يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ وَٱخْشَوْا۟ يَوْمًا لَّا يَجْزِى وَالِدٌ عَن وَلَدِهِۦ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِۦ شَيْـًٔا إِنَّ وَعْدَ ٱللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ
<p>Commentary</p><p>In the first of the two verses cited above, the address is to common people, believing and disbelieving both. They have been served with a notice that they will face Allah and be accountable before Him for their deeds on the day of Judgment and that they should be prepared for it. It was said: يَا أَيُّهَا النَّاسُ اتَّقُوا رَ‌بَّكُمْ ( O people, fear your Lord - 33). At this place, the text has not gone by the name of Allah Ta'ala or His some other attribute. Instead of that, it has elected to mention the attribute of Rabb (master, sustainer of all, usually translated as Lord with this sense included therein). This serves as an indicator towards the nature of fearing Allah Ta’ ala. Hence, the command to fear given here is not the kind of fear one habitually has from some beast or enemy. The reason is that 'Allah Ta'ala is your Rabb. He nourishes, sustains and cherishes you. He is the compassionate master. Why would someone apprehend this kind of danger from Him?' Instead of that, the fear mentioned at this place is the particular 'fear' that is necessarily generated because of the sublimity and awe of one's elders. It is in that sense that a son 'fears' his father and a student, his teacher. They are no enemies. They are not going to hurt them. But, their affectionate sublimity and awe reside in hearts and it is from there that these two make one obey a father and a teacher. This is what is meant at this place and it is being said that 'the sublimity and awe of Allah Ta'ala should reign supreme over your hearts so that you can obey Him, perfectly and easily.'</p><p>The next sentence reads: call وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا (and fear a day when no father will suffice his son, nor will a son be sufficing his father in the least - 33). It means the father and son out of whom one is a believer and the other, a disbeliever. The sense is that a believing father would neither be able to remit or reduce the punishment of his disbelieving son nor would he be able to bring any benefit to him. Similarly, a believing son will be of no avail to his disbelieving father.</p><p>The reason for this particularization lies in other verses of the noble Qur'an, and the narratives of Hadith. There it has been clarified that, on the day of Judgment, parents will intercede on behalf of their children and the children on behalf of their parents. Then, this intercession will turn out to be successful as well. Says the Qur'an: وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them - 52:21) even though their deeds may not match the ranking of the deeds of their parents, but such would be the barakah of righteous parents that they too would be made to reach where their parents are. But, this is subject to the condition that the children should be believers - even though, their deeds may have suffered from some shortcomings.</p><p>Similarly, in another verse, it was said: جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ (the eternal gardens they enter, and the righteous of their fathers, spouses, and progeny as well - 13:23). Qualification refers here to their being believers.</p><p>Both these verses prove that, should parents and children and, in the same way, a husband and wife, share the common denominator of being believers, then, they will receive benefit from each other even on the day of Judgment. Similar to this, there are several narratives of Hadith which report children interceding on behalf of their parents. Therefore, this rule set forth in the present verse (33) - that no father can bring any benefit to his son and no son to his father on the day of Judgment - can become operative only in a situation when one of them is a believer while the other, a disbeliever. (Mazhari)</p><p>Special Note:</p><p>Here, it should be noted that the statement declaring the inability of a father to bring benefit to his son (لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ - 3) has been made through a verbal sentence, but two changes were made while mentioning the other side of it. Firstly, it was described in the form of a nominal sentence. Secondly, the word: مَولُود (maulud) meaning the born one, that is, a son, was employed instead of ) وَلَد walad) which is more common for 'son.' There is a wise consideration at work here. A nominal sentence is more emphatic as compared to a verbal sentence. By this change in the sentence, a hint was released towards the difference between a father and his children. The love of a father with his children is more intense. Contrary to this, the love of children does not reach this level of intensity even in the mortal world. However, the likelihood of either of the two bringing any benefit for each other on the day of Judgment has been negated in the case of both, but the children's lack of ability to bring benefit has been described with added emphasis. Then, there is a particular wise consideration in electing the word: مَولُود (maulud) instead of وَلَد) (walad). The word,	'maulud' denotes one's own son or children only. As for the word, وَلَد 'walad,' it is general and includes the children of one's children as well. Thus, it is from another angle that the same subject has been strengthened. It is being virtually said, 'when even the son from the very loins of the father would be of no avail to the father, any expectations from the grandson and the great grandson are futile.'</p><p>In the next verse, the knowledge of five things has been declared as exclusive to Allah Ta’ ala and that no created being has that knowledge except Him and at this ends the Surah Luqman:</p>
