a religious imperative for activism and for working to create a just and ethical society. The term ma’rūf is particularly interesting as it implies that goodness is something that is knowable by our shared human conscience, providing a basis for cooperation with people of other faiths and philosophies on common ethical projects.

Practical Reflection & Application

This verse is a call to be a positive and active member of our community. It encourages us to move beyond a purely personal piety and to think about how we can contribute to the well-being of the society around us. This can be done in many ways, from sharing a kind word and good advice to working for social justice. It is a call to be part of the solution, not part of the problem.

25. Maṣīr (مَصِير) – The Final End / Destination

Linguistic Root & Etymology

Root: (ص ي ر) Ṣ-Y-R

• Arabic Root: ص-ي-ر
• Core Meaning: The root ṣād-yā’-rā’ (ص ي ر) means “to become,” “to arrive at a final state,” or “to return to.”
• Morphology & Derived Forms: Maṣīr (مَصِير) is a noun of place and time (maf’il), meaning the final end, the ultimate destination, or the place of return.
• Occurrences in Surah Luqman and in the whole Quran: The word appears twice in Surah Luqman as maṣīr (31:14) and maṣīrukum (31:15). The root appears 46 times in the Qur’an.

Linguistic and Contextual Explanation: The word Maṣīr (مَصِير) conveys the inescapable reality of the final return to God. Its root meaning of “to become” or “to arrive” implies a process, a journey that culminates in this final destination. In the Surah, the phrase “To Me is your return (maṣīr)” serves as the ultimate arbiter in all of life’s complex dilemmas, especially the tension between one’s duty to parents and one’s duty to God. This awareness of the final destination is what gives all of Luqman’s moral and ethical advice its weight and urgency; our choices matter because our journey has a final, decisive end.

Classical Exegesis (Tafsir)

This word is used to affirm the ultimate reality of the return to God. After commanding the believer to be kind to their parents but not to obey them in polytheism, verse 15 concludes, “To Me is your return (maṣīrukum), and I will inform you of what you used to do.” This serves as the ultimate arbiter. In the complex negotiation between filial duty and duty to God, the final judgment belongs to God alone. He will judge the actions and intentions of both the parents and the child. This awareness of the final return is what gives the believer the strength to stand firm.

Thematic Context

The theme of the final destination with God is the eschatological foundation of the entire Surah. All of Luqman’s advice is predicated on this reality. The choices we make in this life—whether to be grateful or ungrateful, humble or arrogant—are only truly meaningful because there is a final return where these choices will be judged. The Surah is a guide for ensuring that our final destination is a good one.

Modern & Comparative Lens

The concept of a final return and judgment is a cornerstone of the Abrahamic faiths. This belief in a final maṣīr provides a powerful sense of accountability and purpose. It frames human life as a journey with a meaningful destination, rather than a random and pointless existence. This is a powerful counter-narrative to the nihilistic tendencies in some modern philosophies.

Practical Reflection & Application

Keeping the reality of our final maṣīr in mind is a powerful tool for maintaining perspective in our daily lives. When we face difficult decisions, we can ask ourselves: “How will this choice affect my ultimate return to God?” This question can help us to cut through the confusion of worldly considerations and to focus on what is truly important in the long run. It is the compass that guides us on our journey.

26. Mawj (مَوْج) – A Wave

Linguistic Root & Etymology

Root: (م و ج) M-W-J

• Arabic Root: م-و-ج
• Core Meaning: The root mīm-wāw-jīm (م و ج) signifies surging, heaving, undulating, or overwhelming movement, like that of waves.
• Morphology & Derived Forms: Mawj (مَوْج) is the noun for a wave of the sea.
• Occurrences in Surah Luqman and in the whole Quran: The word mawj appears once in Surah Luqman (31:32). The root appears 8 times in the Qur’an.

Linguistic and Contextual Explanation: The image of the mawj (مَوْج) in Surah Luqman is used to construct a profound parable about the nature of faith. The verse describes a wave so colossal it is “like canopies,” completely overwhelming the sailors and stripping away all illusions of self-sufficiency. In this moment of pure desperation, their innate, primordial faith (fiṭrah) emerges, and they call upon God with pure sincerity. The wave is a catalyst, a crisis that reveals the buried truth within the human soul. The tragedy highlighted by the verse is how quickly this clarity is forgotten once safety is restored, showing the corrupting influence of ease and heedlessness.

Classical Exegesis (Tafsir)

The image of the wave is used in a powerful parable about human sincerity and forgetfulness. Verse 32 describes the state of the polytheists at sea: “And when a wave covers them like canopies, they call upon Allah, sincere to Him in religion.” In this moment of utter desperation, when they are about to be overwhelmed, their false gods are forgotten, and their innate disposition (fiṭrah) calls out to the one true God. However, the verse continues, “But when He delivers them to the land, there are some of them who are moderate [i.e., they forget].”

Thematic Context

This parable of the wave is a profound psychological illustration of the human condition. It supports the Surah’s theme that the knowledge of the one God is innate within the human soul. The trials of life, like a terrifying wave, can strip away the layers of cultural conditioning and intellectual arrogance, revealing this pure, primordial faith. However, the tragedy is that as soon as the danger passes, many people revert to their old ways of heedlessness and polytheism.

Modern & Comparative Lens

The phenomenon of the “foxhole prayer”—where even staunch atheists find themselves praying in a moment of mortal danger—is a well-known psychological reality. The Quranic parable of the wave is a stunningly accurate depiction of this. It serves as a powerful argument for the existence of an innate religious sense in humanity, a concept known as the sensus divinitatis in some Western theological traditions.

Practical Reflection & Application

This verse is a powerful mirror for self-examination. It encourages us to ask: Is my sincerity with God dependent on my circumstances? Do I only turn to Him when I am in trouble, like being battered by a wave? The goal of the spiritual path is to cultivate a state of sincere devotion that is constant and consistent, both in times of hardship and in times of ease. It is a call to be the person who remembers God on the shore just as fervently as they do in the storm.

27. Mithqāl (مِثْقَال) – Weight

Linguistic Root & Etymology

Root: (ث ق ل) Th-Q-L

• Arabic Root: ث-ق-ل
• Core Meaning: The root thā’-qāf-lām (ث ق ل) means “to be heavy” or “to be weighty.”
• Morphology & Derived Forms: A Mithqāl (مِثْقَال) is a noun of instrument (mifʿāl), literally meaning “that by which heaviness is measured.” It refers to a specific measure of weight or, metaphorically, to the value and significance of an action.
• Occurrences in Surah Luqman and in the whole Quran: The word mithqāl appears once in Surah Luqman (31:16). It appears 8 times in the Qur’an.

Linguistic and Contextual Explanation: The term Mithqāl (مِثْقَالَ) elevates Luqman’s lesson beyond just God’s knowledge to His perfect justice. By speaking of the “weight” of a mustard seed, it invokes the imagery of the Divine Scales (Mīzān) on the Day of Judgment. The use of this specific term emphasizes that every deed—no matter how small—has a quantifiable moral weight, a value that will be precisely accounted for. It is not just the action that is seen, but its specific gravity, its intention, and its impact, are all perfectly measured. This concept of absolute precision in divine accounting is the ultimate basis for moral seriousness.

Classical Exegesis (Tafsir)

Luqman uses this word in his lesson about God’s omniscience: “O my dear son, indeed if it [a deed] should be the weight (mithqāla) of a mustard seed… Allah will bring it forth” (31:16). The use of the word mithqāl emphasizes the incredible precision of the divine accounting. Not just the deed itself, but its exact weight—its intention, its impact, its quality—is perfectly known and recorded. No quantum of good or evil will be lost.

Thematic Context

The theme of the precise “weight” of deeds is central to the Quranic concept of the Day of Judgment, when all actions will be placed on the “Scales” (Mīzān). This verse in Surah Luqman provides the foundational understanding for this concept. It establishes the principle of absolute justice and perfect accountability. This awareness is what gives Luqman’s ethical advice its profound seriousness.

