Surah Luqman (31) — Ayah 16

(Ayah 16) ➊ { يٰبُنَيَّ اِنَّهَاۤ اِنْ تَكُ …:} After the first advice of Luqman (peace be upon him), in the next two verses Allah Almighty gave advice regarding parents. Now, the mention of the advices of Luqman (peace be upon him) begins again. In the first advice, there was a refutation of associating partners with Allah and a statement of His oneness; in this advice, there is a statement of the perfection of Allah’s knowledge and power.

➋ According to most commentators, in {’’ اِنَّهَاۤ ‘‘} the pronoun {’’هَا‘‘} refers to the act of good or evil mentioned in the previous verse {’’بِمَا كُنْتُمْ تَعْمَلُوْنَ ‘‘}: {’’ أَيْ إِنَّ الْفِعْلَةَ الْحَسَنَةَ أَوِ السَّيِّئَةَ إِنْ تَكُ مِثْقَالَ حَبَّةٍ ‘‘} meaning, “If a good or bad deed is equal to a mustard seed…” Ibn Ashur said that the feminine noun of {’’ تَكُ ‘‘} should be considered implied according to the indication of place: { ’’ أَيْ إِنْ تَكُ الْكَائِنَةُ ‘‘} meaning, if anything that happens is equal to a mustard seed. This is general, which includes both good and evil.

➌ { مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ:} means the smallest thing, because the Arabs use the word {’’مِثْقَالَ ذَرَّةٍ‘‘} for it, or {’’ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ ‘‘}. The word is from the weight of an instrument, on the pattern of {’’ مِثْقَالَ ‘‘ ’’ثَقُلَ‘‘}, on the pattern of {’’مِفْعَالٌ۔‘‘}.

➍ { فَتَكُنْ فِيْ صَخْرَةٍ اَوْ فِي السَّمٰوٰتِ اَوْ فِي الْاَرْضِ :} This statement is as an example of anything that is as hidden as possible and as difficult to obtain as possible.

➎ { يَاْتِ بِهَا اللّٰهُ:} In this is a statement of the perfection of Allah’s knowledge and power: that whatever thing is, wherever it may be, however hidden or however distant, Allah knows where it is and is fully capable of bringing it forth. Whenever He wills, He will bring it to Himself. This also includes that whether a deed is good or bad, however secretly it is done and wherever its doer may go, Allah will bring it and its doer to Himself and will reward or punish accordingly. (See Surah Al-Anbiya: 47) When this is the state of His knowledge and power regarding such hidden and inaccessible things, then estimate for yourself His knowledge and power regarding those things which are not so difficult and hard. In this advice is the emphasis of “Ihsan” mentioned in the Hadith of Jibreel: that a person should always keep in mind that whatever I am doing, my Master is watching me and He has full power over me. This saves a person from disobeying Allah Almighty.

➏ In { اِنَّ اللّٰهَ لَطِيْفٌ خَبِيْرٌ : ’’لُطْفٌ‘‘} both the meanings of subtlety and gentleness are found. Ibn Ashur said: {’’اَللَّطِيْفُ مَنْ يَّعْلَمُ دَقَائِقَ الْأَشْيَاءِ وَيَسْلُكُ فِيْ إِيْصَالِهَا إِلٰي مَنْ تَصْلُحُ لَهُ مَسْلَكَ الرِّفْقِ‘‘} “Latif is the one who knows the most subtle things and, to those for whom they are suited, delivers those things to them in a gentle manner.” For example, the manifestation of His being Latif is seen in the existence of that insect which is inside a very large rock, to which there is no way to reach or to deliver food. Now, it is the work of this Latif and All-Perceiving that He created it there, then every moment provided for its every need, then whenever He wills, He can bring it out by breaking the rock or without breaking it and without causing it the slightest scratch, wherever He wills. The One who has such knowledge and control over things equal to a mustard seed, what will be the state of His knowledge and power regarding great things!? Thus, the statement of the fundamental authentic belief is completed here.

16-1 If its reference is to خطیئۃ, then the meaning is a sin and an act of disobedience to Allah. And if its reference is to خصلۃ, then the meaning will be a trait of goodness or badness. The meaning is that no matter how secretly a person does a good or bad deed, it cannot remain hidden from Allah; on the Day of Resurrection, Allah will bring it forth, meaning He will give its recompense: a good reward for a good deed, a bad reward for a bad deed. The example of a mustard seed is given because it is so small that its weight is not felt, nor can it tip the scales in weighing. Similarly, a rock (in a wilderness, mountain, far from habitation) is the most hidden place. This subject is also mentioned in a hadith. It is stated: "If any one of you performs a deed inside a stone without any hole, which has neither a door nor a window, Allah will make it manifest to the people, no matter what kind of deed it is." (Musnad Ahmad, -328) Because He is Subtle and All-Perceiving. His knowledge encompasses even the most hidden things, and He is Aware even of the movements and stillness of an ant walking in the darkness of the night.

16. O my dear son! If (your deed) is even the weight of a mustard seed, and it is (hidden) in a rock, or in the heavens, or in the earth, Allah will bring it forth [22]. Surely, Allah is Subtle and All-Aware.

[22]
The Knowledge and Power of Allah Almighty:

In this verse, Hazrat Luqman also described the vastness of Allah Almighty’s knowledge of the unseen and His power. Regarding knowledge of the unseen, it is such that whatever smallest deed you do—whether openly or hidden behind many veils—He is fully aware of your actions. He even knows the thoughts in your hearts. He has a complete record of you with Him. Therefore, whatever you do, do it thoughtfully and with fear of Allah. As for His power, it is such that to resurrect you after death and bring you before Him is a very great matter. He has the power to bring even a single grain of mustard seed, which lies in the darkness of a crevice, before Himself. Hazrat Luqman, by explaining this to his son, wanted to correct his character and instill the quality of taqwa (God-consciousness) in him.