Assignment

Surah Al-Luqman
Valuable lessons from Surah Luqman:
Introduction:

Surah Luqman is the 31st chapter (Surah) of the Holy Quran. It consists of 34 verses (ayahs) and
contains 4 rukus. It is a Makki Surah, revealed in Makkah before the migration of the Prophet
Muhammad (PBUH) to Madinah. This Surah is named after Luqman (AS), a wise man known
for his deep understanding and sound judgment. In this Surah, Allah presents Luqman's valuable
advice to his son, emphasizing belief in the Oneness of Allah (Tawheed), the importance of
gratitude, regular prayer (Salah), humility, and respect for parents. Surah Luqman teaches
Muslims to live a life of righteousness, wisdom, and awareness of the Day of Judgment.In this
assignment, we will discuss eight key teachings from Surah Luqman in detail, highlighting their
relevance in our daily lives and how they serve as a foundation for Islamic character and
conduct.

1. The Quran as a book of wisdom and guidance:

ۚ ‫آلّٓم‬
Translation:
Alif. Lam. Mim.
‫ ٱ ۡل َح ِكي ِم‬.‫ ٱۡل ِك َٰت ِب‬.‫ َءا َٰي ُت‬.‫ ِت ۡل َك‬.
Translation:
These are the verses of the Wise Book
Explanation:
That is, verses of the Book which is full of wisdom and whose every teaching is based
on wisdom
‫ًةِس ِنۡيَۙن َۙن‬ ‫ۡيۡح‬ ‫ۡحُه ۡلًدۡح ىَّوَر ۡحِّلَمۡل ُم‬
Translation:
a guidance and mercy for the doers of good
Explanation:
That is, these verses give guidance to the right way and have been sent down as a mercy
from God. But the people who can profit by this mercy and guidance are only those who
adopt a righteous attitude, who wish to become good, who crave for their own well being,
whose quality is that they avoid the evil when they are warned of it, and follow the good
when they are shown the ways to it. As for the wicked and mischievous people, they will
neither profit by this guidance nor receive any share from this mercy.
‫ا َّل ِذۡي َن ُي ِقۡي ُم ۡو َن ال َّص ٰلو َة َو ُي ۡؤ ُت ۡو َن ال َّز ٰكو َة َو ُه ۡم ِباۡل ٰا ِخ َر ِة ُه ۡم ُي ۡو ِق ُن ۡو َؕن‬
Translation:
who establish Prayer and pay Zakah, and have firm faith in the Hereafter.
Explanation:
It does not mean that the righteous people bear only these three qualities. By using the
common epithet of righteous for them, it has been pointed out that they refrain from all
those evils which this Book forbids and practice all those good things which this Book
enjoins. Then, the three qualities of the righteous person have been especially mentioned
in order to show that all other good acts depend on these three things. They establish the
Salat which engenders God worship and piety as a permanent habit with them. They pay
the Zakat which strengthens the spirit of sacrifice in them, subdues the love of the world
and arouses a desire for the goodwill of Allah. And they believe in the Hereafter, which
instills the sense of responsibility and answerability. This does not allow them to live like
an animal which is free to graze at will in the pasture, but allows a man who is fully
conscious of the fact that he is not independent but the slave of a Master before Whom he
is answerable for all his activities of life. Owing to these three qualities, these righteous
people are not the kind of the righteous persons who happen to do good just by chance,
who may commit evil as often and as freely as they would do good. Contrary to this,
these qualities inculcate in them an enduring system of thought and morality owing to
which goodness issues forth from them in a regulated and systematic manner, and the
evil, if at all committed, is committed just by chance. They do not have any deeprooted
motives, which might be arising from their own system of thought and morality and
leading them on to the evil way under their own nature impulse.
‫ُح ۡوَن‬
‫ُم‬‫ۡفِل‬
‫ُهاۡلۡلُمۡف‬
‫ۡو‬ ‫ُاو ٰٓلـ ِئ َك َع ٰلى ُه ًدى ِّم ۡن َّر ِّب ِه ۡم َوُاوٰٓلـِئَك‬
Translation:
It is they who are on true guidance from their Lord, and it is they who shall prosper.
Explanation:
At the time when these verses were sent down, the disbelieves of Makkah thought, and
said so openly, that Muhammad (peace be upon him) and those who accepted his
message were wasting and ruining their lives. Therefore, it was stated with full force and
emphasis: “Those are the ones who will be successful.” That is, they will not ruin
themselves as you seem to think in your ignorance, but they in fact are the ones who
alone will attain true success, and the utter failures will be those who have refused to
adopt this way. Here the one who regards true success as confined to the world, in the
sense of material prosperity, will be fully missing the Quranic concept of it. To
understand the real concept of the true success one should study the following verses of
the Quran along with the relevant E.Ns: (Surah Al- Baqarah: Ayats 2-5), (Surah Aal-
Imran: Ayats 102, 130, 200), (Surah Al-Maidah: Ayats 35, 90), (Surah Al-Anaam: Ayat
21), (Surah Al-Aaraf; Ayats 7, 8,157), (Surah At-Taubah: Ayat 88), (Surah Yunus: Ayat
17), (Surah An-Nahl: Ayat 116), (Surah Al-Hajj: Ayat 77), (Surah Al-Muminun: Ayat
117), (Surah An-Nur: Ayat 51), (Surah Ar-Rum: Ayat 38).
Practical implementation:
 Treat the Qur'an as Your Source of Wisdom
Practical Step: Develop a regular habit of reading and reflecting on small portions of the
Qur'an, even just one ayah a day, with tafsir (explanation).
Example: Before making major life decisions (e.g., job choices, resolving conflicts,
parenting), ask: What would the Qur'an encourage me to do in this situation?

