Surah Luqman

Ibn al-Durays, Ibn Marduyah, and al-Bayhaqi reported in al-Dala’il from Ibn Abbas (may Allah be pleased with both of them) that he said: "Surah Luqman was revealed in Makkah, and there is no exception in this narration." In a narration by al-Nahhas in his History from him, there is an exception of three verses, which are from: "And if whatever trees upon the earth were pens..." (31:27) to the completion of the three. They were revealed in Madinah; this is because when the Prophet (may the blessings and peace of Allah be upon him) migrated, the Jewish rabbis said to him: "We have heard that you say: 'And you have not been given of knowledge except a little' (17:85). Do you mean us or your people?" He replied: "Nay, I meant all of you." They said: "You know that we have been given the Torah, and in it is the clarification of all things." The Prophet (may the blessings and peace of Allah be upon him) said: "That is little in the knowledge of Allah," so these verses were revealed.

Al-Dani reported from Ata, and Abu Hayyan from Qatadah, that they both said: "It is Makki, except for two verses," which are from "And if whatever trees upon the earth..." to the end of the two verses. It is also said: "It is Makki, except for one verse," which is His saying: "Those who establish prayer and give Zakah" (31:4). Indeed, the obligation of both was in Madinah. You know that prayer was ordained in Makkah on the night of the Isra, as is in Sahih al-Bukhari and others; thus, what is mentioned—that its obligation was in Madinah—is not accepted. Even if it were accepted, it suffices that they were commanded to perform it in Makkah, even if as a recommended act, so the argument does not hold. Yes, it is well-known that the obligation of Zakah was in Madinah, so perhaps that speaker meant that the obligation of both together was realized in Madinah, not that the obligation of each of them was realized there. It does not harm the argument that the obligation of prayer was in Makkah. It is said that the obligation of Zakah was in Makkah just like prayer, and that the determination of the portions (nusub) is what took place in Madinah; accordingly, there is no argument there regarding both. Its verses are thirty-three in the Makki and Madani counting, and thirty-four in the count of the others.

The reason for its revelation, according to what is in al-Bahr, is that the Quraysh asked about the story of Luqman with his son and about his kindness to his parents, so it was revealed. The aspect of its connection to the preceding Surah, according to what is also in it, is that He (the Exalted) said in the previous one: "And We have certainly presented for the people in this Qur’an from every example" (30:58), and He signaled that at the opening of this Surah. Furthermore, it was at the end of the previous one: "But if you bring them a sign..." (30:58), and in it: "And when Our verses are recited to him, he turns away arrogantly" (31:7). Al-Jalal al-Suyuti said: "It has appeared to me regarding its connection to the previous one, along with the shared opening with Alif-Lam-Mim, that His saying: 'Guidance and mercy for the doers of good, who establish prayer and give Zakah, and they, of the Hereafter, are certain' (31:3-4) is related to His saying in the previous one: 'And those who were given knowledge and faith will say, "You remained in the book of Allah until the Day of Resurrection" (30:56)'. This is the essence of their certainty in the Hereafter, and they are the doers of good described with what was mentioned. Also, in both Surahs, there is a collection of verses and the beginning of creation."

He mentioned in the previous one: "In a garden they will be delighted" (30:15), which has been interpreted as singing. He mentioned here: "And of the people is he who buys the amusements of speech" (31:6), which has been interpreted as singing and musical instruments.

The discussion regarding this will come, if Allah the Exalted wills. I say regarding the connection also: He mentioned previously His saying: "And it is He who begins creation and then repeats it, and that is easier for Him" (30:27), and here His saying (Glorified be He): "Your creation and your resurrection will not be but as that of a single soul" (31:28). Both indicate the ease of resurrection, and He confirmed that here by His saying (Mighty is He): "Indeed, Allah is Hearing and Seeing." He mentioned there (Glorified be He) His saying: "And when distress touches the people, they call upon their Lord, turning in repentance to Him; then, when He lets them taste mercy from Him, at once a party of them associates others with their Lord" (30:33), and He said here (Mighty is He): "And when waves cover them like canopies, they call Allah, sincere to Him in religion. But when He delivers them to the land, there is among them a moderate one" (31:32). Thus, He mentioned in each of the two verses a category that He did not mention in the other, and so on.

How elegant this connection is, in that the first Surah mentioned the defeat of the Romans and their victory, which are based on warfare between two of the great kings of the world who fought over it. By that, it departs from the requirement of wisdom, for the wise does not fight over a lowly world that does not equal the wing of a gnat in the sight of Allah. This one mentioned the story of an enslaved servant—according to many opinions—who was wise, ascetic in the world, unconcerned with it, and not paying it any mind, who advised his son with that which refuses warfare and requires patience and peace. Between the two matters is a contrast that is not hidden.

These are the verses of the Wise Book. That is, possessing wisdom. Describing the Book with this [attribute] is, according to some Moroccans, metaphorical, because such a description implies possession [of a faculty], whereas the Book does not possess wisdom, but rather contains and comprises it. Therefore, it is described as Hakim (Wise) in the sense of one possessing wisdom. Al-Tibi favored the view that this is an instance of implied metaphor (isti‘arah makniyyah). However, the truth is that it is of the same category as [the expression] ‘ishah radiyyah (a pleasing life), similar to the saying "a son and a date" (laban wa tamr).

Indeed, it is permissible that it be a metaphor by metonymy, meaning it is "the speaker of wisdom," like a living being. It is also possible that Al-Hakim is one of the attributes of the Almighty, and describing the Book with it is a form of metaphorical attribution, for it originated from Him, glory be to Him; and a thing may be described by the attribute of its originator, as in the saying of Al-A‘sha: "And a strange [poem] that comes to kings, wise, which I have composed so that it may be asked: Who said it?"

It is also possible that the original [meaning] was "the Wise [One] is its revealer or speaker," then the genitive construct (mudaf) linked to the pronominal suffix was omitted, and the noun in the genitive case (mudaf ilayhi) was raised to its position, thus becoming nominative, and then [the pronoun] became hidden within the assimilative adjective (sifah mushabbahah).

It is also possible that Al-Hakim is in the form of fa‘il in the sense of muf‘il (the causative), as they say: "I thickened the honey, so it is ‘aqid," meaning thickened (mu‘qad); though this is rare. It has also been said: it is in the sense of "a ruler" (hakim). The complete discussion regarding this verse has already preceded in the commentary on its counterpart.