📖 Verse 31:1-5 — The Wise Book: A Blueprint for the Good-Doers

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah opens with the mysterious letters `Alif, Lam, Mim`, immediately grounding its authority. It identifies itself as the “verses of the Wise Book” (`al-Kitab al-Hakim`), positioning the Qur’an not just as a text, but as a source of profound wisdom. This wisdom, it clarifies, is “a guidance and a mercy for the doers of good” (`muhsinin`). The verses then define these `muhsinin` with a concise, powerful checklist: they establish prayer, give `zakat`, and have certainty in the Hereafter. This opening served to define the ideal audience and the ultimate purpose of the revelation in a hostile Meccan environment where its wisdom was being actively rejected.

Referenced Timeline: Contemporary Makkah (7th Century CE).

• Primary evidence: The focus on defining the qualities of believers and the purpose of the Qur’an is a characteristic of Meccan surahs, which were primarily concerned with building the foundations of faith and character.
• Classical tafsir: Ibn Kathir explains that the `muhsinin` are those who do good deeds in accordance with the `shari’ah`. He connects this to the hadith where the Prophet (ﷺ) defined `ihsan` as “to worship Allah as if you see Him, for if you do not see Him, He sees you.”

• Location/Context: Makkah
• Primary Actors: The Believers (`Muhsinin`)
• Function in Narrative: Overture; Defining the purpose of the Qur’an and the character of its ideal followers
• Evidence Level: High – The content and style are perfectly aligned with the core objectives of the Meccan dawah.

🎭 Verse 31:6-7 — The Idle Tale: A Rebuke of Cultural Warfare (Key Event)

Estimated placement in timeline: Mid-Meccan Period — Confidence: Very High.

Context & Events (Asbab al-Nuzul): This verse has a very specific and famous historical context. It is a direct response to the tactics of a Qurayshi chief named An-Nadr ibn al-Harith. Seeing the powerful appeal of the Qur’an’s stories, An-Nadr traveled to Persia, learned the epic tales of their kings and heroes (like Rustam and Isfandiyar), and returned to Makkah. He would set up his own gatherings to compete with the Prophet (ﷺ), saying, “Muhammad tells you legends of ‘Ad and Thamud; I will tell you better stories of the kings of Persia.” He did this to distract people from the Qur’an. This verse was revealed to condemn his actions: “And of the people is he who purchases an idle tale (`lahw al-hadith`) to mislead [others] from the way of Allah without knowledge and takes it in ridicule.”

Referenced Timeline: Contemporary Makkah (7th Century CE).

And of the people is he who purchases an idle tale to mislead [others] from the way of Allah without knowledge and takes it in ridicule. For those there will be a humiliating punishment. (31:6)

• Primary evidence: The Sira and Tafsir literature are unanimous in identifying An-Nadr ibn al-Harith as the subject of this verse. This provides a clear and certain historical anchor for its revelation.
• Classical tafsir: Ibn Abbas, the great exegete, is reported to have said that `lahw al-hadith` in this verse refers specifically to “singing and the like,” as well as the stories of Persia. The verse serves as a general condemnation of any form of speech or entertainment that serves to mock or distract from the remembrance of Allah.

• Location/Context: Makkah
• Primary Actors: An-Nadr ibn al-Harith, The Quraysh
• Function in Narrative: Condemning the use of entertainment as a tool to distract from the Qur’an
• Evidence Level: Very High – This is one of the most clearly identified Asbab al-Nuzul, linked to a specific person and tactic.

🌳 Verse 31:8-11 — The Real Reward vs. The Unseen Pillars

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): After condemning those who are distracted by idle tales, the Surah now presents the stark contrast. It describes the reward for the believers: “Gardens of Pleasure.” It then immediately pivots back to the real world, challenging the Quraysh with proofs of Allah’s creative power, proofs that their idols could never replicate. “He created the heavens without pillars that you see,” a direct challenge to their empirical worldview. It then lists other signs: the firm mountains, the teeming diversity of animals, and the life-giving rain that causes “every noble kind” to grow. The section ends with a powerful, direct challenge: “This is the creation of Allah. So show Me what those besides Him have created.”

Referenced Timeline: The Hereafter & The Continuous Present.

• Primary evidence: The use of cosmological signs as a rational proof for Tawhid and the direct, challenging tone are hallmarks of the Qur’an’s Meccan debates against idolatry.
• Classical tafsir: Ibn Kathir explains the challenge “So show Me…” as the ultimate refutation. The polytheists themselves would have to admit that their idols created nothing, which makes their worship of them the height of foolishness and injustice.

• Location/Context: Makkah
• Primary Actors: The Believers, The Quraysh, Allah (as Creator)
• Function in Narrative: Contrasting salvation with disbelief; A rational proof of Tawhid from creation
• Evidence Level: High – The argument is a core component of the Qur’anic polemic against Meccan polytheism.

