Alif. Lām. Mīm. These are verses of the divine book, full of wisdom, providing guidance and mercy for those who excel in doing good, attend regularly to prayers, give in charity and are indeed certain of the hereafter. Those are the ones who follow their Lord’s guidance, and they are the ones who will be successful. (Verses 1-5)

The sūrah begins with three separate letters which are then described as “These are the verses of the divine book, full of wisdom.” (Verse 2) This serves to emphasize that the verses of this book are composed of letters of the same sort. The book is described here as being one of wisdom because wisdom is repeatedly mentioned in this sūrah.

Hence, it is fitting, in the normal method of the Qur’ān, that this particular aspect of the book is emphasized in this context. Moreover, speaking of the book as one of wisdom gives it connotations of life and will. It is as though the book itself is a living creature which is wise in what it says and the way it directs people to behave. It chooses its objective and serves it. This is indeed true of the book as it has life, spirit, movement and a distinctive personality. Furthermore, it provides friendly companionship, one which is felt by those who live with it and under its shade. They relate to it and have a mutual response with it just like close friends.

This book, which is full of wisdom provides “guidance and mercy for those who excel in doing good.” This is its essential and permanent status: providing guidance so that goodly people can follow the right way. Indeed, travellers who follow its way are never in error. This book also provides people with mercy as they feel reassured and contented by the guidance they are given. They feel God’s mercy as they attain success, establish firm bonds and strong mutual commitments among those who follow such guidance, and also between them and the laws of the universe in which they live.

The ones who excel in doing good are those who “attend regularly to prayers, give in charity and are indeed certain of the hereafter.” (Verse 4) Such people attend regularly to prayers, and offer them in full, on time and in the right manner. This fulfils the purpose of those prayers and enhances their effect on feelings and behaviour. Thus prayer creates a very strong bond with God, one which spreads an air of pleasantness on life as a whole. Giving generously in charity enables the giver to rise above the natural instinct to hold on to things. It helps to establish a social system based on mutual cooperation where both the affluent and the deprived find confidence and reassurance, as well as genuine mutual care. Certainty of the hereafter ensures that believers stay alert, seeking what God will give, and resisting the lure of all worldly comforts and luxuries. Furthermore, it keeps the believer heedful of what God desires, in public and private, in matters small or large. Thus he aims to achieve excellence in doing good, or ihsān, which the Prophet defined as: “To worship God as though you see Him; if you do not see Him, remember that He sees you.” [Related by al-Bukhārī and Muslim.] It is for those who excel in doing good that the divine book is both guidance and mercy. The transparency of their hearts enables them to find comfort and reassurance in this book. They are able to relate to the light that is at the core of its nature and understand its wise objectives. Therefore, they accept it feeling the harmony that it provides with the universe at large and appreciating the clarity of the way they follow. This Qur’ān gives to every heart what suits its openness and sensitivity.

On the other side stand a totally different type of people:

Among people there are some who would pay for idle talk, so as to lead people astray from the path of God, without knowledge, and thus they turn it to ridicule. For such people there is shameful suffering in store. When Our revelations are conveyed to such a person, he turns away in his arrogance as though he had not heard them, as though there were heaviness in his ears. Give him, then, the news of painful suffering.

(Verses 6-7)

Idle talk is any type of talk that distracts hearts and kills time without yielding any benefit to man or his mission on earth. Let us remind ourselves that man’s mission is to build human life on the basis of goodness, justice and righteousness. Islam defines this mission, its nature, limits and means, charting the way it should follow. The Qur’ānic statement here is general describing a type of person that always exists.

There are, however, reports that suggest that the Qur’ān is describing a particular incident that took place in the early years of Islam. These reports speak of al-Nađr ibn al-Ĥārith who used to buy books recording the legends and stories of Persian heroes. He made every effort to get people to listen to his narratives instead of listening to the Prophet reciting the Qur’ān. This statement, however, is more general and wider in scope than this. It describes a type of person with clear characteristics.

