Tafsir of Luqman 31:34

Surah Luqman (31): Verse 34

Original Text Segment: إن الله عنده . . . . .

Translation & Exegesis (Tafsir):

Some commentators suggest that by this verse, Allah (Exalted is He) negates the knowledge of five matters from others.

While this is true, the primary intent is not merely that. Allah knows the individual atom that was in a sand dune during the Flood, how many times the wind moved it from East to West, where it is now, and no one else knows this. Similarly, He knows if a particle exists in a wilderness years from now that no one will traverse, and no one else knows it. Therefore, there is no reason to single out these specific things for mention.

The correct interpretation is this: When Allah said, {And fear a Day when no father will avail his child at all} (Luqman 31:33), and mentioned that this Day is coming by saying, {Indeed, the promise of Allah is true} (Luqman 31:33), it is as if someone asked, "When will this Day be?"

The answer is that this knowledge is not available to anyone except Allah, but the Day will occur.

Then, Allah mentioned the two proofs for the Resurrection that we have repeatedly cited:

1. The revival of the earth after its death. As Allah says: {And if they were before the rain came down upon them, in despair} (Ar-Rum 30:49). {Then observe the effects of the mercy of Allah—how He revives the earth after its death. Indeed, that is the reviver of the dead} (Ar-Rum 30:50). And He also says: {And He it is who sends the winds as bringers of good tidings, until when they have carried a heavy cloud, We drive it to a dead land and send down water therein and bring forth thereby every kind of fruit} (Ar-Rum 30:19). Here, He says, O questioner: You do not know the time [of the Hour], but it is coming, and Allah is capable of it, just as He is capable of reviving the earth, as He says: {And He it is who sends down the rain} (Ash-Shura 42:28) and {brings forth the living from the dead} (Ar-Rum 30:19).

2. Creation ex nihilo (initially). As He says: {It is Allah who begins creation; then He repeats it} (Ar-Rum 30:27). And He says: {Say, "Travel through the earth and observe how He began the creation. Then Allah will bring forth the later creation"} (Al-'Ankabut 29:20), and other similar verses.

Therefore, His statement here, {And He knows what is in the wombs} (Luqman 31:34), is an indication that even though you do not know the time of the Hour, it is coming, and Allah is capable of it. Just as He is capable of creating what is in the wombs, He is capable of creating from [hard] marble/stone.

Then, He addresses the seeker of knowledge: O questioner, you ask about the time of the Hour's arrival, but there are matters more important than that which you do not know. You do not know your sustenance (ma'ash) or your return (ma'ad). You do not know what you will earn tomorrow, even though it is your action and your time. You do not know where you will die, even though it is your concern and your location. So how can you know when the establishment of the Hour will be?

Allah has not informed you of your earnings for tomorrow, even though there are benefits derived from that knowledge upon which your daily affairs depend. Nor has He informed you of the place of your death, even though you have objectives for which you would prepare your affairs based on that knowledge. He did not inform you so that you would rely upon Allah due to your need for sustenance, trusting in Him. And He did not inform you of the land where you will die so that you would not feel secure while in a place other than it. If He has not informed you of what you need, how would He inform you of what you have no need to know—which is the Hour? The only necessity is the knowledge that it will occur, and Allah has informed you of that through the tongue of His Prophets.

Then Allah Almighty says: {Indeed, Allah is Knowing, Acquainted} (Luqman 31:34).

After He first specified His knowledge concerning the mentioned matters by saying, {Indeed, Allah—with Him is the knowledge of the Hour}, He then mentioned that His knowledge is not restricted to it. Rather, He is Knowing ('Alim) absolutely of everything. Furthermore, His knowledge is not merely of the outward aspects of things; rather, He is Acquainted (Khabir), meaning His knowledge reaches the innermost realities of things. And Allah knows best what is correct.