Luqman 31:20 · Luqman · Arabic, translation, recitation

Other English translations

Abdel Haleem (Oxford)+

"[People], do you not see how God has made what is in the heavens and on the earth useful to you, and has lavished His bless-ings on you both outwardly and inwardly? Yet some people argue about God, without knowledge or guidance or an illuminating scripture."

Pickthall (classic)+

"See ye not how Allah hath made serviceable unto you whatsoever is in the skies and whatsoever is in the earth and hath loaded you with His favours both without and within? Yet of mankind is he who disputeth concerning Allah, without knowledge or guidance or a scripture giving light."

Yusuf Ali (classic)+

"Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen? Yet there are among men those who dispute about Allah, without knowledge and without guidance, and without a Book to enlighten them!"

Tafsīr · classical commentary

Ibn Kathir

Abridged English, public domain

Reminder of Blessings Here

Allah reminds His creation of the blessings He bestows upon them in this world and the Hereafter. In the heavens He has subjugated for them the stars which give them light during the night and during the day, and He has created clouds, rain, snow and hail, and made the heavens a canopy which covers and protects them. On earth He has created for them stability and rivers, trees, crops and fruits; He has completed and perfected His graces upon them, apparent and hidden, by sending Messengers, revealing Books and removing doubts and excuses. Yet despite all this, not all the people believe, and indeed there are those who dispute concerning Allah, that is, His Tawhid, and His sending the Messengers. Their dispute is without knowledge and they have no sound evidence or valid inherited Book. Allah says:

ومِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَلاَ هُدًى وَلاَ كِتَـبٍ مُّنِيرٍ

(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) (22:8) meaning clear and unambiguous.

وَإِذَا قِيلَ لَهُمْ

(And when it is said to them) means, to these people who dispute about the Oneness of Allah.

اتَّبِعُواْ مَآ أَنزَلَ اللَّهُ

("Follow that which Allah has sent down,") means, the pure Divine Laws that He has sent down to His Messengers,

قَالُواْ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا

(they say: "Nay, we shall follow that which we found our fathers (following).") means, they have no other proof except the fact that they are following their forefathers. Allah says:

أَوَلَوْ كَانَ ءَابَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئًا وَلاَ يَهْتَدُونَ

(Even though their fathers did not understand anything nor were they guided) (2:170) meaning, `what do you think, you who take the forefathers' deeds as proof, that they were misguided and you are following in their footsteps' Allah says:

أَوَلَوْ كَانَ الشَّيْطَـنُ يَدْعُوهُمْ إِلَى عَذَابِ السَّعِيرِ

(Even if Shaytan invites them to the torment of the Fire)

Commentary

At the beginning of the Surah, the Kafirs and the Mushriks were admonished for still persisting with their Kufr and Shirk despite that they had seen the manifestations of the all-encompassing knowledge and the most perfect power of Allah Ta’ ala. And in contrast to their condition, obedient believers were praised and mention was made of their good end. In between, the description of the bequests (wasaya of Luqman, peace on him, was in a way a complement of the same subject. In the verses cited above, the text reverts to the subjects of Allah Ta’ ala's all-encompassing knowledge and power, His bounties and favors showered on the creations with an exhortation to believe in the principle of His Oneness.

The expression: سَخَّرَ‌ لَكُم (sakhkhara lakum: translated as 'subjugated for you' ) in verse 20: سَخَّرَ‌ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ (Allah has subjugated for you what is in the heavens and what is on the earth) is well known and means to make something subservient to someone. This raises a question at this place. Is it not that, first of all, not even everything on the earth is subservient to human will and command? In fact, there are many things that act counter to human choice. As for things of the heavens particularly, there exists just about no probability of their being subservient to human beings. The answer is that 'subjugation' really means to force something into doing a particular job in a state of virtual compulsion. So, subjugating the entire creation of the heavens and the earth for human beings means that the whole range of such creations was yoked in their service to bring all sorts of benefits to them. Out of these things, many were put in their service by subjecting them to their command as well, in that they could use them as and when they wished. But, there are other things that have been, of course, commissioned to serve them - which they are doing all right - but, such was the dictate of Divine wisdom, that they were not made subject to the command of human beings, for example, the heavenly creations, planets, stars, lighting, rains and similar others. Had they been subjugated to follow human orders, these elements of creation would have been affected by human temperaments, tastes and varying conditions. One human being would have wanted the sun to rise early while the need of the other would have it rise later. Someone would have asked for rains while the other, being in travel through an open field, would have opted for no rains. So, these divergent demands would have triggered operational malfunction in the workings of the universal heavenly system. Therefore, Allah Ta` a1a did put all these things into the service of human beings but did not make them subject to their will and command. This too is, in a way, subjugation. Allah knows best.

The word: اسباغ (isbagh) in the next sentence of verse 20: وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَ‌ةً وَبَاطِنَةً (and has perfected His blessings on you, both outward and inward) means to perfect, make complete, provide in great abundance to the last fill. The Arabic word: نِعَم (ni'am) means 'blessings' which human beings recognize through their senses, for instance, the beauty of shape and the symmetry of human limbs made into such proportion as would allow maximum functional movement causing no disfigurement of one's shape and looks. Similarly, provisions, property; wealth, avenues of economic opportunity, health and well being arh also outward and perceived blessings. In the same way, making the religion of Islam easy to follow, being enabled to obey Allah and His Rasul ﷺ ، the ascendancy of Islam over other faiths and the support given to Muslims encountering enemies also come under the same outward blessings. As for inward blessings, they relate to the human heart, such as, 'Iman (faith), knowing Allah (ma'rifah), intellect, reason, good morals, the good fortune of having one's sins left unexposed and of one's crimes not punished instantly and many others.

The manifestations of Allah's knowledge, power and blessings are endless. These cannot by encompassed by anyone through speech, nor can any pen write them comprehensively.