Surah Luqman (لقمان) is a Meccan surah of the Quran with 34 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 6 min readAnd when this great creation is established in this precise manner, His might and wisdom are confirmed, thus His divinity is also established, obliging them to necessitate the obligation of His oneness in worship, just as He is unified in creation.
And remember with your heart to take heed and with your tongue to advise others, since you are a messenger, as indicated when {Luqman said to his son}, which shows his gratitude within himself and his command to others, for there is no gratitude that equals being free from polytheism. This is an encouragement to embody the qualities with which Luqman was praised, such as patience, gratitude, and persistence in all good deeds, as well as disciplining one's child. The conversation is presented in a way that indicates repetition of his advice, so he said: {And he was advising him}, meaning he was recommending what would benefit him, soften his heart, refine his character, and necessitate fear and justice. Since the foundation of fulfilling the right of the Truth is correcting one's belief and reforming one's actions, and the former is more important, he began with it, saying: {O my son}, addressing him with the most beloved term, while showing mercy, affection, and compassion, to make the advice more acceptable. {Do not associate} means do not commit polytheism, neither openly nor secretly. Since his youth made him more deserving of compassion, this was further emphasized by invoking the Greatest Name, which inspires the majesty of God, to increase compassion. So he said: {with Allah}, the Great King who has no equal. Then he explained this prohibition by saying: {For polytheism} of both types {is a great injustice}, meaning it is the opposite of wisdom, as it involves placing something in an inappropriate position, and its injustice is evident from many aspects, the most apparent being that it equates the created being, who is inherently non-existent and owes his existence to God's favor, with the Owner who necessarily exists.
Its [derived] meanings include the naming of the doer or the deed with the verbal noun, i.e., the matters that are decisively ordained or obligatory, which are the ones that the ordainer can decisively ordain and fully commit to, such that there is no escape from abandoning them in any way in any religion. And since one of the afflictions of worship, especially in the case of commands and prohibitions - due to their being perceived as condescending - is the inclination towards pride, He said, warning against it and expressing pride through its necessary concomitant, because a general negation implies a negation of the specific, thus drawing attention to the fact that what is required in commands and prohibitions is gentleness, not harshness and severity, which lead to aversion: {And do not turn your cheek} meaning, do not incline it, relying on its inclination by tilting your neck, artificially turning away from the intended state. The root of 'sa'ra' refers to a disease that afflicts a camel, causing it to twist its neck. Nafi', Abu 'Amr, Hamzah, and Al-Kisa'i read it as 'tasa'ar', and the intended meaning of the reciprocal and intensive forms is the deliberate performance of that action for the sake of pride, to the point where it becomes a habit. The intended prohibition is against what the proud person does - and Allah knows best. Since that could be for a purpose that is not blameworthy, He pointed to the intended meaning by saying: {For the people} with the preposition 'li' indicating causation, meaning, do not do that
And God knows best. The excess of foolishness is the disablement of the intellectual faculty by desires and refraining from acquiring beneficial knowledge. As for courage, it is the submission of the beastly aspect to the rational aspect, so that its boldness is in accordance with wisdom, without turmoil in present matters, so that its actions are beautiful and its patience is praiseworthy. The excess of courage is recklessness, i.e., boldness in what is not befitting, and its deficiency is cowardice, i.e., caution in what is not befitting. As for chastity, it is the submission of the beastly aspect to the rational aspect, so that its actions are in accordance with the requirements of the rational aspect, to be safe from the enslavement of desires and the use of pleasures. The excess of chastity is licentiousness and immorality, i.e., falling into an excess of pleasures beyond what is necessary, and its deficiency is stagnation, i.e., refraining from seeking pleasure to the extent permitted by reason and law, out of choice, not nature. Thus, the middle grounds are virtues, and the extremes are vices. When the three virtues are combined, a state of similarity occurs, which is justice. In this regard, justice is referred to as moderation, as in the saying of the Almighty {And thus We have made you a middle nation} {Al-Baqarah: 143}. This is also referred to in the saying of the Prophet, peace be upon him, 'The best of matters are their middle grounds.' The wisdom in the beastly soul is the preservation of the body, which is the vehicle of the rational soul, so that it reaches its proper perfection and its intended goal. In the beastly aspect, there is the breaking of the beastly nature, its subjugation, and the prevention of the corruption expected from its dominance. Moderation in its actions is a condition, so that desires do not enslave the rational aspect and control its actions.