 Use the Qur'an as a Guide for Conduct

Practical Step: Align your personal ethics and behavior with the teachings of the Qur'an.
Example: If you read that Allah loves those who are just (e.g., 5:8), actively avoid bias in
disputes—whether at work, with family, or friends.
  Strengthen Belief in the Unseen
Practical Step: Consciously act with the mindset that Allah sees everything, even when
no one else does.
Example: Avoid minor dishonesties (like lying on tax forms or cheating on tests), trusting
that Allah is fully aware of your actions.

 Establish Prayer (Salah)

Practical Step: Build your daily routine around your prayers instead of fitting prayers into
your routine.
Example: Block out time on your calendar for each salah, especially if you’re in school or
work—make it non-negotiable.

 Do Good (Ihsan)
Practical Step: Go beyond just fulfilling obligations—act with excellence and sincerity.
Example: Help someone anonymously or do a chore at home without expecting
recognition, purely for the sake of Allah.

2. The importance of faith and avoiding shirk:

‫َو ِا ۡذ َقا َل ُل ۡق ٰم ُن ِلا ۡب ِن ٖه َو ُه َو َي ِع ُظ ٗه ٰي ُب َن َّى َلا ُت ۡش ِر ۡك ِبال ّٰل ِه ؕ ِا َّن ال ِّش ۡر َك َلـ ُظ ۡل ٌم َع ِظۡي ٌم‬
Translation:
And call to mind when Luqman said to his son while exhorting him: “My son, do not
associate others with Allah in His Divinity.20 Surely, associating others with Allah in His
Divinity is a mighty wrong.”21
Explanation:
20. This particular admonition from the wisdom of Luqman has been cited here for two
reasons: (1) He gave this admonition to his son, and obviously, no one can be insincere to
his own children. A person may deceive others, may behave hypocritically towards them,
but no one, not even a most depraved person, will try to deceive and defraud his own
children. Therefore, Luqman’s admonishing his son thus is a clear proof of the fact that in
his sight shirk was indeed the most heinous sin, and for that very reason he first
admonished his dear son to refrain from this iniquity. (2) The second reason for this
narration is that many parents from among the disbelievers of Makkah were compelling
their children to turn away from the message of Tauhid being preached by the Prophet
Muhammad (peace be upon him) and remain steadfast on the creed of shirk, as is being
stated in the following verses. Therefore, those foolish people are being told, as if to say,
The well-known sage of your own land had wished his children well by admonishing
them to avoid shirk, now you should judge it for yourself whether you are wishing your
children well or ill when you compel them to follow the same creed of shirk.”
21. Zulm means to deprive someone of his right and to act unjustly. Shirk is a grave
iniquity because man sets up such beings as equals with his Creator and Provider and
Benefactor as have no share whatever in creating him, nor in providing for him, nor in
bestowing the blessings on him, which he is enjoying in the world. There could be no
greater injustice than this. The Creator’s right on man is that he should worship Him
alone, but he worships others and so deprives Him of His right. Then, in whatever he
does in connection with the worship of others than Allah, he exploits many things, from
his own mind and body to the earth and heavens, whereas, all these things have been
created by Allah, the One. And man has no right to use any of them in the worship of any
other than Allah. Then, the right of man’s own self on him is that he should not debase
and involve it in punishment. But when he worships others than his Creator, he debases
his self as well as makes it deserving of the punishment. Thus, the entire life of a mushrik
becomes zulm in every aspect and at all times and his every breath becomes an
expression of injustice and iniquity.

