سُوْرَةُ لُقْمَانَ
Surah Luqman (31) — Ayah 32
وَإِذَا غَشِيَهُم مَّوْجٌ كَٱلظُّلَلِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ فَمِنْهُم مُّقْتَصِدٌ ۚ وَمَا يَجْحَدُ بِـَٔايَـٰتِنَآ إِلَّا كُلُّ خَتَّارٍ كَفُورٍ ﴿32﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when a wave covers them like shades (i.e. like clouds or the mountains of sea-water), they invoke Allâh, making their invocations for Him only. But when He brings them safe to land, there are among them those that stop in between (Belief and disbelief). But none denies Our Signs except every perfidious ingrate.
Word by Word — Arabic, Transliteration & Meaning
وَإِذَا
wa-idhā
And when
غَشِيَهُم
ghashiyahum
covers them
مَّوْجٌۭ
mawjun
a wave
كَٱلظُّلَلِ
kal-ẓulali
like canopies
دَعَوُا۟
daʿawū
they call
ٱللَّهَ
l-laha
Allah
مُخْلِصِينَ
mukh'liṣīna
(being) sincere
لَهُ
lahu
to Him
ٱلدِّينَ
l-dīna
(in) religion
فَلَمَّا
falammā
But when
نَجَّىٰهُمْ
najjāhum
He delivers them
إِلَى
ilā
to
ٱلْبَرِّ
l-bari
the land
فَمِنْهُم
famin'hum
then among them
مُّقْتَصِدٌۭ ۚ
muq'taṣidun
(some are) moderate
وَمَا
wamā
And not
يَجْحَدُ
yajḥadu
deny
بِـَٔايَـٰتِنَآ
biāyātinā
Our Signs
إِلَّا
illā
except
كُلُّ
kullu
every
خَتَّارٍۢ
khattārin
traitor
كَفُورٍۢ
kafūrin
ungrateful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 32) ➊ { وَ اِذَا غَشِيَهُمْ مَّوْجٌ كَالظُّلَلِ …:} In the previous verse, after mentioning Allah’s favor, the state of the believers was described when they see the ships and vessels sailing in the sea; they are very patient and grateful, for in these ships there are many signs of Allah’s oneness and His being All-Powerful and All-Controlling. Now it is explained that the state of the polytheists is the opposite: so when a storm comes at sea and suddenly the waves cover them like canopies and they realize that the matter is finished, they abandon all gods, intercessors, and helpers, and call upon Him alone, making their worship purely for Allah.
➋ { فَلَمَّا نَجّٰىهُمْ اِلَى الْبَرِّ فَمِنْهُمْ مُّقْتَصِدٌ … : ’’ خَتَّارٍ ‘‘ ’’خَتْرٌ‘‘} is from 'khatr', which refers to the worst kind of breaking of promises and betrayal. The literal meaning of {’’ مُقْتَصِدٌ ‘‘} is one who walks on the straight path, and also one who adopts moderation. There can be three interpretations of this sentence, and all three are correct. One is that {’’ مُقْتَصِدٌ ‘‘} means one who walks on the straight path, because among all paths, the middle path is the straight and correct one. In {’’ فَمِنْهُمْ ‘‘}, the {’’مِنْ‘‘} is partitive (denoting a part), meaning that when Allah saves them from those waves like canopies and brings them to dry land, only some of them remain on the straight path, who remain firm on the promise they made to their Lord during the storm, as was the case with Ikrimah, the son of Abu Jahl (may Allah be pleased with him). Most of them, however, openly deny the signs of Allah that they witnessed at sea and break the promise they made to their Lord during the storm. Then, those who are atheists go around attributing their survival to material causes, saying, “We survived because of such and such reason,” and those who are polytheists attribute their survival to the favor of some patron or helper. The reality is that only a person who is the worst breaker of promises and extremely ungrateful can so openly deny Allah’s signs and His favors. {’’ خَتَّارٍ ‘‘} and {’’ كَفُوْرٍ ‘‘} are attributes of the polytheist, which have come in contrast to the attributes of the believer, {’’ صَبَّارٍ ‘‘} and {’’ شَكُوْرٍ ‘‘}.