Modern & Comparative Lens

The imagery of weighing deeds on a scale is a powerful and ancient archetype for judgment, famously depicted in the ancient Egyptian “weighing of the heart” ceremony. The Quranic concept gives this a level of precision that is almost scientific. The idea that every action has a specific “weight” or consequence resonates with the principle of causality. It provides a framework for a universe governed by a perfect and inescapable moral law.

Practical Reflection & Application

This verse encourages us to be mindful of the “weight” of our own actions. It is a call to fill our scales with deeds of positive weight (good actions) and to avoid deeds of negative weight (sins). It is a powerful motivation to never belittle a small act of kindness, as it may be heavy on God’s scale, and to never treat a “small” sin as insignificant, as its weight may be greater than we imagine.

28. Muḥsinīn (مُحْسِنِين) – Doers of Good

Linguistic Root & Etymology

Root: (ح س ن) Ḥ-S-N

• Arabic Root: ح-س-ن
• Core Meaning: The root ḥā’-sīn-nūn (ح س ن) means “to be good” or “beautiful.”
• Morphology & Derived Forms: Muḥsinīn (مُحْسِنِين) is the plural active participle of the verb aḥsana (Form IV), which means “to do good,” “to perfect,” or “to make something beautiful.” A muḥsin is one who practices iḥsān—the state of spiritual excellence.
• Occurrences in Surah Luqman and in the whole Quran: The word muḥsinīn appears once in Surah Luqman (31:3). The root appears 194 times in the Qur’an.

Linguistic and Contextual Explanation: The term Muḥsinīn (مُحْسِنِين) refers to more than just “good people”; it denotes those who have achieved a state of excellence (iḥsān) in their faith and actions. The verb’s IV form (aḥsana) implies a conscious effort to perfect and beautify one’s deeds. The famous hadith defining iḥsān as “worshipping God as if you see Him” captures this quality of mindfulness and perfectionism. The Surah opens by stating the Quran is guidance specifically for this group, implying that the highest levels of guidance are unlocked by striving for this highest level of faith and action.

Classical Exegesis (Tafsir)

The Surah opens by stating that the Quran is “guidance and a mercy for the doers of good” (lil-muḥsinīn). It then immediately defines who these people are: “Those who establish prayer and give zakah, and they, of the Hereafter, are certain [in faith].” Classical commentators explain that the muḥsinīn are those who have perfected their faith, combining correct belief with excellent and consistent practice. They are the ones who are most receptive to the Quran’s guidance and mercy.

Thematic Context

The state of being a muḥsin is the ultimate goal of the wisdom that Luqman teaches. His advice is a practical guide to achieving this state of excellence. The entire Surah is a call to move beyond a minimal level of faith to this higher station of proactive goodness and beautiful conduct. The promise of Paradise is explicitly for this group, showing that the highest reward is for the highest level of faith.

Modern & Comparative Lens

The concept of iḥsān or “spiritual excellence” is the heart of Islamic spirituality and Sufism. It is the “beauty” dimension of the religion, complementing the “truth” of theology and the “right action” of law. This call to not just do what is right, but to do it with beauty and excellence, is a universal spiritual aspiration, found in the ethical and aesthetic traditions of many cultures.

Practical Reflection & Application

This verse encourages us to aspire to be among the muḥsinīn. It is a call to bring a quality of excellence and beauty to all that we do. In our prayers, in our work, in our relationships, we should strive not just for the minimum requirement, but for the highest possible standard, doing everything as if we are in the presence of God Himself. This is the path to becoming a true “doer of good.”

29. Mukhtāl (مُخْتَال) – Self-Deluded / Arrogant

Linguistic Root & Etymology

Root: (خ ي ل) Kh-Y-L

• Arabic Root: خ-ي-ل
• Core Meaning: The root khā’-yā’-lām (خ ي ل) means “to imagine,” “to fancy,” or “to suppose.” It is the root for imagination (khayāl) and also horses (khayl), which inspire pride.
• Morphology & Derived Forms: Mukhtāl (مُخْتَال) is the active participle of the eighth verb form (ifta’ala), which often carries a reflexive meaning. A mukhtāl is one who is conceited, deluded by their own imagination of their greatness, and who consequently acts with arrogance.
• Occurrences in Surah Luqman and in the whole Quran: The word mukhtāl appears once in Surah Luqman (31:18). It appears 5 times in the Qur’an.

Linguistic and Contextual Explanation: The term Mukhtāl (مُخْتَالٍ) provides a psychological diagnosis of the arrogant person. Their pride is rooted in imagination and self-delusion (khayāl). They are arrogant because they have a fanciful, inflated opinion of themselves. Luqman’s advice connects this internal state of self-delusion directly to its external symptoms: turning one’s cheek contemptuously and walking insolently. The Quran teaches that God dislikes this character because it is based on a falsehood—an imagined self-importance that ignores the reality of one’s dependence on the Creator.

Classical Exegesis (Tafsir)

Luqman uses this word in his advice on humility. After telling his son not to turn his cheek in contempt towards people or to walk with insolence, he gives the reason: “Indeed, Allah does not like everyone who is self-deluded and boastful (kulla mukhtālin fakhūr)” (31:18). Classical commentators explain that the mukhtāl is one who expresses their inner arrogance through their body language—their walk, their posture, and the way they interact with people.

Thematic Context

The prohibition of being a mukhtāl is a central part of the Surah’s theme of humility versus arrogance. It provides a concrete, physical description of what arrogance looks like. The Surah teaches that faith is not just an inner state, but must be reflected in a humble and gentle demeanor. The character of the arrogant strutter is the polar opposite of the wise and humble believer that Luqman is nurturing in his son.

Modern & Comparative Lens

The critique of arrogant body language is a universal social wisdom. Every culture has a sense of what constitutes an arrogant and a humble posture. The Quranic advice is a sophisticated piece of psycho-spiritual guidance, recognizing the deep link between our inner state of pride and our outward physical expression. It suggests that by working on our outer demeanor, we can also influence our inner character.

Practical Reflection & Application

This verse is a direct and practical call to be mindful of our body language. It encourages us to carry ourselves with a quiet dignity and humility, not with an air of self-importance. It is a reminder that our walk can be an act of worship or an act of arrogance. By consciously choosing a more moderate and humble gait, we can take a practical step towards embodying the wisdom of Luqman and pleasing our Lord.

30. Munīr (مُنِير) – Illuminating / Enlightening

Linguistic Root & Etymology

Root: (ن و ر) N-W-R

• Arabic Root: ن-و-ر
• Core Meaning: The root nūn-wāw-rā’ (ن و ر) means “light” (nūr).
• Morphology & Derived Forms: Munīr (مُنِير) is the active participle of the verb anāra (Form IV), which means “to give light” or “to illuminate.” Something that is munīr is that which actively gives off light, dispels darkness, and enlightens.
• Occurrences in Surah Luqman and in the whole Quran: The word munīr appears once in Surah Luqman (31:20). It appears 17 times in the Qur’an.

Linguistic and Contextual Explanation: By describing true revelation as a “Book” that is Munīr (مُنِيرٍ), the Quran uses the powerful metaphor of light versus darkness. The arguments of the disbelievers are rooted in darkness: “without knowledge, or guidance, or an illuminating Book.” Revealed scripture, in contrast, is an active source of light. It doesn’t just contain information; it illuminates the path, makes truths clear, and dispels the darkness of ignorance, superstition, and baseless conjecture. The word munīr presents faith as a journey from darkness into light, guided by the lamp of revelation.

Classical Exegesis (Tafsir)

In verse 20, the Surah describes those who argue about God without any basis. They have no knowledge, no guidance, and no “illuminating book” (kitābin munīr). Classical commentators explain that a “Book” from God is a source of light. It illuminates the path, dispels the darkness of ignorance and superstition, and provides clear and certain knowledge. The disbelievers are those who choose to argue from a position of darkness, having rejected the source of light.