‫َو ِا ۡن َجا َه ٰد َك َع ٰٓلى َا ۡن ُت ۡش ِر َك ِب ۡى َما َلۡي َس َل َك ِب ٖه ِع ۡل ٌم ۙ  َف َلا ُت ِط ۡع ُه َما َو َصا ِحۡب ُه َما ِفى ال ُّد ۡن َيا َم ۡع ُر ۡو ًفا َّوا َّت ِب ۡع َس ِبۡي َل َم ۡن َا َنا َب ِا َل َّى ۚ ُث َّم ِا َل َّى‬
‫َم ۡر ِج ُع ُك ۡم َف ُا َن ِّب ُئ ُك ۡم ِب َما ُكۡن ُت ۡم َت ۡع َم ُل ۡو َن‬
Translation:
But if they press you to associate others with Me in My Divinity, (to associate) those
regarding whom you have no knowledge24 (that they are My associates), do not obey
them. And yet treat them well in this world, and follow the way of him who turns to Me
in devotion. Eventually it is to Me that all of you shall return,25 and I shall then tell you
all that you did.”26
Explanation:
25. “All of you”: the children as well as the parents.
26. For explanation, see (E.Ns 11 and 12 of Surah Al- Ankabut).
27. The other admonitions of Luqman are being narrated here to imply that like the basic
beliefs, the teachings pertaining to morals that the Prophet (peace be upon him) is
presenting, are not anything new in Arabia.

‫ٰي ُب َن َّى ِا َّن َه ۤا ِا ۡن َت ُك ِمۡث َقا َل َح َّب ٍة ِّم ۡن َخ ۡر َد ٍل َف َت ُك ۡن ِف ۡى َص ۡخ َر ٍة َا ۡو ِفى ال َّس ٰم ٰو ِت َا ۡو ِفى اۡل َا ۡر ِض َي ۡا ِت ِب َها‬
‫الّٰلُه ؕ ِا َّن ال ّٰل َه َل ِطۡي ٌف َخ ِبۡي ٌر‬
Translation:
(Luqman said):27 “Son, Allah will bring forth28 everything even if it be as small as the
grain of a mustard seed even though it be hidden inside a rock or (anywhere) in the
heavens or earth. Allah is Most Subtle, All-Aware.
Explanation:
That is, nothing can escape Allah’s knowledge and His grasp. A seed in the rock may be
hidden for you, but it is known to Allah. A particle in the heavens may be very distant for
you, but for Allah it is very near. A thing lying in the layers of the earth may be lying in
darkness for you but for him it is in full light. Therefore, you cannot do anything good or
bad, anywhere or any time, which may remain hidden from Allah. He is not only aware
of it, but when the time for accountability comes, He will place before you a full record
of each act of yours.
 In this there is a subtle allusion to this that whoever will enjoin good and forbid evil, will
inevitably have to face and undergo afflictions and hardships in the world.