Their reference, meaning their return and its time and place, is to Us, and not to anyone else. Since it has been clarified that they are in Our grasp and that their resurrection is inevitable, it has been stated that the reason for this is to hold them accountable, so that wisdom may be manifested. Thus, it is said: {فننبئهم} - We will inform them, due to Our encompassing knowledge of their affairs and their return, {بما عملوا} - about what they have done, and We will reward them for it if We will. Since the meaning of repetition implies that We will deal with them in a manner that uncovers and examines all matters, both apparent and hidden, significant and insignificant, and leaves nothing unaccounted for, this is explained by saying, with reference to the Greatest Name that conveys greatness and other attributes of perfection, the most significant of which is knowledge. This emphasizes the comprehensiveness of His knowledge {إن الله عليم} - indeed, Allah is All-Knowing, meaning He has knowledge that encompasses all attributes of perfection {بذات الصدور} - of the innermost thoughts, i.e., the actions that are associated with them, and are concealed and stored within them, arising from them even before they come into existence, and all the more so after they have been carried out.
And when the Muslim sees the destruction of one such as this and knows the extent of it, and since it is in the nature of humans to be hasty, He responds to the one who is hastening by saying, returning to the manifestation of greatness which He exacts through the humiliation of the enemy and the honor of the ally: {نمتعهم قليلاً}
He is never absent from work, in every moment, of movement and stillness, and He, glorified, is the One who brings all of that into existence, at all times, as the moments succeed one another, and time persists, without one matter distracting Him from another, and the Companions, may God be pleased with them, were, when addressed with this, at the pinnacle of knowledge of it, due to what was mentioned of His signs, and what they witnessed of the Prophet's, may God's peace be upon him, reports about unseen matters related to absent and present individuals, among them the very distant, the intermediate, and the near, and other conditions that necessitate their conviction of it. This was their knowledge, so how can the knowledge of the one specified in this verse by the address, may God's peace be upon him, be, given what is observed of God's signs, glorified and exalted, and what He informs him of His creation in the kingdom of the heavens and the earth, and other matters that God, glorified and exalted, has informed him of, from the realm of the unseen and the witnessed. And when it has been established, with these noble attributes and lofty actions, that there is no true creator except God, He said: {that} refers to the mention of His great actions and manifest attributes {that} because {God} who has no equal in greatness {is} alone {the Truth} i.e., the One who is truly established, while the establishment of others is, in reality, non-existent, for it is derived from another, and it does not have establishment in and of itself. Hence, what they have associated with Him, and for this reason, He singled it out with the text, saying, redirecting the address
They acknowledged something they were denying due to fear of reproach and shame, to the point where one of them said, 'If it were not that people would say I only became a Muslim out of fear of death, and thus my descendants after me would be reproached, I would have become a Muslim.' God made it clear to them that they had fallen into what they did out of fear of drowning, and even more astonishing was their return to disbelief after being saved, which involved ingratitude for the blessing they had received, considered one of the most heinous acts. He said, indicating by the use of 'fa' (then) the nearness of their transformation, foolishness, and ignorance: {فلما نجّاهم} - when He saved them, delivering them and providing a great salvation from those horrors by degrees {إلى البر} - to the land, they descended from the level where they had been sincere in their religion, and turned away from the path of the corrupters, dividing into two groups. {فمنهم} - among them was one who, due to the blessing of salvation, was led to divide, with the indication being that the cause of this division was the necessity of sincerity while at sea and their salvation, and among them was one who was {مقتصد} - moderate, making an effort to take a middle stance and incline towards the straight path, which was sincerity in monotheism to which necessity had driven them, and they were few - as indicated by the explicit statement of partialness. And among them was one who denied the blessing, casting aside the garment of life, as explicitly stated.