The second interpretation is that {’’ مُقْتَصِدٌ ‘‘} refers to those who adopt moderation in disbelief. The meaning is that when Allah saves them and brings them to dry land, some of them are such that they are not as extreme in their disbelief, but rather adopt moderation, while most openly deny their Lord’s favor and display the worst kind of breaking of promises and ingratitude. In this case, {’’ مُقْتَصِدٌ ‘‘} would refer to {’’ مُقْتَصِدٌ فِي الْكُفْرِ‘‘}. The third interpretation is that {’’ اِقْتِصَادٌ ‘‘} refers to moderation in faith, sincerity, and action: {’’أَيْ فَمِنْهُمْ مُقْتَصِدٌ فِي الْإِيْمَانِ وَالْعَمَلِ‘‘} meaning that after some time has passed since being saved from the storm, the state of sincerity and faith that existed during the storm does not remain for anyone. Then there are some people who, from the highest level of sincerity, faith, and action, come down to moderation, but most of them break all their promises, openly deny Allah’s favor, and then return to their polytheism. Shah Abdul Qadir writes: “That is, the state that existed at the time of fear is not found in anyone, but there are few who do not forget it completely. Otherwise, most deny the power (of Allah), attributing their escape to their own planning or to the help of spirits, etc.” The miracle of Allah’s speech is that the words of the verse accommodate all three meanings, and it is not unlikely that all three are intended. See also Surah Bani Isra’il (67), Ankabut (65), and Yunus (21–23).
➋ { فَلَمَّا نَجّٰىهُمْ اِلَى الْبَرِّ فَمِنْهُمْ مُّقْتَصِدٌ … : ’’ خَتَّارٍ ‘‘ ’’خَتْرٌ‘‘} is from 'khatr', which refers to the worst kind of breaking of promises and betrayal. The literal meaning of {’’ مُقْتَصِدٌ ‘‘} is one who walks on the straight path, and also one who adopts moderation. There can be three interpretations of this sentence, and all three are correct. One is that {’’ مُقْتَصِدٌ ‘‘} means one who walks on the straight path, because among all paths, the middle path is the straight and correct one. In {’’ فَمِنْهُمْ ‘‘}, the {’’مِنْ‘‘} is partitive (denoting a part), meaning that when Allah saves them from those waves like canopies and brings them to dry land, only some of them remain on the straight path, who remain firm on the promise they made to their Lord during the storm, as was the case with Ikrimah, the son of Abu Jahl (may Allah be pleased with him). Most of them, however, openly deny the signs of Allah that they witnessed at sea and break the promise they made to their Lord during the storm. Then, those who are atheists go around attributing their survival to material causes, saying, “We survived because of such and such reason,” and those who are polytheists attribute their survival to the favor of some patron or helper. The reality is that only a person who is the worst breaker of promises and extremely ungrateful can so openly deny Allah’s signs and His favors. {’’ خَتَّارٍ ‘‘} and {’’ كَفُوْرٍ ‘‘} are attributes of the polytheist, which have come in contrast to the attributes of the believer, {’’ صَبَّارٍ ‘‘} and {’’ شَكُوْرٍ ‘‘}.
The second interpretation is that {’’ مُقْتَصِدٌ ‘‘} refers to those who adopt moderation in disbelief. The meaning is that when Allah saves them and brings them to dry land, some of them are such that they are not as extreme in their disbelief, but rather adopt moderation, while most openly deny their Lord’s favor and display the worst kind of breaking of promises and ingratitude. In this case, {’’ مُقْتَصِدٌ ‘‘} would refer to {’’ مُقْتَصِدٌ فِي الْكُفْرِ‘‘}. The third interpretation is that {’’ اِقْتِصَادٌ ‘‘} refers to moderation in faith, sincerity, and action: {’’أَيْ فَمِنْهُمْ مُقْتَصِدٌ فِي الْإِيْمَانِ وَالْعَمَلِ‘‘} meaning that after some time has passed since being saved from the storm, the state of sincerity and faith that existed during the storm does not remain for anyone. Then there are some people who, from the highest level of sincerity, faith, and action, come down to moderation, but most of them break all their promises, openly deny Allah’s favor, and then return to their polytheism. Shah Abdul Qadir writes: “That is, the state that existed at the time of fear is not found in anyone, but there are few who do not forget it completely. Otherwise, most deny the power (of Allah), attributing their escape to their own planning or to the help of spirits, etc.” The miracle of Allah’s speech is that the words of the verse accommodate all three meanings, and it is not unlikely that all three are intended. See also Surah Bani Isra’il (67), Ankabut (65), and Yunus (21–23).