‫ۡر َعٰلى َم ۤاۤا َاَصاَبَك ؕ ِا َّن ٰذ ِل َك ِم ۡن َع ۡز ِم‬

‫ۡر‬‫اۡصِب‬
‫ِر‬‫ُمۡن َك َو‬
‫ۡص‬
‫ِن‬ ‫ۡنَو‬
‫ِفاۡن َه َع اۡل‬ ‫ۡلُرۡرۡو‬‫ۡن ِباۡل َم‬
‫ُمۡع‬ ‫ٰيُبَنَّى َاِقِم الَّصٰلۡا ۡرو ۡل ۡع ۡو‬
‫َةَوۡا‬
‫ُم‬ ‫ُا ِۚر‬‫اُاُمۡل‬
‫ۡلۡو‬ ‫ۡواۡل‬
Translation:
Son, establish Prayer, enjoin all that is good and forbid all that is evil, and endure with
patience whatever affliction befalls you.29 Surely these have been emphatically
enjoined.30
Explanation:
Another meaning can be: “These are things which require courage and resolution. To
rise for the reformation of the people and to brave the hardships of the way cannot be the
job of a mean-spirited and cowardly person.”
Tusair in the original is from sear, a disease in the camel’s neck clue to which it keeps its
face turned to one side. The idiom implies the attitude of a person who shows arrogance
and vanity, turns his face away and treats others with scant respect.

‫ىَاۡرِض َمَر ًح ا ؕ ِا َّن ال ّٰل َه َلا ُي ِح ُّب ُك َّل ُم ۡخ َتا ٍل َف ُخ ۡو ٍۚر‬

‫ۡل‬ ‫ۡر‬
‫ِفاۡل‬ ‫اَل‬ ‫َواَل ُتَصِّع ۡر ۡم‬
‫ۡر َخ َّدَك ِللَّناِس َو َتۡمِش‬
Translation:
Do not (contemptuously) turn your face away from people,31 nor tread haughtily upon
earth. Allah does not love the arrogant and the vainglorious.32
Explanation:
Mukhtal in the original implies a person who has a very high opinion of himself, and
fakhur is the one who boasts of his superiority over others. A man becomes haughty and
arrogant and vain in his gait only when he is puffed up with pride, and wants that others
should feel his superiority.
According to some commentators it means this: “Walk neither fast nor slow but at a
moderate pace”, but the context shows that here the pace or the rate of walking is not the
question. There is nothing morally wrong with a fast or a slow pace in itself, nor can
there be a rule made for it. When a man is in a hurry, he has to walk fast, and there is
nothing wrong if one walks slow when walking for pleasure. Even if there is a standard
for the moderate pace, it cannot be made a law for every person at all times. What is
actually meant by this is to reform the state of the self under which a person walks
haughtily. The haughtiness and arrogance of a person inevitably manifests itself in his
gait and style of walking, which shows the state of his mind and also the cause of his
pride and haughtiness. Wealth, authority, beauty, knowledge, power and such other
things cause a man to become proud and vain, and each of these gives him a special style
of gait. Contrary to this, manifestation of humility in the gait is also the result of one or
the other morbid mental state. Sometimes the hidden conceit of the self of a man takes on
the form of ostentatious humility, piety and godliness and this is shown by his gait; and
sometimes man really feels so embittered by the frustrations of the world that he adopts a
sick man’s gait. What Luqman meant to say is this: “Avoid these states of the mind and
self and walk the gait of a simple, honest and noble person, which neither shows any
vanity and haughtiness nor weakness nor ostentatious piety and humility.”
The taste of the Prophet’s (peace be upon him) great companions in this regard can be
judged from a few instances. When Umar (may Allah be pleased with him) once saw a
man walking with his head hung down, he shouted out to him, saying, “Walk with your
head raised up. Islam is not sick.” He saw another person walking like a weak, sick man,
and said, “Wretch! Do not sully our religion” Both these incidents show that in the sight
of Umar religious piety did not at all require that one should walk cautiously, like the sick
man and show undue humility by one’s gait. Whenever he saw a Muslim walking such a
gait, he would have the apprehension that it would misrepresent Islam and would depress
the other Muslims. A similar incident was once met with by Aishah (may Allah be
pleased with her). She saw a person walking as if run down and exhausted. She asked
what was the matter with him. It was said, “He is one of the reciters of the Quran (i.e. a
person who remains engaged in reciting and teaching the Quran and in worship).” At this
she said, “Umar was the chief of the reciters of the Quran, but as it was he would walk
with a firm foot, and he would speak with force and strength, and he would give a good
beating if he had to.” (See E.N. 43 of Surah Bani Israil) and (E.N. 79 of Surah Al-
Furqan).

‫ۡل‬
‫َحِمۡي ِر‬
‫ُت‬ ‫َرَاۡصَواِتَلَصۡوۡياۡل‬
‫ۡو‬ ‫َوا ۡق ِص ۡد ِف ۡى َم ۡش ِي َك َوا ۡغ ُض ۡض ِم ۡن َص ۡو ِت َؕك ۡنِاۡل ۡص‬
‫َّن َاۡن َك اۡل‬
Translation:
Be moderate in your stride33 and lower your voice. Verily the most disgusting of all
voices is the braying of the donkey.”34
Explanation:
This does not mean that one should always speak in a low voice and should never raise
one’s voice. By citing the braying of the donkeys, it has been clearly indicated what some
of the tone and voice in speech is meant to be discouraged. One kind of lowness and
loudness, roughness and softness, of the tone and voice is that which is needed under
natural and genuine requirements. For example, when speaking to a man close at hand, or
to a small group of the people, one would speak in a low voice, and when speaking to a
man at a distance or to a large number of the people, one would inevitably have to speak
loudly. Similar is inevitably the difference in tones depending on the occasion and
situation. The tone of praise has to be different from the tone of condemnation, and of the
expression of goodwill from that of indignation. This thing is in no way objectionable.
Nor does the admonition of Luqman imply that one should always speak in a soft and low
voice and tone regardless of the occasion and requirement. What is objectionable is that
one should shout oneself hoarse and produce a voice like the donkeys’s braying in order
to bully and debase and browbeat the other person.
A thing can be subjected to somebody in two ways:
(1) The thing may be made subordinate to him and he may be authorized
to use and exploit it as he likes, and
(2) The thing may be subjected to a law and system so that it becomes
useful for him and serves his interests accordingly. Allah has not subjected everything in
the earth and heavens to man in one and the same sense, but has subjected certain things
in the first sense and certain others in the second sense. For example, He has subjected
the air, water, earth, fire, vegetation, minerals, cattle and many other things in the first
sense, and the sun, the moon, etc. in the second sense.
Collective Message of Ayahs 13–19
These verses are a beautiful summary of what it means to live a life of faith,
responsibility, and humility. Luqman advises his son on:
Tawheed – Worshiping Allah alone and avoiding shirk.
Gratitude and obedience to parents, without compromising on faith.
Accountability – Belief that Allah knows all actions, even the smallest.
Establishing prayer and good character – Being just, patient, and balanced.
Avoiding pride – Walking and speaking with humility.

Practical Implementation in Daily Life

Here’s how you can live out these teachings in a real and consistent way:

 Strengthen Your Faith and Avoid Shirk

Practical Mindset: Make Allah the center of your decisions and thoughts.
Actions:
Start your day with a dua or small dhikr to remember Him first.
Don’t rely on charms, astrology, or “lucky” items—rely only on Allah.
Say “InshaAllah” (If Allah wills) and “Alhamdulillah” (All praise to Allah) often.

 Honor and Serve Your Parents

Practical Mindset: See caring for your parents as an act of worship.
Actions:
Call or visit them regularly with sincere kindness—even if you're busy.
Serve them practically (e.g., errands, tech help, emotional support).
If they pressure you against your deen, politely refuse but stay respectful.