🧠 Verse 31:12-13 — The Gift of Wisdom: Luqman’s First Commandment

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): This is the narrative anchor of the Surah. After establishing the Qur’an as the “Wise Book,” it now gives an example of wisdom in action. The focus shifts to Luqman, a figure known to the Arabs as a man of great wisdom, but who was not a prophet. The verse states, “And We had certainly given Luqman wisdom [and said], ‘Be grateful to Allah.'” This immediately links wisdom (`hikmah`) with gratitude (`shukr`). The Surah then presents the core of Luqman’s wisdom as he teaches his son. His very first piece of advice is the foundation of everything: “O my dear son, do not associate with Allah. Indeed, `shirk` is a great injustice.”

Referenced Timeline: Ancient, Pre-Islamic Arabia (The time of Luqman).

And [mention, O Muhammad], when Luqman said to his son while he was instructing him, “O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice.” (31:13)

• Primary evidence: The use of a non-prophetic but wise figure from Arabian tradition is a sophisticated dawah technique to make the message more relatable and to argue for its universality beyond the line of formal prophethood.
• Classical tafsir: Commentators debate whether Luqman was a prophet or simply a righteous sage. The majority opinion is that he was a wise man, which makes the story even more powerful as a testament to the universality of wisdom. His first advice against `shirk` is highlighted as the foundation of all other wisdom.

• Location/Context: Makkah
• Primary Actors: Luqman the Wise, his son
• Function in Narrative: Establishing the foundation of all wisdom: Tawhid over shirk
• Evidence Level: High – The content serves as the central didactic narrative of the Surah, directly addressing the core issue of `shirk` in Makkah.

👨‍👩‍👧 Verse 31:14-15 — The Parental Clause: Gratitude, Goodness, and the Limits of Obedience

Estimated placement in timeline: Late Meccan Period — Confidence: Very High.

Context & Events (Asbab al-Nuzul): Luqman’s advice is briefly paused for a divine parenthetical comment. This is the exact same theme—and almost identical wording—as the verse revealed concerning Sa’d ibn Abi Waqqas and his mother’s hunger strike (Surah Al-Ankabut, 29:8). The command is to show gratitude to Allah and to parents, with a special emphasis on the mother’s hardship in bearing and weaning the child. But this is immediately followed by the critical exception: “But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness.” This verse was a direct guide for the many young converts in Makkah whose parents were polytheists and were pressuring them to leave Islam.

Referenced Timeline: Contemporary Makkah (7th Century CE).

• Primary evidence: The specific Asbab al-Nuzul concerning Sa’d ibn Abi Waqqas, a cornerstone of the Sira, is strongly linked to this verse (and its parallel in Al-Ankabut), giving it a certain historical context.
• Classical tafsir: All major tafsirs connect this verse to the trial of Sa’d. They emphasize the beautiful balance it strikes, teaching believers how to maintain the moral high ground even when defying their parents on the most fundamental issue of faith.

• Location/Context: Makkah
• Primary Actors: New Muslim converts, their polytheist parents (specifically Sa’d ibn Abi Waqqas and his mother)
• Function in Narrative: Providing a ruling on the conflict between parental and divine obedience
• Evidence Level: Very High – Grounded in specific, named, and authenticated Asbab al-Nuzul narrations.

⚖️ Verse 31:16-19 — Luqman’s Curriculum: The Mustard Seed, Prayer, and Humility

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah returns to Luqman’s advice to his son, providing a timeless curriculum for building Islamic character. He teaches him about God’s absolute omniscience using the powerful metaphor of the mustard seed: even a deed as small as a mustard seed, hidden inside a rock or in the heavens, Allah will bring it forth. He then gives four key commands for social conduct: 1) “Establish prayer,” 2) “Enjoin what is right and forbid what is wrong,” 3) “Be patient over what befalls you,” and 4) A series of prohibitions against arrogance: “Do not turn your cheek [in contempt] toward people,” “do not walk upon the earth exultantly,” and a final piece of advice on etiquette: “Be moderate in your pace and lower your voice.”

Referenced Timeline: Ancient, Pre-Islamic Arabia (The time of Luqman).

“O my son, indeed if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted.” (31:16)

• Primary evidence: The focus on building a comprehensive moral and ethical character, grounded in Tawhid and aimed at countering the specific forms of arrogance found in Makkah, is a core objective of the mid-to-late Meccan surahs.
• Classical tafsir: Ibn Kathir explains that Luqman’s advice covers the entirety of a righteous life. It begins with the most important principle (Tawhid), then moves to the rights of others (parents), then to one’s personal accountability before God (the mustard seed), and finally to how one should carry oneself in society.

• Location/Context: Makkah
• Primary Actors: Luqman the Wise, his son
• Function in Narrative: Providing a comprehensive curriculum for Islamic character and conduct
• Evidence Level: High – This is the central narrative of the Surah and its didactic purpose is clear and directly relevant to the Meccan context.

🔗 Verse 31:20-24 — The Chains of Tradition: Blindly Following the Forefathers

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah now pivots from Luqman’s wisdom back to the folly of the Quraysh. It reminds them of all the blessings Allah has subjected to them, both apparent and hidden. Yet, despite this, there are those who argue about Allah without knowledge. The core of their error is then identified: “And when it is said to them, ‘Follow what Allah has revealed,’ they say, ‘Rather, we will follow that upon which we found our fathers.'” This was the single most common and persistent argument of the Meccan polytheists. The Qur’an’s scathing response is: “Even if Satan was inviting them to the punishment of the Blaze?” This verse exposes the irrationality of `taqlid` (blind imitation) when it leads to destruction.

Referenced Timeline: Contemporary Makkah (7th Century CE).

• Primary evidence: The refutation of `taqlid` is one of the most central and recurring themes in the Qur’an’s Meccan debates, making its placement here certain.
• Classical tafsir: Al-Tabari explains that this verse shows the foolishness of their position. They are willing to follow their ancestors even if it means following Satan himself into Hell, simply out of pride and a refusal to abandon their customs.

• Location/Context: Makkah
• Primary Actors: The Quraysh
• Function in Narrative: Condemning the sin of blindly imitating ancestral traditions
• Evidence Level: Very High – This is a direct engagement with the primary stated justification for the Quraysh’s disbelief.

🌍 Verse 31:25-28 — The Polytheist’s Confession & The Infinite Words of God

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah returns to the powerful technique of using the polytheists’ own admissions against them. “And if you asked them, ‘Who created the heavens and earth?’ they would surely say, ‘Allah.'” The Prophet (ﷺ) is then told to respond simply, “Praise be to Allah,” as their own confession is sufficient proof against them. The passage then transitions into a breathtaking vision of Allah’s infinite knowledge and creative power, a direct contrast to the finite, man-made idols. “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.” This powerful image was revealed to show the utter impossibility of human beings ever fully comprehending the infinite nature of God’s knowledge, wisdom, and creative power.

Referenced Timeline: Contemporary Makkah & The Continuous Present.

• Primary evidence: The combination of the Socratic argument against the polytheists and the powerful, awe-inspiring imagery of God’s infinite attributes is a classic feature of Meccan surahs.
• Classical tafsir: Ibn Kathir clarifies that this is a hypothetical to illustrate a concept. It is not that there are only seven seas, but that even if you took the ocean and multiplied it sevenfold for replenishment, it would run dry before God’s words, which are a reflection of His knowledge and power, could ever be fully recorded.

• Location/Context: Makkah
• Primary Actors: The Quraysh, Allah (SWT)
• Function in Narrative: Exposing the polytheists’ contradiction and illustrating God’s infinite knowledge
• Evidence Level: High – This is a core Qur’anic argument and a powerful piece of its literary imagery.

☀️ Verse 31:29-32 — The Signs in the Cosmos and the Hypocrisy at Sea

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah presents its final series of proofs from the natural world. “Do you not see that Allah causes the night to enter the day and causes the day to enter the night…?” It points to the precise, unwavering cosmic order. It then moves to the sign of the ships sailing on the sea, a direct blessing from Allah. This leads to the classic Qur’anic depiction of the polytheist’s hypocrisy: “And when waves cover them like canopies, they call upon Allah, sincere to Him in religion. But when He delivers them to the land, then some of them are moderate [in faith].” This exposed the shallow, situational nature of their `fitrah`, which they would acknowledge in crisis but deny in comfort.

Referenced Timeline: The Continuous Present (natural phenomena and human psychology).

• Primary evidence: The parable of the ship in the storm is used multiple times in the Qur’an to expose the contradiction at the heart of polytheism, making it a key component of the Meccan dawah.
• Classical tafsir: Al-Tabari explains that their sincerity in that moment of fear is a proof against them. It shows that they instinctively know the truth, but they allow their arrogance and worldly distractions to cover it up as soon as the danger has passed.

• Location/Context: Makkah
• Primary Actors: The Polytheists
• Function in Narrative: Using a final set of signs to expose the hypocrisy of shirk
• Evidence Level: High – This is a classic Qur’anic argument that is perfectly suited to the Meccan audience.

🗝️ Verse 31:33-34 — The Five Keys: The Limits of Human Knowledge

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah concludes with a final, powerful warning and a profound statement on the limits of human knowledge. It begins with a universal address: “O mankind, fear your Lord and fear a Day when no father will avail his son, nor will a son avail his father at all.” This is a final reminder of the individual accountability that supersedes all tribal and family ties. The Surah then concludes with the famous verse of the “Five Keys of the Unseen”: “Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die.”

Referenced Timeline: Eschatological Time & The Continuous Present.

Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted. (31:34)

• Primary evidence: The conclusion with a powerful eschatological warning and a statement on divine omniscience is a common and fitting end for a Meccan surah that has systematically deconstructed polytheism.
• Classical tafsir: Ibn Kathir and others narrate the famous hadith where the Prophet (ﷺ) listed these five as the `mafatih al-ghayb` (keys of the unseen) that no one knows except Allah, confirming the exclusivity mentioned in the verse.

• Location/Context: Makkah
• Primary Actors: All of Mankind, Allah (SWT)
• Function in Narrative: Grand conclusion; A final warning on accountability and a definitive statement on the limits of human knowledge
• Evidence Level: Very High – This is a foundational theological verse in the Qur’an, with strong hadith support clarifying its meaning and importance.