That is because it alerts the prudent to its truth, so they said: {And whoever submits his face to Allah while he is a doer of good - has certainly grasped the firmest handhold} [Luqman: 11]. Thus, Allah, the Exalted, informed us that salvation and happiness lie in surrendering to Him and to His decrees. He consoled His Prophet (peace be upon him) and granted him patience with His words: {And whoever disbelieves - let not his disbelief grieve you} [Luqman: 23]. Then, Allah, the Exalted, mentioned that all will inevitably return to Him, either by choice or by force, and that He will judge them due to the clarity of the matter. He said: {And if you asked them, 'Who created the heavens and the earth?' they would surely say, 'Allah.' Say: 'Then have you considered that which you invoke besides Allah, if Allah intended me harm, could they remove His harm? Or if He intended me mercy, could they withhold His mercy?' Say: 'Sufficient for me is Allah; upon Him the reliant rely'} [Az-Zumar: 38], and {He created you and what you do, not but as one soul} [Luqman: 28], meaning that it is not difficult or burdensome for Allah, the Exalted. He also reminded them of the day and night, and the movement of the celestial bodies by His mercy. That is because Allah is the Truth. Then, He reaffirmed their inevitable return to Him in times of hardship, saying: {And when waves covered them like canopies, they invoked Allah, sincere to Him in religion} [Luqman: 32]. {So when He saved them, behold! They rebelled upon the earth without right} [Luqman: 33]. This is despite their witnessing His kindness, their acknowledgment of His creation of the heavens and the earth, and their recognition of His control over the sun and the moon. This is a testament to their condition, as they proceed according to their predetermined fate and stop at the limits set for them. {And whoever submits his face to Allah while he is a doer of good - has certainly grasped the firmest handhold} [Luqman: 11]. Then, Allah, the Exalted, turned to all of them, calling them to His piety, warning them of the Day of Resurrection and its severity, cautioning them against being deluded, and informing them that He alone has knowledge of the Hour.
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الٓمٓ ﴿١﴾
Alif, Lam, Meem.
تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْحَكِيمِ ﴿٢﴾
These are verses of the wise Book,
هُدًۭى وَرَحْمَةًۭ لِّلْمُحْسِنِينَ ﴿٣﴾
As guidance and mercy for the doers of good
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ ﴿٤﴾
Who establish prayer and give zakah, and they, of the Hereafter, are certain [in faith].
أُو۟لَـٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ﴿٥﴾
Those are on [right] guidance from their Lord, and it is those who are the successful.
وَمِنَ ٱلنَّاسِ مَن يَشْتَرِى لَهْوَ ٱلْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَيَتَّخِذَهَا هُزُوًا ۚ أُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌۭ مُّهِينٌۭ ﴿٦﴾
And of the people is he who buys the amusement of speech to mislead [others] from the way of Allah without knowledge and who takes it in ridicule. Those will have a humiliating punishment.
وَإِذَا تُتْلَىٰ عَلَيْهِ ءَايَـٰتُنَا وَلَّىٰ مُسْتَكْبِرًۭا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِىٓ أُذُنَيْهِ وَقْرًۭا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ ﴿٧﴾
And when our verses are recited to him, he turns away arrogantly as if he had not heard them, as if there was in his ears deafness. So give him tidings of a painful punishment.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُمْ جَنَّـٰتُ ٱلنَّعِيمِ ﴿٨﴾
Indeed, those who believe and do righteous deeds - for them are the Gardens of Pleasure.
خَـٰلِدِينَ فِيهَا ۖ وَعْدَ ٱللَّهِ حَقًّۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿٩﴾
Wherein they abide eternally; [it is] the promise of Allah [which is] truth. And He is the Exalted in Might, the Wise.