Thematic Context

The theme of light versus darkness is a fundamental Quranic dichotomy. The “illuminating Book” is the ultimate source of light and wisdom in the world. The Surah contrasts this with the “diversionary talk” which only leads to darkness and misguidance. The entire Surah is an invitation to come out of the darkness of blind imitation and baseless conjecture and to enter into the light of the Wise and Illuminating Book.

Modern & Comparative Lens

The metaphor of truth and wisdom as “light” is a universal archetype, found in countless philosophical and religious traditions (e.g., the Age of Enlightenment, the Buddhist concept of enlightenment). The Quran uses this powerful metaphor to describe the function of revelation. It is not a set of arbitrary rules, but a source of illumination that allows us to see reality as it truly is and to navigate our lives with clarity and purpose.

Practical Reflection & Application

This verse encourages us to cherish the Quran as our “illuminating Book.” It is our source of light in the confusing darkness of the world. It is a call to engage with the Quran in a way that allows its light to enter our hearts and illuminate our minds. By studying its verses and reflecting on its wisdom, we can find the clarity and guidance needed to walk the straight path.

31. Qaṣd (قَصْد) – The Middle / Moderate Path

Linguistic Root & Etymology

Root: (ق ص د) Q-Ṣ-D

• Arabic Root: ق-ص-د
• Core Meaning: The root qāf-ṣād-dāl (ق ص د) means “to aim for a course,” “to intend,” and specifically “to be moderate or balanced.”
• Morphology & Derived Forms: The command form iqṣid (اقْصِدْ) from this root means to adopt a just, moderate, and balanced path, avoiding the extremes of excess and deficiency. The noun qaṣd means intention or a middle course.
• Occurrences in Surah Luqman and in the whole Quran: The root appears as the command wa-qṣid (And be moderate) once in Surah Luqman (31:19). It appears 12 times in the Qur’an.

Linguistic and Contextual Explanation: The command “Wa-qṣid fī mashyika” (وَاقْصِدْ فِي مَشْيِكَ)—”And be moderate in your pace”—is a profound piece of advice that is both literal and metaphorical. Literally, it teaches humble body language, avoiding both a sluggish shuffle and an arrogant strut. Metaphorically, it is a call to adopt the “middle path” (a key meaning of qaṣd) in all of life’s affairs. This moderation is a hallmark of Islamic ethics and is presented as the natural expression of true wisdom and humility. Extremism, in contrast, is the sign of an imbalanced and arrogant character.

Classical Exegesis (Tafsir)

In his advice on humility, Luqman tells his son, “And be moderate in your pace” (w-aqṣid fī mashyika) (31:19). Classical commentators explain this as a command with both a literal and a metaphorical meaning. Literally, it means to walk in a dignified and humble manner, avoiding both the lazy shuffle of the idle and the arrogant strut of the proud. Metaphorically, it is a call to adopt a moderate and balanced approach in all of life’s affairs, to follow the “middle path.”

Thematic Context

The command to follow the moderate path is a cornerstone of Luqman’s practical wisdom. It is a key aspect of the theme of humility. Arrogance and other vices are often manifestations of extremism. The wise and humble person is one who is balanced and avoids extremes in their character and their conduct. This principle of moderation is a hallmark of the Islamic worldview.

Modern & Comparative Lens

The concept of the “golden mean” is a central principle in many philosophical traditions, most famously in Aristotelian ethics, which defines virtue as the mean between two extremes (e.g., courage is the mean between cowardice and recklessness). The Buddhist “Middle Way” is another powerful parallel. Luqman’s advice is a beautiful articulation of this universal wisdom, grounding it in the context of a believer’s humble walk upon God’s earth.

Practical Reflection & Application

This verse is a simple but profound piece of advice for all aspects of our lives. It encourages us to seek balance and moderation in our spending, our eating, our work-life balance, our religious practices, and even our emotions. It is a call to avoid extremism in all its forms and to walk the steady, balanced, and intentional path of the wise.

32. Raḥmah (رَحْمَة) – Mercy

Linguistic Root & Etymology

Root: (ر ح م) R-Ḥ-M

• Arabic Root: ر-ح-م
• Core Meaning: The root rā’-ḥā’-mīm (ر ح م) signifies mercy, compassion, love, tenderness, and kinship.
• Morphology & Derived Forms: Raḥmah (رَحْمَة) is the verbal noun meaning mercy. Crucially, the word for womb, raḥim, comes from this same root, suggesting a nurturing, protective, all-encompassing mercy, like that a mother has for the child in her womb.
• Occurrences in Surah Luqman and in the whole Quran: The word raḥmah appears once in Surah Luqman (31:3). The root appears 339 times in the Qur’an.

Linguistic and Contextual Explanation: Quranic Raḥmah (رَحْمَةً) is one of the most central attributes of God. Its linguistic link to the womb (raḥim) is profound, indicating a mercy that is not just forgiving but also actively nurturing, protective, and life-giving. The Surah opens by describing the Quran not only as “guidance” but also as a “mercy.” This frames revelation as a compassionate gift from God, intended for our well-being. The signs in creation—the rain that revives the earth, the ships that sail safely—are also presented as manifestations of this active, sustaining mercy, which should naturally lead a wise person to gratitude.

Classical Exegesis (Tafsir)

The Surah opens by describing the Quran as “guidance and a mercy for the doers of good” (hudan wa raḥmatan lil-muḥsinīn). It is also manifest in His creation. The rain that revives the dead earth is a sign of His mercy. The ships sailing safely on the sea are by His mercy. Classical commentators explain that the entire universe and the guidance within it are manifestations of God’s all-encompassing mercy.

Thematic Context

The theme of divine mercy is the loving context in which the wisdom of the Surah is presented. The guidance is not given out of a cold, detached sense of duty, but as an act of profound compassion for humanity. The Surah argues that recognizing this mercy all around us should be the primary motivation for gratitude, which is the foundation of wisdom.

Modern & Comparative Lens

The concept of a merciful and loving God is a cornerstone of the Abrahamic faiths. The emphasis on God’s raḥmah in Islam is particularly strong, with every chapter of the Quran (except one) beginning with the invocation of God as “The Entirely Merciful, The Especially Merciful” (Ar-Raḥmān Ar-Raḥīm). Modern theology across traditions often emphasizes God’s love and mercy as His primary attributes, providing a source of hope and a model for human compassion.

Practical Reflection & Application

Reflecting on God’s raḥmah is a core spiritual practice that cultivates love and hope in the heart. It encourages us to see the signs of His mercy all around us, from a cool breeze on a hot day to the guidance we find in a verse of the Quran. It also inspires us to be agents of mercy in the world, to treat others with the compassion and kindness that we hope to receive from our Lord.

33. Rawāsiya (رَوَاسِيَ) – Firmly-Set Mountains

Linguistic Root & Etymology

Root: (ر س و) R-S-W

• Arabic Root: ر-س-و
• Core Meaning: The root rā’-sīn-wāw (ر س و) means “to be firm,” “to be stable,” or “to be at anchor.”
• Morphology & Derived Forms: Rawāsiya (رَوَاسِيَ) is the plural of rāsiya, the active participle. The term means “those that are firmly-set” and is used in the Quran as a descriptive name for mountains, likening them to anchors that stabilize a ship.
• Occurrences in Surah Luqman and in the whole Quran: The word rawāsiya appears once in Surah Luqman (31:10). It appears 9 times in the Qur’an.

Linguistic and Contextual Explanation: The Quranic term for mountains, Rawāsiya (رَوَاسِيَ), is a functional description, not just a name. By using a word meaning “the firmly-set anchors,” the text emphasizes their geological purpose: to stabilize the earth’s crust. Verse 10 states God “cast into the earth firmly-set mountains, lest it shift with you.” This is presented as a profound act of divine engineering and mercy, making the planet a stable and habitable abode. The physical stability provided by the mountains is a cosmic sign pointing to the spiritual stability found in trusting the all-wise Creator.

