Surah Luqman (Luqman ) 31 : 17

Overview (Verses 16 - 19)

The Hereafter and the Reckoning
 
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: Do not turn your cheek away from people in false pride, nor walk haughtily on earth. God does not love anyone who is arrogant, boastful. Be of modest bearing in your walk, and lower your voice; for the most hideous of voices is the braying of the ass. (Verses 18-19)
 
In drawing this image of arrogance the sūrah uses the Arabic term tuşa’ir which is translated here as ‘turn your cheek away’. This term is derived from the disease şa’ar which affects camels causing them to involuntarily turn their necks sideways. The sūrah chooses this term in order to describe the repugnance of turning one’s cheek away from people in a gesture similar to what camels affected by this disease do. Walking haughtily is another type of behaviour suggesting carelessness about people and their feelings. This is again a gesture that is disliked by God and man. It is a sign of a sick mind and a self-centred person: “God does not love anyone who is arrogant, boastful.” (Verse 18)
 
The order not to walk haughtily on earth is coupled with a statement about the proper way of walking: “Be of modest bearing in your walk.” (Verse 19) Such modesty is expressed in Arabic with the word iqşid, which connotes economy and definite purpose. The economy aspect referred to here is the need not to waste energy in a boastful, arrogant gait, and the purposeful walk is one which does not waste time; rather it moves towards its goal easily.
 
Luqmān’s admonition also urges his son to lower his voice, which is a mark of politeness, self-confidence and reliability. Only an impolite person, or one who has self doubt or uncertainty about what he says, resorts to speaking loudly as he tries to disguise such doubts by raising his voice. The sūrah shows this behaviour as disgusting, adding to its abhorrence with the comment: “Lower your voice; for the most hideous of voices is the braying of the ass.” (Verse 19)