خَلَقَ ٱلسَّمَـٰوَٰتِ بِغَيْرِ عَمَدٍۢ تَرَوْنَهَا ۖ وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍۢ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۢ كَرِيمٍ ﴿١٠﴾
He created the heavens without pillars that you see and has cast into the earth firmly set mountains, lest it should shift with you, and dispersed therein from every creature. And We sent down rain from the sky and made grow therein [plants] of every noble kind.
هَـٰذَا خَلْقُ ٱللَّهِ فَأَرُونِى مَاذَا خَلَقَ ٱلَّذِينَ مِن دُونِهِۦ ۚ بَلِ ٱلظَّـٰلِمُونَ فِى ضَلَـٰلٍۢ مُّبِينٍۢ ﴿١١﴾
This is the creation of Allah. So show Me what those other than Him have created. Rather, the wrongdoers are in clear error.
وَلَقَدْ ءَاتَيْنَا لُقْمَـٰنَ ٱلْحِكْمَةَ أَنِ ٱشْكُرْ لِلَّهِ ۚ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌۭ ﴿١٢﴾
And We had certainly given Luqman wisdom [and said], "Be grateful to Allah." And whoever is grateful is grateful for [the benefit of] himself. And whoever denies [His favor] - then indeed, Allah is Free of need and Praiseworthy.
وَإِذْ قَالَ لُقْمَـٰنُ لِٱبْنِهِۦ وَهُوَ يَعِظُهُۥ يَـٰبُنَىَّ لَا تُشْرِكْ بِٱللَّهِ ۖ إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌۭ ﴿١٣﴾
And [mention, O Muhammad], when Luqman said to his son while he was instructing him, "O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice."
وَوَصَّيْنَا ٱلْإِنسَـٰنَ بِوَٰلِدَيْهِ حَمَلَتْهُ أُمُّهُۥ وَهْنًا عَلَىٰ وَهْنٍۢ وَفِصَـٰلُهُۥ فِى عَامَيْنِ أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ ﴿١٤﴾
And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.
وَإِن جَـٰهَدَاكَ عَلَىٰٓ أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌۭ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِى ٱلدُّنْيَا مَعْرُوفًۭا ۖ وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ۚ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿١٥﴾
But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.
يَـٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍۢ مِّنْ خَرْدَلٍۢ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَـٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭ ﴿١٦﴾
[And Luqman said], "O my son, indeed if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted.
يَـٰبُنَىَّ أَقِمِ ٱلصَّلَوٰةَ وَأْمُرْ بِٱلْمَعْرُوفِ وَٱنْهَ عَنِ ٱلْمُنكَرِ وَٱصْبِرْ عَلَىٰ مَآ أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ ﴿١٧﴾
O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, [all] that is of the matters [requiring] determination.
وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِى ٱلْأَرْضِ مَرَحًا ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍۢ فَخُورٍۢ ﴿١٨﴾
And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful.
وَٱقْصِدْ فِى مَشْيِكَ وَٱغْضُضْ مِن صَوْتِكَ ۚ إِنَّ أَنكَرَ ٱلْأَصْوَٰتِ لَصَوْتُ ٱلْحَمِيرِ ﴿١٩﴾
And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys."
أَلَمْ تَرَوْا۟ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُۥ ظَـٰهِرَةًۭ وَبَاطِنَةًۭ ۗ وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَلَا هُدًۭى وَلَا كِتَـٰبٍۢ مُّنِيرٍۢ ﴿٢٠﴾
Do you not see that Allah has made subject to you whatever is in the heavens and whatever is in the earth and amply bestowed upon you His favors, [both] apparent and unapparent? But of the people is he who disputes about Allah without knowledge or guidance or an enlightening Book [from Him].
وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ ۚ أَوَلَوْ كَانَ ٱلشَّيْطَـٰنُ يَدْعُوهُمْ إِلَىٰ عَذَابِ ٱلسَّعِيرِ ﴿٢١﴾
And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that upon which we found our fathers." Even if Satan was inviting them to the punishment of the Blaze?
۞ وَمَن يُسْلِمْ وَجْهَهُۥٓ إِلَى ٱللَّهِ وَهُوَ مُحْسِنٌۭ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ ۗ وَإِلَى ٱللَّهِ عَـٰقِبَةُ ٱلْأُمُورِ ﴿٢٢﴾
And whoever submits his face to Allah while he is a doer of good - then he has grasped the most trustworthy handhold. And to Allah will be the outcome of [all] matters.
وَمَن كَفَرَ فَلَا يَحْزُنكَ كُفْرُهُۥٓ ۚ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ﴿٢٣﴾
And whoever has disbelieved - let not his disbelief grieve you. To Us is their return, and We will inform them of what they did. Indeed, Allah is Knowing of that within the breasts.
نُمَتِّعُهُمْ قَلِيلًۭا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍۢ ﴿٢٤﴾
We grant them enjoyment for a little; then We will force them to a massive punishment.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ ٱللَّهُ ۚ قُلِ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ﴿٢٥﴾
And if you asked them, "Who created the heavens and earth?" they would surely say, "Allah." Say, "[All] praise is [due] to Allah "; but most of them do not know.
لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ ﴿٢٦﴾
To Allah belongs whatever is in the heavens and earth. Indeed, Allah is the Free of need, the Praiseworthy.
وَلَوْ أَنَّمَا فِى ٱلْأَرْضِ مِن شَجَرَةٍ أَقْلَـٰمٌۭ وَٱلْبَحْرُ يَمُدُّهُۥ مِنۢ بَعْدِهِۦ سَبْعَةُ أَبْحُرٍۢ مَّا نَفِدَتْ كَلِمَـٰتُ ٱللَّهِ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ ﴿٢٧﴾
And if whatever trees upon the earth were pens and the sea [was ink], replenished thereafter by seven [more] seas, the words of Allah would not be exhausted. Indeed, Allah is Exalted in Might and Wise.
مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍۢ وَٰحِدَةٍ ۗ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ ﴿٢٨﴾
Your creation and your resurrection will not be but as that of a single soul. Indeed, Allah is Hearing and Seeing.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّۭ يَجْرِىٓ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى وَأَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌۭ ﴿٢٩﴾
Do you not see that Allah causes the night to enter the day and causes the day to enter the night and has subjected the sun and the moon, each running [its course] for a specified term, and that Allah, with whatever you do, is Acquainted?
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ ٱلْبَـٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ ﴿٣٠﴾
That is because Allah is the Truth, and that what they call upon other than Him is falsehood, and because Allah is the Most High, the Grand.
أَلَمْ تَرَ أَنَّ ٱلْفُلْكَ تَجْرِى فِى ٱلْبَحْرِ بِنِعْمَتِ ٱللَّهِ لِيُرِيَكُم مِّنْ ءَايَـٰتِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّكُلِّ صَبَّارٍۢ شَكُورٍۢ ﴿٣١﴾
Do you not see that ships sail through the sea by the favor of Allah that He may show you of His signs? Indeed in that are signs for everyone patient and grateful.
وَإِذَا غَشِيَهُم مَّوْجٌۭ كَٱلظُّلَلِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ فَمِنْهُم مُّقْتَصِدٌۭ ۚ وَمَا يَجْحَدُ بِـَٔايَـٰتِنَآ إِلَّا كُلُّ خَتَّارٍۢ كَفُورٍۢ ﴿٣٢﴾
And when waves come over them like canopies, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, there are [some] of them who are moderate [in faith]. And none rejects Our signs except everyone treacherous and ungrateful.
يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ وَٱخْشَوْا۟ يَوْمًۭا لَّا يَجْزِى وَالِدٌ عَن وَلَدِهِۦ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِۦ شَيْـًٔا ۚ إِنَّ وَعْدَ ٱللَّهِ حَقٌّۭ ۖ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ ﴿٣٣﴾
O mankind, fear your Lord and fear a Day when no father will avail his son, nor will a son avail his father at all. Indeed, the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver.
إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌۭ مَّاذَا تَكْسِبُ غَدًۭا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍۢ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢ ﴿٣٤﴾
Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.