This type is seen in every generation just as they were evident in Makkah among the first community addressed by the Qur’ān.

“Among people there are some who would pay for idle talk.” (Verse 6) Such people would pay money, time and life to buy such idle talk. How high the price, and cheap the commodity in which such people spend their lives. They buy such talk “so as to lead people astray from the path of God, without knowledge, and thus they turn it to ridicule.” (Verse 6) They are truly ignorant. Their action is neither based on sound knowledge, nor aims for a wise objective. They have bad intentions and aims. They want to use such idle talk to lead themselves and others astray from God’s path.

They are ill-mannered, ridicule God’s path, and mock the way God has laid down for people’s lives. Hence, the Qur’ān issues a strong warning to such people. It shows them as contemptible, even before it completes their picture: “For such people there is shameful suffering in store.” (Verse 6) The description of their suffering as shameful is deliberate for this replies to their mocking of the divine way of life.

Painting the image of this other party is then resumed: “When Our revelations are conveyed to such a person, he turns away in his arrogance as though he had not heard them.” (Verse 7) The image here is full of movement, showing this person as arrogant, turning away in pride. He is, therefore, decorated with shame and this makes us look at him with contempt: “as though there were heaviness in his ears.” (Verse 7) It is this heaviness that stops him from listening to God’s verses. No person listens to these divine verses and then turns away so arrogantly. This description is completed with further ridicule: “Give him, then, the news of painful suffering.” (Verse 7) As explained in the Prologue, the verse uses here the term bashshir, which connotes the giving of happy news. Its usage adds further ridicule.

The ultimate proof of God’s might, wisdom and all other issues mentioned in the sūrah is the great universe, whose creation no human being ever claims for himself or for anyone other than God. The universe is huge and awesome, reflecting harmony and coherence. It has a fine and elaborate system. It captivates our hearts and readily faces human nature in such a way that it cannot turn away from it. Hence, it readily acknowledges the great Creator’s oneness and declares anyone who associates partners with Him as erring, as those who transgress the bounds of clear truth:

He has created the skies without any supports that you can see, and has placed firm mountains on earth, lest it sway with you, and has scattered through it all manner of living creatures. We send down water from the skies to cause every kind of goodly plant to grow on earth in pairs. This is all God’s creation. Show me, then, what others might have created! Surely, the wrongdoers are in obvious error. (Verses 10-11)

If we take the term ‘skies’ at its apparent meaning, without going into complex scientific research, we see how awesome, expansive and sublime they are. ‘Whether the reference here is to planets, stars, galaxies or other celestial bodies that move in the space whose nature and extent are known only to God, or to this blue dome which we see with our eyes but no one knows what exactly it is, the fact remains that there are huge, majestic bodies that are elevated without supporting pillars. People see them with their eyes, wherever they look during the night or day and wherever they travel on earth. To contemplate the sky with our naked eyes, even though we cannot comprehend its great dimensions, is sufficient to send a shudder through our whole beings. We see a great, endless expanse without limits, but we also see a fine and beautiful system that holds all these creatures in such perfect harmony. Neither our eyes nor our hearts ever tire of contemplating such majesty. Indeed, this beauty is so captivating that all our feelings are absorbed. What does man say when he realizes that each little dot of light moving in this great expanse may be millions of times bigger than the earth he lives on?

This reference to the limitless space, “He has created the skies without any supports that you can see,” is made quickly and briefly, before we are returned straight to earth which is no more than a tiny particle when compared to the great universal expanse.

Yet man sees the earth as huge indeed: no man can traverse it all, even though he spends his life in continuous travel. Thus, the sūrah returns us to earth so we contemplate it with open minds, and without the effects of familiarity that cloud our vision: “and has placed firm mountains on earth, lest it sway with you.” (Verse 10)

Geologists say that mountains are undulations of the face of the earth resulting from underground pockets of coolness where gases get frozen and reduce in size.