Classical Exegesis (Tafsir)

In the list of God’s creative signs, verse 10 states that Allah “cast into the earth firmly-set mountains, lest it shift with you.” Classical commentators explain this based on the understanding of the time, that mountains act like pegs or anchors that hold the earth’s crust stable and prevent it from shaking violently. This act of making the earth a stable and habitable place is presented as a profound sign of God’s power and His solicitous care for His creation.

Thematic Context

The theme of the mountains as stabilizers is a key part of the Surah’s argument from creation. Like the stable earth itself, the mountains are a sign of the firmness and reliability of the divinely-created order. This physical stability is meant to point to the spiritual stability that can be found in relying on the Creator. The mountains are a silent testament to the power and wisdom of the One who placed them there.

Modern & Comparative Lens

Modern geology describes the role of mountains in tectonic stability through the concept of isostasy, where the mass of the mountain above the surface is balanced by a “root” that extends deep into the mantle, acting as a stabilizing peg. This scientific understanding of mountains as stabilizers of the earth’s crust is seen by many modern Muslim commentators as a remarkable scientific insight contained within the Quranic text, confirming its divine origin.

Practical Reflection & Application

Contemplating the mountains can be a powerful spiritual practice. Their majestic presence, their deep-rooted firmness, and their ancient silence can be a source of profound awe. The verse encourages us, when we see a mountain, to reflect on its function as a divinely-placed anchor for our world. This can inspire a sense of stability and security in our own hearts, reminding us of the firm and unshakeable power of our Creator.

34. Ṣa”ara (صَعَّرَ) – To Turn the Cheek in Contempt

Linguistic Root & Etymology

Root: (ص ع ر) Ṣ-ʿ-R

• Arabic Root: ص-ع-ر
• Core Meaning: The root ṣād-ʿayn-rā’ (ص ع ر) refers to a disease that would afflict a camel’s neck, causing it to twist unnaturally to one side.
• Morphology & Derived Forms: From this root comes the verb ṣa”ara (Form II), which metaphorically means to turn one’s cheek away from people in an arrogant and contemptuous manner, mimicking the diseased camel’s twisted neck. The prohibitive form in the surah is lā tuṣa”ir (do not turn).
• Occurrences in Surah Luqman and in the whole Quran: This specific verb form appears only once in the Qur’an, in Surah Luqman (31:18).

Linguistic and Contextual Explanation: The use of the verb Tuṣa”ir (تُصَعِّرْ) is a powerful and vivid piece of imagery. By linking the arrogant act of turning one’s cheek to a disease that distorts a camel’s neck, the Quran portrays this behavior as unnatural, ugly, and symptomatic of a spiritual sickness (pride). It is a direct and visceral prohibition of looking down on others. This specific advice on body language is a cornerstone of Luqman’s wisdom, teaching that internal humility must manifest in external, respectful social conduct.

Classical Exegesis (Tafsir)

This is the first piece of ethical advice Luqman gives regarding social interaction: “And do not turn your cheek [in contempt] toward people” (wa lā tuṣa”ir khaddaka lin-nās) (31:18). Classical commentators explain this as a direct prohibition of looking down on others and treating them with disdain. It is a command to be humble, approachable, and to treat all people with respect, regardless of their social status.

Thematic Context

This command is the practical starting point for the theme of humility, which is a cornerstone of Luqman’s wisdom. It is immediately followed by the prohibition of walking arrogantly. The Surah teaches that true wisdom must manifest in humble and respectful social conduct. Arrogance, expressed through contemptuous body language, is presented as the mark of a fool, not a wise man. It is the opposite of the character of a true believer.

Modern & Comparative Lens

The social wisdom of this advice is timeless and universal. Every culture recognizes the insult implied by being “snubbed” or looked down upon. The Quran’s focus on this specific piece of body language is a testament to its deep understanding of human psychology and social dynamics. It recognizes that contempt is a poison that corrodes human relationships and is a clear external sign of a diseased inner state of pride.

Practical Reflection & Application

This verse is a direct and practical call to be mindful of how we interact with others. It encourages us to treat everyone we meet—from the CEO to the janitor—with the same fundamental level of respect and dignity. It is a reminder to look people in the eye, to listen attentively, and to never give anyone the impression that we feel we are better than them. This humble conduct is a key to winning hearts and is a direct reflection of our inner faith.

35. Ṣalāh (صَلَاة) – Prayer

Linguistic Root & Etymology

Root: (ص ل و) Ṣ-L-W

• Arabic Root: ص-ل-و
• Core Meaning: The primary meaning of the root ṣād-lām-wāw (ص ل و) is “connection.” Other meanings include supplication and following closely.
• Morphology & Derived Forms: Ṣalāh (صَلَاة) is the noun for the ritual prayer. It is so named because it is the primary means by which a believer connects with God. It is the second and most frequently practiced pillar of Islam.
• Occurrences in Surah Luqman and in the whole Quran: The word ṣalāh appears twice in Surah Luqman (31:4, 31:17). The root appears 99 times in the Qur’an.

Linguistic and Contextual Explanation: The term Ṣalāh (صَلَاة) signifies a direct and profound “connection” with the Creator. In Surah Luqman, its establishment is presented as a defining characteristic of the muḥsinīn (doers of good) and as a central command in Luqman’s advice. Crucially, Luqman commands his son to establish prayer *before* commanding him to enjoin good in society. This sequence implies that a consistent, private connection with God is the necessary fuel and spiritual foundation for any meaningful public service or social reform. Without ṣalāh, a life of wisdom and activism is unsustainable.

Classical Exegesis (Tafsir)

Establishing prayer is a central command in the Surah. The muḥsinīn (doers of good) are defined as those who “establish prayer.” Luqman’s advice to his son places this command at the heart of a righteous life: “O my dear son, establish prayer” (aqim aṣ-ṣalāh) (31:17). This command is placed right before the command for social action (enjoining good), implying, according to commentators, that one’s public life of reform must be fueled and guided by a private, consistent connection with God through prayer.

Thematic Context

The theme of prayer is presented as the central pillar that holds up the entire structure of a wise and righteous life. It is the practical expression of faith and gratitude. It is the source of the strength needed to be patient in trials. And, as mentioned in another verse, it is a protection against immorality. The Surah teaches that a life of wisdom without a consistent practice of prayer is incomplete and unsustainable.

Modern & Comparative Lens

The practice of regular, ritualized prayer is a feature of nearly all religions and is a universal human impulse. The Islamic ṣalāh is unique in its frequency and specific format. Modern studies in psychology and neuroscience have explored the benefits of ritual and meditative practices, like prayer, for mental and emotional well-being, noting their ability to reduce stress and foster a sense of purpose and connection.

Practical Reflection & Application

Luqman’s command to his son is a command to us all. It encourages us to make the five daily prayers the central, non-negotiable anchor of our day. It is a reminder that our efforts in our work, our families, and our communities must be built on the foundation of a strong and consistent relationship with our Creator, a relationship that is primarily nurtured through the act of prayer.

36. Samāwāt (سَمَاوَات) – The Heavens

Linguistic Root & Etymology

Root: (س م و) S-M-W

• Arabic Root: س-م-و
• Core Meaning: The root sīn-mīm-wāw (س م و) means “to be high,” “to rise,” or “to be elevated.”
• Morphology & Derived Forms: Samāwāt (سَمَاوَات) is the plural of samā’, which literally means “that which is above.” It refers to the sky or the heavens, and the plural form is often used to signify multiple levels or dimensions of the cosmos.
• Occurrences in Surah Luqman and in the whole Quran: The word appears 4 times in Surah Luqman (31:10, 31:20, 31:25, 31:26). The root appears 385 times in the Qur’an.