 Live with Accountability to Allah

Practical Mindset: You are always in Allah’s sight—He knows everything.
Actions:
Avoid sins even in private (e.g., cheating, lying, secret habits).
Reflect each night: What did Allah see me do today? What can I improve?

 Establish Prayer and Be a Force for Good

Practical Mindset: Salah is your anchor, and your behavior reflects your faith.
Actions:
Prioritize your 5 daily prayers, even in busy or public settings.
Encourage your family or friends toward good without judgment.
Be patient when things go wrong—recognize life’s tests as part of faith.
  5. Cultivate Humility in Behavior and Speech
Practical Mindset: True strength is shown through calmness and respect.
Actions:
Speak with a gentle voice—even during disagreements.
Don’t walk or act like you’re better than others.
On social media, avoid bragging or mocking; spread kindness and positivity.
In Short: Live Like a Believer
These verses are a blueprint for how a believer should live:
Pure in faith, respectful to parents, conscious of Allah, regular in prayer, humble in heart,
and kind in behavior.

3. The reality of hereafter:

‫” َما َخ ْل ُق ُك ْم َوَلا َب ْع ُث ُك ْم ِإ َّلا َك َن ْف ٍۢس َٰو ِح َد ٍۢة ۚ ِإ َّن ٱل َّل َه َس ِمي ٌۭۢع َب ِصي ٌۭر‬
Translation:
“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. Indeed, the promise of Allah is truth. So, let not the worldly life
delude you, and do not let the Deceiver (Shaytan) delude you about Allah.”

Explanation:
This verse addresses all of humanity (O mankind) — not just Muslims. It is a universal
warning about the Day of Judgment, where each individual will be responsible for their own
deeds. Allah gives three important messages in this verse:
1. No Relationship Will Help on the Day of Judgment: Even the closest human bond —
parent and child — will not benefit anyone on that Day. No father can save his son, and
no son can rescue his father. This highlights that on the Day of Judgment, each soul
stands alone, and only your own deeds will matter. On that day, emotional ties, social
status, family name, or connections will mean nothing.

2. “The Promise of Allah is True”: This reminds us that the Day of Judgment is not a
myth. Allah has promised resurrection, accountability, and reward/punishment. Allah never
breaks His promises. It affirms that this life is temporary, and the afterlife is real and
permanent.

3. Don’t Be Deceived by Dunya or Shaytan:

Two powerful sources of deception are mentioned:
• The World (Dunya):
Its beauty, distractions, wealth, entertainment, and ambitions can make people forget the
Hereafter. The verse warns: Don’t let this temporary world blind you to eternal reality.
• The Deceiver (Shaytan): He whispers false hopes like:
• “You’re still young; enjoy life, you can repent later.”
• “Allah is merciful, don’t worry about sin.”
• “Judgment Day is far away, if it even happens.”
 This verse tells us not to fall for these spiritual traps.
Example: Imagine a final exam for which you were told months in advance to prepare.
Some students study, attend classes, take notes. Others say:
• “There’s still time.”, “The teacher might cancel the test.”, “I’ll copy from a friend.”
When the exam day comes, it’s strictly individual — no copying, no excuses, no outside help.
This is how the Day of Judgment will be. You cannot rely on your loved ones or make excuses
your own preparation (good deeds) is the only thing that will help.

Practical Implications:

1. Personal Accountability:
This ayah teaches us to take personal responsibility for our actions. Blaming others won’t work
on the Day of Judgment. Focus on your own salah, honesty, modesty, intentions, and charity
— because no one else can carry your burden.
2. Don’t Delay Good Deeds:
People often say:
• “I’ll start praying later.”
• “I’ll wear hijab when I’m older.”
• “I’ll give charity when I earn more.”
But this verse reminds us that death and the Hereafter are certain — don’t delay preparation
for it.
3. Check Your Relationship with the World:
We live in a world full of distractions — social media, money, fashion, fame. This verse
tells us to enjoy the world, but don’t let it blind you. Make sure your heart is attached to
Allah more than dunya.
Ask yourself:
• Is my career taking me closer to Allah or away?
• Are my friends helping my akhirah or hurting it?
• Am I more concerned with people’s opinion or Allah’s judgment?
4. Beware of Shaytan’s Traps:
Shaytan uses modern ideas to misguide:
• “You only live once.”
• “Religion is outdated.”
• “As long as your heart is clean, actions don’t matter.”
This ayah warns: Shaytan’s job is to make you underestimate the Hereafter. Be alert and seek
protection from him through du’a, dhikr, and Qur’an.