Thus the surface of the earth shrinks and becomes wrinkled allowing elevations and falls to take place in proportion to underground reductions in size. This may or may not be true, but God’s book clearly states that these mountains stabilize the earth so that it does not sway. Thus, the rise of a mountain in one place balances shrinkage in another. However, God’s word remains supreme. He is indeed the One who always states the truth.

The second presentation starts with a new construction, using narration and indirect advice. It takes up the question of gratitude to God alone, believing in His absolute oneness, and the question of the hereafter, reward and requital.

We bestowed wisdom on Luqmān: Be grateful to God; for he who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self- sufficient, ever to be praised. (Verse 12)

The sūrah chooses Luqmān as its spokesman on the questions of God’s oneness and the life to come. Reports on Luqmān’s identity vary, with some suggesting that he was a prophet, while others say that he was a devout person, but not a prophet.

The majority of scholars prefer this second view. It is also suggested that he was an Abyssinian slave, while some reports say that he was from Nubia, the area stretching today from southern Egypt to northern Sudan. It is also said that he was one of the Children of Israel and that he was a judge. Whoever Luqmān truly was, the Qur’ān states that he was a man endowed with wisdom, embodied in gratitude to God: “We bestowed wisdom on Luqmān: ‘Be grateful to God.’“ (Verse 12) The verse thus contains an implicit directive to show gratitude to God, emulating this sage who is chosen as an example to be followed. This is coupled with another directive making it clear that being grateful to God is of benefit only to the person expressing such gratitude, while it is of no benefit to God, who is ever praised even though none of His creatures offers any such praise: “He who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised.” (Verse 12) Thus, the person who abandons wisdom and who does not keep something for his future life betrays the worst type of stupidity.

The question of God’s oneness is then raised in the form of an admonition by Luqmān to his son: “Luqmān said to his son, admonishing him: My dear son! Do not associate any partners with God; for, to associate partners with Him is indeed a great wrong.” (Verse 13) This is a sincere piece of advice, for no parent wishes anything but good for his child. The sage, Luqmān, warns his son against associating partners with God, explaining that to do so is to be guilty of great wrongdoing. He emphasizes this fact twice: firstly, by explaining the reason, and secondly through the emphatic style employed. This is the truth that Muhammad presented to his people, but they argued and disputed with him, suspecting his motives and fearing that he might want to take power and place himself above them. What would they, then, say when they heard Luqmān, the sage, urging it upon his son? A father’s counsel is honest, sincere, free of suspicion. The fact is that God’s oneness is the old truth stated by everyone to whom God has imparted knowledge and wisdom. It aims to bring pure goodness and nothing else. This is the psychological effect intended here.

Continuing on from this parental advice, the sūrah speaks in gentle terms about relations between parents and children, delivering this in an inspiring and tender way. Nevertheless, the bond of faith takes precedence over such close relations:

We have enjoined upon man goodness to his parents: his mother bore him going from weakness to weakness, and his weaning takes place within two years. Be grateful to Me and to your parents. With Me is the end of all journeys. Yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them, but [even then] bear them company in this world’s life with kindness, and follow the path of those who turn towards Me. In the end, it is to Me that you shall all return, when I shall inform you about all that you were doing [in life]. (Verses 14-15)

That children are enjoined to be good to parents is mentioned repeatedly in the Qur’ān and by the Prophet. The reverse recommendation enjoining kindness to children occurs only rarely, but mostly in connection with infanticide, a special case with special circumstances. Human nature ensures that a newborn is taken care of by its parents. It is because of their very nature that people look after the new generation in order to ensure the continuity of life, as God wills. In this way, parents normally offer their personal efforts, resources, possessions and lives generally, without complaint or boredom. Indeed they often do not realize how much they give. They do it willingly and with pleasure, as if they were the recipients. Thus, parents do not need to be urged to take care of their children. It is children who need to be urged to look after the generation that has already given its all and stands at life’s departure gate. Children can compensate parents for even a portion of what they have given, even though they may dedicate their entire lives to such ends. Such parental dedication is given an inspiring image: “His mother bore him going from weakness to weakness, and his weaning takes place within two years.” (Verse 14) Needless to say, the mother gives the larger share of such sacrifice, with more love and care. “A man was carrying his mother on his back in ţawāf, [a worship ritual of pilgrimage], when he asked the Prophet: ‘Do I thus pay her back for what she did for me?’ The Prophet said: ‘No; not even for one heaved sigh.” [Related by al-Bazzār.] This is how the Prophet compares the two actions. The man could not repay his mother for even one heaved sigh during pregnancy or childbirth, for she carried her child in weakness upon weakness.