Linguistic and Contextual Explanation: The creation of the Samāwāt (السَّمَاوَات) is presented in the Surah as the primary and most self-evident sign of God’s magnificent creative power. Verse 10 states He created them “without pillars that you can see,” a statement that simultaneously evokes their vastness and the invisible, awesome power (like gravity) that holds them together. This cosmic sign is a call to look up and reflect. The majesty and order of the heavens are meant to inspire awe, humble the human observer, and serve as irrefutable proof of a single, all-powerful Creator.

Classical Exegesis (Tafsir)

The creation of the heavens is presented as the first and most magnificent sign of God’s creative power. Verse 10 states, “He created the heavens without pillars that you see.” Classical commentators have interpreted this in two main ways: either the heavens have no pillars at all, or they have pillars that are unseen by us. In either case, the miracle is the same: a vast and mighty structure held aloft by the invisible power of God alone. This is contrasted with the idols, who have no power to create anything.

Thematic Context

The theme of the heavens is a central part of the Surah’s argument from cosmology. It is a call to look up and reflect on the majesty, order, and vastness of the cosmos as undeniable proof of a single, all-powerful Creator. This sign is meant to inspire awe and to humble the human being, making them recognize their own smallness in comparison to the Creator of the heavens.

Modern & Comparative Lens

The modern scientific understanding of the cosmos—with its billions of galaxies, its mind-boggling distances, and the fundamental forces like gravity holding it all together—gives the Quranic verse “without pillars that you see” a stunning new layer of meaning. Gravity is the perfect example of an invisible “pillar” that holds the entire cosmic structure together. The verse encourages a scientific exploration of the universe that leads to a deeper sense of spiritual awe and appreciation for the Creator.

Practical Reflection & Application

This verse is a direct invitation to the practice of contemplation (tafakkur). It encourages us to take the time to simply look at the sky, both during the day and at night. By reflecting on the vastness and beauty of the heavens, we can experience a moment of awe that can pull us out of our petty, worldly concerns and reconnect us with the majesty of our Lord. It is a simple but profound spiritual practice.

37. Samī’ (سَمِيع) – The All-Hearing

Linguistic Root & Etymology

Root: (س م ع) S-M-ʿ

• Arabic Root: س-م-ع
• Core Meaning: The root sīn-mīm-ʿayn (س م ع) means “to hear.”
• Morphology & Derived Forms: Samī’ (سَمِيع) is an intensive adjectival form (faʿīl). As a divine name, As-Samī’ means The All-Hearing. The form signifies a hearing that is perfect, continuous, and all-encompassing. He hears every sound, every word, and every unspoken thought.
• Occurrences in Surah Luqman and in the whole Quran: The name As-Samī’ appears once in Surah Luqman (31:28). It appears 45 times in the Qur’an.

Linguistic and Contextual Explanation: The attribute As-Samī’ (السَّمِيعُ) brings an intimate, personal dimension to the otherwise cosmically powerful God described in the Surah. After a verse (31:28) speaks of His immense power to create and resurrect all of humanity with the ease of creating a single soul, the verse concludes that He is All-Hearing, All-Seeing. This pairing is a powerful reminder that His macro-level omnipotence does not negate His micro-level attentiveness. He is the Lord of the galaxies, yet He hears the faintest whisper of every individual, assuring the believer that no prayer is unheard.

Classical Exegesis (Tafsir)

This attribute is paired with Al-‘Alīm (The All-Knowing) or Al-Baṣīr (The All-Seeing). At the end of verse 28, it states that creating and resurrecting all of humanity is as easy for Him as creating a single soul, then concludes, “Indeed, Allah is All-Hearing and All-Seeing.” Classical commentators explain that this is to affirm that despite the vastness of creation, He hears the prayer and the cry of every single individual soul. His macro-level power does not negate His micro-level attentiveness.

Thematic Context

The name As-Samī’ provides a personal and intimate dimension to the all-powerful Creator described in the Surah. While He is the mighty Lord who created the heavens, He is also the gentle listener who hears the softest prayer. This attribute gives hope and encourages supplication. It is the foundation for the practice of prayer (ṣalāh), which is a conversation with the One who is All-Hearing.

Modern & Comparative Lens

The concept of a personal God who hears the prayers of individuals is a central feature of the Abrahamic faiths, distinguishing them from deistic philosophies that posit a creator who is distant and non-interventionist. The name As-Samī’ is a powerful affirmation of this personal and responsive nature of God. It is the theological basis for the practice of supplication (du’ā).

Practical Reflection & Application

Reflecting on God as As-Samī’ can have a profound impact on our prayers. It encourages us to speak to God with sincerity and conviction, knowing that our every word is heard and understood. It can also make us more mindful of our everyday speech, as we know that the All-Hearing is also aware of our gossip, our harsh words, and our empty talk. It is a call to make our speech pleasing to the One who is always listening.

38. Shajara (شَجَرَة) – A Tree

Linguistic Root & Etymology

Root: (ش ج ر) Sh-J-R

• Arabic Root: ش-ج-ر
• Core Meaning: The root shīn-jīm-rā’ (ش ج ر) means “to grow,” “to branch out,” or “to intertwine.”
• Morphology & Derived Forms: Shajara (شَجَرَة) is the noun for a tree, literally something that grows and branches out from a single origin.
• Occurrences in Surah Luqman and in the whole Quran: The word appears as shajaratin (a tree) once in Surah Luqman (31:27). The root appears 27 times in the Qur’an.

Linguistic and Contextual Explanation: The image of the Shajara (شَجَرَةٍ) is used in Surah Luqman’s breathtaking metaphor for divine knowledge. The verse asks us to imagine every single tree on earth being turned into a pen. The tree, itself a sign of God’s creative power and life-giving sustenance, is transformed here into a tool to measure His communicative power (His “Words”). This masterfully connects the signs in the natural world (the tree) to the signs in revelation (the Word), showing them to be from the same limitless source and reinforcing the theme of intellectual humility before the divine.

Classical Exegesis (Tafsir)

The tree is used in the powerful metaphor for the infinitude of God’s words in verse 27: “And if whatever trees (shajaratin) upon the earth were pens…” This stunning image asks the reader to imagine every single tree in the world being turned into a pen to write with. Even with this unimaginably vast number of pens, the verse declares, the words of God would not be exhausted. This, as commentators explain, is a metaphor designed to shatter the limits of human imagination and to convey a sense of the absolute transcendence of divine knowledge.

Thematic Context

The theme of the tree as a pen connects the world of nature to the world of revelation. It takes a familiar sign of God’s creative power—a tree—and uses it to illustrate the vastness of His communicative power (His “Words”). This reinforces the Surah’s central argument that the signs in the created world and the signs in the revealed Book are two complementary paths to knowing God.

Modern & Comparative Lens

The tree is a universal symbol of life, growth, knowledge (the “tree of knowledge”), and connection between the heavens and the earth. The Quranic metaphor uses this rich symbolism to create a unique and powerful image. In an age of digital information, the metaphor could be updated: “If every computer on earth were to record His words, their combined storage would be exhausted before the words of God.” The principle remains the same: finite tools cannot capture the infinite.

Practical Reflection & Application

This verse encourages us to look at a simple tree with a new sense of wonder. It can become a trigger for a profound reflection. Just as this one tree is a marvel of creation, all the trees in the world are but a small tool in comparison to the vastness of the Creator’s wisdom. This can be a humbling and awe-inspiring thought, a practical way to connect with the deep theological truths of the Surah during a simple walk in the park.

39. Shirk (شِرْك) – Polytheism / Associating Partners

Linguistic Root & Etymology

Root: (ش ر ك) Sh-R-K

• Arabic Root: ش-ر-ك
• Core Meaning: The root shīn-rā’-kāf (ش ر ك) means “to be a partner” or “to share.”
• Morphology & Derived Forms: Shirk (شِرْك) is the verbal noun, meaning the act of associating or “making a partner” to God. It refers to polytheism or idolatry in all its forms. It is to ascribe any of God’s exclusive rights or attributes to a created being. The prohibitive verbs lā tush’rik (do not associate) and an tush’rika appear in the surah.
• Occurrences in Surah Luqman and in the whole Quran: The root appears 3 times in Surah Luqman (31:13 [twice], 31:15). It appears 168 times in the Qur’an.

Linguistic and Contextual Explanation: The prohibition of Shirk (شِرْك) is the very first and most fundamental piece of advice Luqman gives to his son, defining it as “the greatest injustice” (ẓulmun ‘aẓīm). The root meaning “to share” highlights the core error: attempting to give a share of that which belongs exclusively to the Creator to a piece of creation. This is the ultimate injustice because it violates the primary right of God to be recognized as the sole object of worship and misplaces a human’s ultimate loyalty and devotion. All other wisdom in the Surah is built upon this non-negotiable monotheistic foundation.

Classical Exegesis (Tafsir)

Shirk is the very first thing that Luqman warns his son against. His foundational advice is, “O my dear son, do not associate anything with Allah. Indeed, association [with Him] is a great injustice” (31:13). Classical commentators explain that this is the starting point of all wisdom because shirk is the root of all other forms of corruption. If one’s relationship with the ultimate reality is flawed, then everything else in one’s worldview and ethical system will be flawed as well. It is the fundamental error that poisons everything else.

Thematic Context

The prohibition of shirk is the central theological theme of the Surah. All of Luqman’s wisdom is built upon this monotheistic foundation. The arguments from creation are all designed to prove the irrationality of shirk. The Surah critiques those who blindly follow their forefathers in the practice of shirk, calling them to a faith based on knowledge and proof instead. The entire Surah is a comprehensive case for tawḥīd (monotheism) against shirk.

Modern & Comparative Lens

While often translated as “polytheism,” modern Islamic thought has broadened the understanding of shirk to include more subtle forms. “Hidden shirk” (shirk khafī) can include prioritizing anything over God—love of wealth, desire for fame, obedience to a political ideology, or even the worship of the self (ego). This makes the struggle against shirk a lifelong, internal process of purifying one’s intentions and loyalties.

Practical Reflection & Application

Luqman’s advice makes it clear that our first priority must be to ensure our core belief is sound. It is a call to a radical God-centeredness. It encourages us to constantly examine our own hearts and minds for any “hidden partners” we may have set up beside God. Are there things we love more than Him? Things we fear more than Him? Things we obey over Him? Purifying our hearts from all forms of shirk is the foundation of a wise and righteous life.

40. Shukr (شُكْر) – Gratitude / Thankfulness

Linguistic Root & Etymology

Root: (ش ك ر) Sh-K-R

• Arabic Root: ش-ك-ر
• Core Meaning: The root shīn-kāf-rā’ (ش ك ر) means “to be thankful,” “to be grateful,” or “to appreciate and praise.”
• Morphology & Derived Forms: Shukr (شُكْر) is the verbal noun. In Islam, it is a comprehensive act involving: 1) Acknowledging the blessing in the heart. 2) Expressing thanks with the tongue (e.g., saying Alhamdulillah). 3) Using the blessing in a way that is pleasing to the Giver.
• Occurrences in Surah Luqman and in the whole Quran: The root appears 4 times in Surah Luqman (31:12 [three times], 31:14). It appears 75 times in the Qur’an.

Linguistic and Contextual Explanation: Gratitude, or Shukr (شُكْر), is presented as the cornerstone of wisdom in the Surah. The very first command attached to the gift of wisdom given to Luqman is “Be grateful to Allah” (an-ishkur lillāh). This establishes a fundamental equation: true wisdom begins with the recognition of the divine source of all blessings. The verse then clarifies that gratitude primarily benefits the grateful person’s own soul, not God, who is “Free of need.” Shukr is thus the rational and soul-enriching response to the reality of a universe overflowing with divine bounty.

Classical Exegesis (Tafsir)

Gratitude is the first principle of wisdom in the Surah. Immediately after stating that Luqman was given wisdom, the first command to him was, “Be grateful to Allah” (an-ishkur lillāh) (31:12). The verse continues, “And whoever is grateful, he is only grateful for [the benefit of] his own soul.” Classical commentators explain that this establishes gratitude as the foundation and the fruit of all wisdom. A wise person is one who recognizes the source of all good and is therefore in a constant state of gratitude.

Thematic Context

Shukr is the central virtue of the Surah, standing in direct opposition to the ingratitude (kufr) of the disbelievers. The entire Surah is a call to gratitude. The signs in creation are presented so that humanity might be grateful. Luqman’s wisdom begins with gratitude. The final reward is for those who are patient and grateful. The Surah argues that gratitude is the most natural and rational response to the reality of a universe overflowing with divine grace.

Modern & Comparative Lens

The virtue of gratitude is universally acclaimed. Modern positive psychology has produced a vast body of research demonstrating the strong correlation between the practice of gratitude and increased happiness, resilience, and overall well-being. The Quranic concept of shukr aligns perfectly with these findings but gives them a theological dimension: gratitude is not just a self-help technique, but a fundamental act of worship and the key to a transformative relationship with the Giver of all blessings.

Practical Reflection & Application

The Surah provides a clear instruction: if you want to be wise, start by being grateful. It is a call to make gratitude a central, active practice in our lives. This can be done through a gratitude journal, by verbally expressing thanks to God throughout the day, and, most importantly, by using our blessings (our time, our health, our wealth) in ways that show our appreciation to the One who gave them to us.

41. Taqwā (تَقْوَى) – God-Consciousness / Piety

Linguistic Root & Etymology

Root: (و ق ي) W-Q-Y

• Arabic Root: و-ق-ي
• Core Meaning: The root wāw-qāf-yā’ (و ق ي) means “to protect,” “to shield,” or “to guard.”
• Morphology & Derived Forms: Taqwā (تَقْوَى) is a noun derived from this root. It signifies the quality that shields a person from God’s displeasure. It is a state of mindful, reverential awe and God-consciousness that motivates one to do good and avoid evil.
• Occurrences in Surah Luqman and in the whole Quran: The command form ittaqū appears once in Surah Luqman (31:33). The root appears over 250 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of Taqwā (تَقْوَى) is a state of protective awareness. Its root meaning evokes the image of a shield. It is not simply “fear,” but a conscious, reverential state of being aware of God’s presence, knowledge, and justice, which in turn “shields” a person from wrongdoing. The final chapter of Luqman’s advice climaxes with the command to have taqwā of the Lord and the Final Day. This places taqwā as the ultimate fruit of wisdom—the inner state of mindfulness that ensures all the external advice is put into practice.

Classical Exegesis (Tafsir)

In Surah Luqman, the command to humanity is “O mankind, fear your Lord (ittaqū rabbakum) and fear a Day…” (31:33). Classical commentators explain that taqwā is the inner state that makes all the outer acts of worship meaningful. It is the soul of righteousness, a state of being constantly vigilant over one’s heart and actions out of reverence for God.

Thematic Context

The entire Surah is a manual for cultivating taqwā. The wisdom of Luqman, the signs in creation, and the warnings about the Hereafter are all designed to awaken and deepen this state of God-consciousness in the heart of the reader. The Surah teaches that the one who has taqwā is the one who will be able to navigate the trials of life with patience and to see the signs of God with gratitude.

Modern & Comparative Lens

The concept of “mindfulness” in modern psychology is a close secular parallel to taqwā. Mindfulness is the state of being consciously aware of the present moment. Taqwā is God-centered mindfulness: a constant awareness of God’s presence, His knowledge, and our accountability to Him. This state of being is seen in many spiritual traditions as the key to a virtuous and enlightened life.

Practical Reflection & Application

Cultivating taqwā is a lifelong goal. It can be developed through regular prayer, remembrance of God (dhikr), and, most importantly, through reflection. The lesson of the mustard seed is a powerful tool for building taqwā. By constantly reminding ourselves that God is aware of our every action, no matter how small, we can cultivate a state of mindfulness that will protect us from sin and guide us towards righteousness.

42. Umm (أُمّ) – Mother

Linguistic Root & Etymology

Root: (أ م م) A-M-M

• Arabic Root: أ-م-م
• Core Meaning: The root hamza-mīm-mīm (أ م م) carries the meaning of origin, source, foundation, or that which is aimed for.
• Morphology & Derived Forms: Umm (أُمّ) is the primary Arabic word for “mother,” the source of one’s life. The same root gives us imām (a leader, whom people follow) and ummah (a community with a common direction).
• Occurrences in Surah Luqman and in the whole Quran: The word umm appears once in Surah Luqman (31:14). The root appears 134 times in the Qur’an.

Linguistic and Contextual Explanation: In the divine counsel on parents, the Quran gives special attention to the Umm (أُمُّهُ), the mother. Linguistically, the word’s connection to “origin” and “source” elevates her role beyond mere biology. The verse singles out her specific struggles—the compounded weakness of pregnancy and the prolonged effort of nursing—to provide the emotional and rational basis for the exceptional gratitude she is owed. By highlighting her unique sacrifice, the verse places honoring the mother at the pinnacle of social righteousness.

Classical Exegesis (Tafsir)

The mother is given a position of immense honor in Surah Luqman. In the midst of Luqman’s advice, a divine parenthesis is inserted to emphasize the rights of parents, with a special focus on the mother. Verse 14 states, “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing] in weakness upon weakness, and his weaning is in two years.” Classical commentators stress that the Quran singles out the mother’s specific hardships—the fatigue of pregnancy and the long effort of nursing—to highlight her unique status and the special gratitude she is owed.

Thematic Context

The theme of honoring the mother is a key part of the practical, social dimension of the wisdom of Luqman. It shows that piety is not just about vertical worship of God, but also about horizontal relationships with people, starting with the most foundational relationship of all. The Surah integrates filial piety deep into the core of the Islamic ethical system, making it a central component of a righteous life.

Modern & Comparative Lens

The honoring of one’s mother is a universal virtue. The Quranic emphasis, however, is particularly strong and specific. The famous prophetic saying, “Paradise lies at the feet of your mother,” elevates the status of the mother to an extraordinary degree. This reverence for the mother provides a powerful counterbalance to any patriarchal tendencies that may exist in a culture and is a cornerstone of the Islamic social vision.

Practical Reflection & Application

This verse is a direct and powerful command to be exceptionally kind and grateful to our mothers. It encourages us to consciously reflect on the specific sacrifices she has made for us, from the pains of childbirth to the long years of nurturing. This reflection should translate into practical acts of love, service, and respect for her. Honoring one’s mother is presented here not just as a social good, but as a primary means of showing gratitude to God Himself.

43. Wālidāyn (وَالِدَيْن) – Parents

Linguistic Root & Etymology

Root: (و ل د) W-L-D

• Arabic Root: و-ل-د
• Core Meaning: The root wāw-lām-dāl (و ل د) means “to give birth” or “to beget.”
• Morphology & Derived Forms: Wālidāyn (وَالِدَيْن) is the dual form of wālid (father/parent). It specifically and inclusively refers to one’s two parents, the mother and the father.
• Occurrences in Surah Luqman and in the whole Quran: The dual form wālidayn appears twice in Surah Luqman (31:14, 31:15). The root appears 102 times in the Qur’an.

Linguistic and Contextual Explanation: The use of the dual form Wālidāyn (وَالِدَيْهِ) emphasizes the cohesive unit of the mother and father. The divine injunction to care for them is profound because gratitude to parents is mentioned in the same breath as gratitude to God: “Be grateful to Me and to your parents.” This linguistic proximity places filial piety at the highest level of Islamic ethics, second only to the rights of the Creator Himself. The verses then provide a nuanced framework for this relationship, demanding kindness even in the face of religious disagreement, but establishing God’s rights as supreme.

Classical Exegesis (Tafsir)

The command to be good to one’s parents is a central theme in the Surah, presented as a divine injunction that complements Luqman’s advice. Verse 14 states, “And We have enjoined upon man [care] for his parents… Be grateful to Me and to your parents.” Classical commentators note the profound structure of this verse: gratitude to parents is mentioned immediately after, and is directly linked to, gratitude to God. This places filial piety at the very highest level of Islamic ethics.

Thematic Context

The theme of honoring one’s parents is a key part of the practical application of wisdom. It is a real-world test of a person’s character. The Surah provides a balanced and sophisticated approach to this duty, commanding kindness and companionship even if the parents are non-believers, but making it clear that obedience to them is conditional and does not extend to disobeying God. This shows the perfect balance of the divine law.

Modern & Comparative Lens

The command to “Honor your father and your mother” is the fifth of the Ten Commandments in the Judeo-Christian tradition, highlighting its foundational importance in the Abrahamic ethical system. The Quranic verses in Surah Luqman provide a deeper rationale for this command, grounding it in the immense sacrifice of the parents (especially the mother) and linking gratitude to them directly with gratitude to God.

Practical Reflection & Application

These verses are a clear and practical guide to one of the most important relationships in our lives. They are a call to treat our parents with the utmost respect, kindness, and compassion. This includes providing for them in their old age, speaking to them gently, and praying for them. It is presented not as a chore, but as a profound act of worship and a primary means of attaining the pleasure of God.

44. Wahn (وَهْن) – Weakness

Linguistic Root & Etymology

Root: (و ه ن) W-H-N

• Arabic Root: و-ه-ن
• Core Meaning: The root wāw-hā’-nūn (و ه ن) means “to be weak,” “to be feeble,” “to be frail,” or “to enfeeble.”
• Morphology & Derived Forms: Wahn (وَهْن) is the verbal noun, signifying a state of weakness, infirmity, or lack of strength.
• Occurrences in Surah Luqman and in the whole Quran: The word wahn appears once in Surah Luqman (31:14). The root appears 12 times in the Qur’an.

Linguistic and Contextual Explanation: The use of the phrase “Wahnan ‘alā wahnin” (وَهْنًا عَلَىٰ وَهْنٍ)—”weakness upon weakness”—is a deeply empathetic and vivid depiction of the cumulative physical toll of pregnancy on a mother. It is a powerful repetition for emphasis. It’s not just a single state of weakness, but an intensifying, compounded frailty. This evocative language is not clinical; it is designed to stir the conscience of the child, reminding them of the immense physical sacrifice their mother endured. This memory is presented as the primary emotional driver for the command to honor and be grateful to her.

Classical Exegesis (Tafsir)

This word is used in the deeply poignant description of a mother’s pregnancy. Verse 14 says, “his mother carried him, [increasing] in weakness upon weakness” (wahnan ‘alā wahnin). Classical commentators explain this as a vivid depiction of the cumulative physical toll of pregnancy. The mother’s strength is progressively drained as the child grows within her. This phrase is designed to evoke a deep sense of empathy and appreciation for the mother’s immense physical sacrifice.

Thematic Context

The theme of the mother’s weakness is the primary rationale given for the command to be especially grateful and kind to her. The Surah grounds its ethical commands in an appeal to both reason and emotion. By reminding the child of the physical weakness and suffering their mother endured for their sake, the Quran makes the command to honor her not just a rule to be followed, but a debt of love to be repaid. It is a key part of the theme of gratitude.

Modern & Comparative Lens

The biological reality of the maternal-fetal relationship, where the growing fetus draws its nourishment directly from the mother’s body, is a perfect scientific commentary on the phrase “weakness upon weakness.” The Quran’s focus on this specific and profound biological reality is a testament to its deep insight into the human condition. It uses this universal experience of motherhood as the basis for a universal ethical command.

Practical Reflection & Application

This verse is a powerful call to reflect upon and appreciate the unseen struggles that our mothers went through to bring us into this world. It encourages us to be more patient, more compassionate, and more serving towards her, remembering the “weakness upon weakness” that she endured for our sake. It is a profound motivation for an essential act of righteousness.