: ‫” َو َل ْو َأ َّن َما ِفي ٱ ْل َأ ْر ِض ِمن َش َج َر ٍة َأ ْق َل ٰـ ٌۭم َوٱ ْل َب ْح ُر َي ُم ُّد ُهۥ ِم ۢن َب ْع ِد ِهۦ َس ْب َع ُة َأ ْب ُح ٍۢر َّما َن ِف َد ْت َك ِل َم ٰـ ُت ٱل َّل ِه ۗ ِإ َّن ٱل َّل َه َع ِزي ٌز َح ِكي ٌۭم‬
Translation:
“And if whatever trees upon the earth were pens and the sea [was ink], replenished
thereafter by seven [more] seas, the words of Allah would not be exhausted. Indeed, Allah
is Exalted in Might and Wise.”

Explanation:
 This verse uses a powerful metaphor to highlight the infinite knowledge and wisdom of
Allah. Even if every tree on Earth were turned into pens, and the oceans (plus seven more
oceans) were turned into ink, writing out the full wisdom, commands, and knowledge of
Allah would still not be enough—the pens would break, the ink would finish, but Allah’s
words (His knowledge and guidance) would still remain infinite. This points to two major
ideas:
1. Allah’s Knowledge is Limitless.
Human knowledge is always expanding, but even our most advanced sciences cannot reach
the boundaries of Allah’s knowledge. We only know what He allows us to know.
2. Allah’s Wisdom is Incomprehensible to Us.
Even when we do not understand the reason behind certain events, rulings, or life
challenges, this verse reminds us that Allah is Wise in all that He does.
Example:
Imagine a group of scientists trying to study the ocean. They use the latest technology —
submarines, satellites, sensors — and after decades, they discover new species, new
underwater ecosystems, and even new geological formations. Yet scientists agree they have
only explored 5% of the ocean.
Now think of this example in light of the verse:
If we can barely explore a single creation of Allah (the ocean) in full, how could we ever
grasp all His knowledge — about the past, the future, every soul, every planet, every law of
the universe, every heartbeat, every unseen realm?
The verse humbles us — showing that our tools, minds, and efforts have limits, while
Allah’s knowledge has no limits.

Practical Implications:

1. Trust in Allah’s Plan:

Sometimes, things happen in life that we do not understand — like a job loss, illness,
delayed success, or unanswered prayers. This verse reminds us that Allah sees the full
picture and His wisdom guides everything. Just as a child may not understand why a doctor
gives a bitter medicine, we may not understand the wisdom behind Allah’s decisions, but
we must trust His knowledge.
2. Stay Humble in Knowledge:
Whether someone is a scholar, scientist, or expert — no matter how much we know, it’s a
drop in the ocean compared to Allah’s knowledge. This should lead to humility, not
arrogance.
3. Encouragement to Keep Learning:
Even though we can never reach the full extent of Allah’s knowledge, this verse doesn’t
discourage learning. On the contrary, it inspires us to keep seeking knowledge, as every
new discovery helps us appreciate the grandeur of His creation.
4. Strengthen Faith and Patience:
When we’re confused by trials or global events, we remember: Allah’s wisdom governs all
things. Faith means accepting that we don’t need to know why everything happens, but we do
know Who is in control.
 4. Rights of Parents and Motherhood:
‫َأ‬ ‫ُأ‬
‫َوَوَّصْيَنا ٱِإْلنَٰس َن ِبَٰوِلَدْيِه َح َمَلْتُه ُّمُهۥ َوْهًنا َعَلٰى َوْه ٍۢن َوِفَٰصُلُهۥ ِفى َعاَمْيِن ِن ٱْش ُكْر ِلى َوِلَٰوِلَدْيَك ِإَلَّى ٱْلَمِصيُر‬

Translation:
And We have commanded people to ˹honor˺ their parents. Their mothers bore them through
hardship upon hardship, and their weaning takes two years. So be grateful to Me and your
parents. To Me is the final return.