With this image of compassion the sūrah directs people to the need to express gratitude to God, the first Benefactor, and then to show gratitude to parents who are always ready to give to their children. These duties are given in order of priority: ‘Be grateful to Me and to your parents.” (Verse 14) This fact is linked to the reality of the hereafter: “With Me is the end of all journeys.” (Verse 14) It is then, at the end of the journey, that what has been advanced of good work will be of benefit.

The next paragraph in Luqmān’s admonition speaks about the hereafter and its accurate reckoning of people’s deeds and its just reward. This reality is not, however, presented as bare facts. It is shown against the panoramic scene of the universe, in an image that makes the human conscience tremble as it reflects on God’s detailed and perfect knowledge:

My dear son! If there be something which is no more than the weight of a grain of mustard seed, and though it be hidden in a rock, or in the skies, or in the earth, God will bring it forth. God is Gracious, All-Aware. (Verse 16)

No abstract presentation of God’s knowledge and its comprehensiveness, His power, accuracy of reckoning and fairness of weighing can match this clear and vivid image. This is the distinction of the unique Qur’ānic method, beautifully effected, profoundly effective. A grain of mustard seed, without weight or value, misplaced deep in a rock where it cannot be seen or found! Or it could be ‘in the skies’, in that vast, endless structure where a huge star appears no more than a little dot or a floating particle! Or it could be ‘in the earth’ lost in its sand and dust with nothing to indicate it. Nevertheless, ‘God will bring it forth.’ (Verse 16) His knowledge traces it and His power does not let go of it. “God is Gracious, All-Aware.” (Verse 16) A fitting comment on the magnificent scene! Our imagination continues to follow that mustard seed in those deep and vast areas so we reflect on God’s knowledge which never loses sight of it. Thus, our hearts are filled with awe and we turn to God appreciating His knowledge of all that is beyond the realm of our perception. Thus, the truth the Qur’ān wants to drive home is established in our minds.

The sūrah continues with Luqmān as he goes on admonishing his son. Having established the faith in man’s conscience and clarified its main essentials, he now speaks about attending to prayer, advocacy of the faith and perseverance in the face of inevitable difficulties:

My dear son! Attend regularly to prayer, and enjoin the doing of what is right and forbid the doing of what is wrong, and endure with fortitude whatever befalls you.

These are matters that require strong resolve. (Verse 17)

Such is the way of faith: declaring God’s oneness, knowing that He sees all, aspiration to His reward, trust in His justice and fear of His punishment. This is followed by a call to people to maintain the right path, enjoin what is right and forbid what is wrong. Prior to all this, however, we should ensure that we have the right equipment for the battle against evil: we should worship God alone, address prayers to Him, and remain steadfast despite adversity. Adversity can take many forms from deviation to stubbornness, turning away as well as verbal and physical abuse, loss of property and wealth, as also physical hardship: “These are matters that require strong resolve.” Such strong resolve allows no hesitation after a decision has been firmly taken.

Luqmān goes on to speak about the manners that should be characteristic of advocates who call on people to adopt the divine faith. Such advocacy of what is good does not permit behaving arrogantly towards people under the pretext of leading them to what is of benefit. Needless to say, arrogant behaviour that is not accompanied by the advocacy of goodness is even worse and more abominable: