What does the Quran say about tiredness?

The Quran distinguishes between worldly fatigue (nasab), which is rewarded when in Allah's cause (9:120), and absolute weariness (lughoob). According to classical tafsir, this weariness never touches Allah (50:38), angels (21:19), or the inhabitants of Paradise (35:35), signifying their perfect nature and state of being.

Does Allah get tired according to Islam?

No. The Quran emphatically states that after creating the heavens and the earth, "there touched Us no weariness (lughoob)" (50:38). Classical scholars like Ibn Kathir explain this verse as a core tenet of faith, refuting any suggestion that Allah needs rest and affirming His absolute perfection and omnipotence. [2, 13]

What is the difference between 'nasab' and 'lughoob' in the Quran?

According to Islamic scholars, 'nasab' refers to physical toil, fatigue, or hardship, which is experienced in worldly life. 'Lughoob' signifies a deeper sense of weariness, exhaustion, or mental fatigue. The Quran states that in Paradise, neither nasab nor lughoob will touch the believers (35:35), indicating complete physical and mental rest. [1, 9]

Tiredness in Islam: Quranic Concepts of Fatigue (Nasab) & Weariness (Lughoob)

Tiredness

التعب

Explore Verses Related to Tiredness

🕌At-Tawbah9:120 🕋Al-Hijr15:48 🕋Al-Kahf18:62 🕋Al-Anbya21:19 🕋Fatir35:34 🕋Fatir35:35 🕋Fussilat41:38 🕋Fussilat41:49 🕋Qaf50:38

At a Glance

According to search-discovered classical Islamic scholarship, the concept of tiredness in the Quran is multifaceted, primarily conveyed through the terms 'nasab' (fatigue, toil) and 'lughoob' (weariness, exhaustion). A central theme established across multiple verses is the contrast between the nature of this world and the divine or eternal realms. Ibn Kathir's tafsir on Surah Qaf (50:38) emphasizes that Allah is absolutely free from any form of weariness (lughoob) after creation, a key theological point refuting anthropomorphic ideas of God needing rest. [2] This perfection extends to the angels, who worship ceaselessly without tiring ('la yastahsirun', 21:19) or growing weary ('la yas'amun', 41:38). Conversely, worldly life involves 'nasab', or toil, which is presented as a reality for humans, such as the fatigue experienced by Moses on his journey (18:62) and the hardships endured by believers in Allah's cause (9:120), which are recorded as righteous deeds. [4, 6] The ultimate reward for this worldly struggle is the state of Paradise, where, as stated in Surah Fatir (35:35), believers will declare that neither 'nasab' nor 'lughoob' can touch them, signifying a state of complete and perfect physical and mental rest.

📖 Quranic Context

Central to distinguishing the nature of worldly life from the divine, angelic, and paradisal realms.

Allah's complete freedom from tiredness (lughoob) is a key attribute of His perfection, refuting anthropomorphic concepts.

References: 9:120, 15:48, 18:62, 21:19, 35:34, 35:35, 41:38, 41:49, 50:38

💭 Theological Perspective

Tiredness (nasab) is an inherent part of the human experience in this world, and a means of reward when endured for Allah's sake.

Recognizes physical and mental fatigue, offering the promise of eternal rest as spiritual motivation.

Highlights the perfection of Paradise, where all forms of toil and weariness are removed.

The struggle against tiredness for the sake of worship and good deeds is a sign of sincere faith.

📜 Hadith Perspective

The Prophet (ﷺ) experienced fatigue in his missions, demonstrating the noble human aspect of struggle.

Reward for hardship endured in the path of Allah
Seeking refuge from laziness and weariness
The description of Paradise as a place of eternal ease

Universal agreement on the theological principle that Allah is completely free from any form of weariness or fatigue.

💎 Deeper Insights

The Quran's negation of 'lughoob' (weariness) for Allah in 50:38 is not merely a statement of power but a direct theological correction. Ibn Kathir and other scholars clarify it was revealed to refute the Jewish belief that God rested on the seventh day. [2, 13] This transforms the verse from a simple attribute to a powerful affirmation of Tawhid, defining Allah's nature as distinct from all creation and other religious doctrines.

— Ibn Kathir, Qatadah (as cited by Al-Tabari)

In Paradise, the absence of tiredness also implies the absence of sleep. Scholars like As-Sa'di infer from 35:35 that since sleep's purpose is to remove fatigue, and there is no fatigue in Jannah, there is no need for sleep. [1] This deepens the understanding of Paradise from a place of mere luxury to a state of continuous, blissful consciousness, as sleep is considered the 'smaller death'.

— As-Sa'di, Al-Qurtubi