45. Ya’ẓuhu (يَعِظُهُ) – Advising Him

Linguistic Root & Etymology

Root: (و ع ظ) W-ʿ-Ẓ

• Arabic Root: و-ع-ظ
• Core Meaning: The root wāw-ʿayn-ẓā’ (و ع ظ) means “to advise,” “to admonish,” “to warn,” or “to preach.”
• Morphology & Derived Forms: Ya’ẓuhu (يَعِظُهُ) is the verb form. A maw’iẓah is a piece of advice or an admonition specifically intended to soften the heart and appeal to the conscience, reminding a person of their duties to God and others.
• Occurrences in Surah Luqman and in the whole Quran: This verb form appears once in Surah Luqman (31:13). The root appears 26 times in the Qur’an.

Linguistic and Contextual Explanation: The verb used to describe Luqman’s dialogue is Ya’ẓuhu (يَعِظُهُ), which is more specific than simply “teaching.” It signifies a heartfelt admonition, a sincere and compassionate appeal intended to awaken the conscience and protect from harm. This choice of word perfectly captures the loving, gentle, and deeply sincere tone of Luqman’s counsel. The entire surah, and indeed the Quran itself, is a form of divine maw’iẓah to humanity. Luqman provides the perfect human model for how this advice should be delivered: not with harshness, but with love and genuine concern.

Classical Exegesis (Tafsir)

This is the verb used to describe Luqman’s interaction with his son: “And [mention] when Luqman said to his son while he was advising him (ya’ẓuhu)…” (31:13). Classical commentators note that this term implies more than just teaching; it is a heartfelt admonition, a sincere and compassionate appeal to the conscience. Luqman is not just transmitting information; he is trying to guide and protect his son from spiritual and moral harm.

Thematic Context

The theme of sincere advice is central to the Surah’s pedagogical method. The Surah itself is a form of divine maw’iẓah to humanity. The story of Luqman provides the perfect human model for how this advice should be given and received—in a context of love, gentleness, and sincere concern for the well-being of the other. This contrasts with the harsh and arrogant arguments of the disbelievers.

Modern & Comparative Lens

The art of giving good advice is a timeless skill. Modern communication experts often emphasize the importance of tone, empathy, and building rapport before offering counsel. Luqman’s method, as described by the word ya’ẓuhu and the affectionate term bunayya, is a perfect example of these principles. It is a model of effective and compassionate communication that is universally applicable.

Practical Reflection & Application

This verse encourages us to be good advisors and good recipients of advice. When we need to guide someone, we should do so with the sincere and loving spirit of Luqman. When we are being advised, we should listen with the open and respectful heart of Luqman’s son. It is a call to make the exchange of sincere advice a cornerstone of our family and community life.

46. Zakah (زَكَاة) – Purifying Charity

Linguistic Root & Etymology

Root: (ز ك و) Z-K-W

• Arabic Root: ز-ك-و
• Core Meaning: The root zāy-kāf-wāw (ز ك و) has two primary meanings: “to purify” and “to cause to grow” or “to be righteous.”
• Morphology & Derived Forms: Zakah (زَكَاة) is the obligatory annual charity in Islam. It is named this because the act of giving a portion of one’s wealth purifies the soul of the giver from greed and purifies the remainder of the wealth. It also causes blessings and growth in the community’s wealth.
• Occurrences in Surah Luqman and in the whole Quran: The word zakah appears once in Surah Luqman (31:4). It appears 32 times in the Qur’an.

Linguistic and Contextual Explanation: The term Zakah (الزَّكَاةَ) reframes charity not as a loss or a simple tax, but as an act of purification and investment. Its dual meaning in the root is key: by giving, one “purifies” their heart from miserliness and their wealth from any impurity, and this act spiritually “grows” the individual and socially “grows” the community. In the opening verses, giving zakah is paired with establishing prayer. This classic Quranic pairing signifies that true faith is inseparable from its two core duties: one’s duty to God (prayer) and one’s duty to society (charity).

Classical Exegesis (Tafsir)

The giving of zakah is mentioned as one of the defining characteristics of the “doers of good” (muḥsinīn) in the opening verses of the Surah. They are those who “establish prayer and give zakah” (31:4). Classical commentators explain that this pairing of prayer and zakah is extremely common in the Quran. It signifies that a true believer’s duties are twofold: duties to God (prayer) and duties to society (charity). The two are inseparable pillars of a righteous life.

Thematic Context

The theme of social responsibility is a key part of the practical wisdom of the Surah. While Luqman’s advice focuses more on personal and family ethics, the opening verses frame this within the broader context of a community built on worship and mutual social support. The giving of zakah is the primary institutional expression of the compassion and social justice that a wise and God-conscious person should embody.

Modern & Comparative Lens

The concept of a religious tithe or obligatory charity is a feature of many religions, including Judaism and Christianity. The Islamic system of zakah is unique in its detailed legal framework and its explicit function as a tool for social purification and economic redistribution. It is seen in modern Islamic economics as a foundational principle for building a just and equitable society, a divinely-ordained social safety net.

Practical Reflection & Application

This verse is a reminder of our social and economic responsibilities as believers. It encourages us to be consistent and sincere in giving our obligatory charity, seeing it not as a tax or a loss, but as a profound act of worship that purifies our wealth and our souls. It is a practical way of expressing our gratitude to God for the bounty He has given us.

47. Zawj (زَوْج) – A Pair / A Mate

Linguistic Root & Etymology

Root: (ز و ج) Z-W-J

• Arabic Root: ز-و-ج
• Core Meaning: The root zāy-wāw-jīm (ز و ج) means “to pair,” “to join,” or “to be one of a pair.”
• Morphology & Derived Forms: A Zawj (زَوْج) is one part of a couple or a mate. It can refer to a spouse (husband or wife) or, as in this Surah, to the pairs of plants and animals.
• Occurrences in Surah Luqman and in the whole Quran: The word zawj appears once in Surah Luqman (31:10). The root appears 81 times in the Qur’an.

Linguistic and Contextual Explanation: In describing creation, the Surah states that God caused to grow on earth “every noble pair” (min kulli zawjin karīm). The term Zawj (زَوْجٍ) here points to the principle of duality and pairing that underlies all of creation—male and female, positive and negative. This recurring Quranic theme is a rational argument for God’s oneness (tawḥīd). The perfect interdependence of creation in pairs highlights the absolute independence and singular nature of the Creator, who is One and without a partner. It’s a botanical sign pointing to a profound theological truth.

Classical Exegesis (Tafsir)

In the argument from creation, verse 10 states that Allah sent down rain from the sky and caused to grow therein “of every noble pair” (min kulli zawjin karīm). Classical commentators explain this as a reference to the botanical fact that plants, like animals, exist in male and female pairs. The incredible diversity and beauty of the plant kingdom, all created in this paired system, is presented as a magnificent sign of the Creator’s wisdom and artistry.

Thematic Context

The theme of “pairs” in creation is a recurring Quranic sign of God’s oneness. The fact that creation is based on duality and interdependence (male and female, positive and negative) points to the singular, independent, and self-sufficient nature of the Creator who is utterly unique and without a partner. This botanical sign is part of the broader evidence presented in the Surah to demonstrate the wisdom of the Creator and the folly of polytheism.

Modern & Comparative Lens

The Quran’s mention of plants existing in pairs, or having male and female components, is often highlighted by modern commentators as a remarkable scientific insight, as the sexual reproduction of plants was not widely understood until centuries after the Quran was revealed. This is seen as evidence of the divine origin of the text. The concept of cosmic duality is also a feature of many philosophical systems, such as the yin and yang of Taoism.

Practical Reflection & Application

This verse encourages us to look at the world of plants with a new eye. When we see a flower or a fruit, we can reflect on the incredible system of pollination and pairing that brought it into being. It is a call to see the signs of God in the intricate details of the natural world and to recognize the wisdom embedded in the very fabric of creation. It can transform a simple walk in a garden into a profound act of reflection and worship.