Explanation:

This verse of Surah Luqman introduces a divine command from Allah to mankind to show ihsan
(excellence and kindness) to their parents. It's not just advice; it's a strong directive indicating
how crucial this is in Islamic ethics. It focuses on the mother’s physical and emotional hardship
during pregnancy. The phrase "wahn ‘alā wahn" (weakness upon weakness) conveys
exhaustion sickness, discomfort, labor, and the physical toll of nurturing a child in the womb.
This vivid description aims to evoke empathy and appreciation for the mother's sacrifices.
Moreover, there is a specific time, for a child to be weaned off breastfeeding — a process that
also requires patience and care from the mother. Combined with pregnancy, this implies a
minimum of about 2.5 years of intense physical and emotional investment by the mother in a
child’s early life. Here, Allah links gratitude to Him with gratitude to parents — especially
mothers. This pairing suggests that parental rights are second only to the rights of Allah in
importance. The use of the word "anishkur" (be grateful) is a command, and in Arabic, this root
implies, appreciation, and sincere thanks. The verse ends by reminding us of the ultimate
accountability. This reinforces the seriousness of both gratitude and respectful behavior toward
parents. It reminds believers that even if parents are no longer present or aware of the gratitude,
Allah always is. Hazrat Owais (R.A) was a man from Yemen known for his piety and obedience
to his mother. The Prophet (SAW) said: “If Uwais were to ask Allah for anything, it would be
granted.” Though he longed to meet the Prophet ‫ﷺ‬, he chose to stay back to care for his mother.
Later, Umar ibn al-Khattab was instructed by the Prophet ‫ ﷺ‬to ask Uwais to make dua for him if
they ever met. There’s another event where a man carried his mother to hajj. A man carried his
elderly mother on his back all the way during Hajj and asked Ibn Umar (RA): “Have I repaid
her?” Ibn Umar replied: “You have not even repaid one contraction of her labor.” This shows
that no matter how much one does, the mother’s pain and sacrifice during childbirth is
immeasurable. However, The Prophet ‫ ﷺ‬never forgot his foster mother Halima Sadia. He
would honor her, spread his cloak for her to sit, and give her gifts even after becoming the
Prophet. This demonstrates lifelong respect and gratitude, not just during childhood.

Practical Implication:

1. Prioritize Respect and Obedience to Parents:

Speak to parents kindly and patiently, especially when they are elderly and avoid
arguments or raising your voice. Take their advice seriously even if you choose
 differently and always respect their opinions. Example: If your parent expresses an
opinion you disagree with, respond calmly and with manners, instead of reacting harshly.

2. Acknowledge and Appreciate Mothers Especially:

Understand the physical and emotional sacrifices mothers go through during pregnancy,
childbirth, breastfeeding. Moreover, make it a habit to thank your mother, assist her with
tasks, and ease her burdens. Example: If your mother is tired, offer to cook, clean, or
spend time with her.

3. Balance Between Worship and Family Duties:

The verse links gratitude to Allah with gratitude to parents, teaching us to balance
spiritual obligations with family responsibilities. Example: When organizing your day,
ensure time for both your prayers and helping your parents (e.g. checking in on them).

4. Make Dua for parents regularly:

Prophet Muhammad ‫ ﷺ‬taught us to say: "My Lord, have mercy upon them as they
brought me up [when I was] small." (Surah Al-Isra 17:24).: Include this dua in your
daily prayers or after salah.

5. Visit, Call, and Serve Parents Regularly:

Especially if you're living apart, make consistent efforts to stay in touch and meet their
emotional and physical needs. Example: Call daily, visit weekly, or send gifts
occasionally to show love and presence.