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
32-1 That is, when their ships are surrounded by such stormy waves which are like clouds and mountains, and the iron grip of death appears to seize them, then all earthly deities vanish from their minds and they call only upon the one heavenly Allah, who is the real and true deity.
32-2 Some have explained the meaning of "muqtasid" as one who fulfills the covenant, that is, some remain firm upon the covenant of faith, monotheism, and obedience which they made in the whirlpool of the waves. According to them, there is an omission in the speech, and the intended meaning would be: "So among them is one who is muqtasid and among them is one who is a disbeliever." Thus, some of them are believers and some are disbelievers. According to other commentators, its meaning is one who remains moderate, and this is meant in a disapproving sense. That is, even after such terrifying circumstances, and after witnessing such great signs of the Lord there, and despite Allah's favor that He saved them from there, does man still not worship and obey Allah completely? And he adopts a moderate path, whereas the circumstances he has passed through demand complete servitude, not moderation. However, the first meaning is closer to the context.
32-3 "Khattar" is in the meaning of "ghaddar" (deceitful), one who breaks promises; "kafoor" means ungrateful.
32-2 Some have explained the meaning of "muqtasid" as one who fulfills the covenant, that is, some remain firm upon the covenant of faith, monotheism, and obedience which they made in the whirlpool of the waves. According to them, there is an omission in the speech, and the intended meaning would be: "So among them is one who is muqtasid and among them is one who is a disbeliever." Thus, some of them are believers and some are disbelievers. According to other commentators, its meaning is one who remains moderate, and this is meant in a disapproving sense. That is, even after such terrifying circumstances, and after witnessing such great signs of the Lord there, and despite Allah's favor that He saved them from there, does man still not worship and obey Allah completely? And he adopts a moderate path, whereas the circumstances he has passed through demand complete servitude, not moderation. However, the first meaning is closer to the context.
32-3 "Khattar" is in the meaning of "ghaddar" (deceitful), one who breaks promises; "kafoor" means ungrateful.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
32. And when a wave covers them like canopies, they call upon Allah, acknowledging His complete sovereignty and devoting their faith purely to Him [43]. But when He delivers them safely to land, then only a few remain moderate [44]. And none deny Our signs except every treacherous [45] and ungrateful one.
[43] The mention of the surging waves by Allah Almighty is because such storms often arise in the sea. At that time, everyone—whether polytheists or atheists—all begin to call upon Allah. This is evidence that both the existence of Allah and the oneness of the Lord are present in human nature.
[44]
"Muqtasid" has two meanings:
"Muqtasid" is a word with dual meanings. Its original meaning is one who remains on moderation. Then, in its meaning, it also includes one who comes to the right path; that is, the person who remembers and fulfills the promise made to Allah in that calamity, as has already been written regarding Ikrimah bin Abu Jahl. (See the footnote of verse 41 of Surah Al-An'am.) The second meaning is that even atheists come to a level between denial of Allah and affirmation of Allah; they do not remain staunch deniers. The same is the case with the polytheists: they fall into doubt regarding the fulfillment of needs and removal of difficulties by their deities. The polytheists do not retain complete faith in their deities.
[45] And those people whose habit is such that, no matter how much rain of blessings is showered upon them, they have never learned to express gratitude or acknowledge favor—such people, after the danger has passed, return to their previous way of life, that is, disbelief, polytheism, or atheism.
[43] The mention of the surging waves by Allah Almighty is because such storms often arise in the sea. At that time, everyone—whether polytheists or atheists—all begin to call upon Allah. This is evidence that both the existence of Allah and the oneness of the Lord are present in human nature.
[44]
"Muqtasid" has two meanings:
"Muqtasid" is a word with dual meanings. Its original meaning is one who remains on moderation. Then, in its meaning, it also includes one who comes to the right path; that is, the person who remembers and fulfills the promise made to Allah in that calamity, as has already been written regarding Ikrimah bin Abu Jahl. (See the footnote of verse 41 of Surah Al-An'am.) The second meaning is that even atheists come to a level between denial of Allah and affirmation of Allah; they do not remain staunch deniers. The same is the case with the polytheists: they fall into doubt regarding the fulfillment of needs and removal of difficulties by their deities. The polytheists do not retain complete faith in their deities.
[45] And those people whose habit is such that, no matter how much rain of blessings is showered upon them, they have never learned to express gratitude or acknowledge favor—such people, after the danger has passed, return to their previous way of life, that is, disbelief, polytheism, or atheism.