CommentaryIn the first of the two verses cited above, the address is to common people, believing and disbelieving both. They have been served with a notice that they will face Allah and be accountable before Him for their deeds on the day of Judgment and that they should be prepared for it. It was said: يَا أَيُّهَا النَّاسُ اتَّقُوا رَ‌بَّكُمْ ( O people, fear your Lord - 33). At this place, the text has not gone by the name of Allah Ta'ala or His some other attribute. Instead of that, it has elected to mention the attribute of Rabb (master, sustainer of all, usually translated as Lord with this sense included therein). This serves as an indicator towards the nature of fearing Allah Ta’ ala. Hence, the command to fear given here is not the kind of fear one habitually has from some beast or enemy. The reason is that 'Allah Ta'ala is your Rabb. He nourishes, sustains and cherishes you. He is the compassionate master. Why would someone apprehend this kind of danger from Him?' Instead of that, the fear mentioned at this place is the particular 'fear' that is necessarily generated because of the sublimity and awe of one's elders. It is in that sense that a son 'fears' his father and a student, his teacher. They are no enemies. They are not going to hurt them. But, their affectionate sublimity and awe reside in hearts and it is from there that these two make one obey a father and a teacher. This is what is meant at this place and it is being said that 'the sublimity and awe of Allah Ta'ala should reign supreme over your hearts so that you can obey Him, perfectly and easily.'The next sentence reads: call وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا (and fear a day when no father will suffice his son, nor will a son be sufficing his father in the least - 33). It means the father and son out of whom one is a believer and the other, a disbeliever. The sense is that a believing father would neither be able to remit or reduce the punishment of his disbelieving son nor would he be able to bring any benefit to him. Similarly, a believing son will be of no avail to his disbelieving father.The reason for this particularization lies in other verses of the noble Qur'an, and the narratives of Hadith. There it has been clarified that, on the day of Judgment, parents will intercede on behalf of their children and the children on behalf of their parents. Then, this intercession will turn out to be successful as well. Says the Qur'an: وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them - 52:21) even though their deeds may not match the ranking of the deeds of their parents, but such would be the barakah of righteous parents that they too would be made to reach where their parents are. But, this is subject to the condition that the children should be believers - even though, their deeds may have suffered from some shortcomings.Similarly, in another verse, it was said: جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ (the eternal gardens they enter, and the righteous of their fathers, spouses, and progeny as well - 13:23). Qualification refers here to their being believers.Both these verses prove that, should parents and children and, in the same way, a husband and wife, share the common denominator of being believers, then, they will receive benefit from each other even on the day of Judgment. Similar to this, there are several narratives of Hadith which report children interceding on behalf of their parents. Therefore, this rule set forth in the present verse (33) - that no father can bring any benefit to his son and no son to his father on the day of Judgment - can become operative only in a situation when one of them is a believer while the other, a disbeliever. (Mazhari)Special Note:Here, it should be noted that the statement declaring the inability of a father to bring benefit to his son (لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ - 3) has been made through a verbal sentence, but two changes were made while mentioning the other side of it. Firstly, it was described in the form of a nominal sentence. Secondly, the word: مَولُود (maulud) meaning the born one, that is, a son, was employed instead of ) وَلَد walad) which is more common for 'son.' There is a wise consideration at work here. A nominal sentence is more emphatic as compared to a verbal sentence. By this change in the sentence, a hint was released towards the difference between a father and his children. The love of a father with his children is more intense. Contrary to this, the love of children does not reach this level of intensity even in the mortal world. However, the likelihood of either of the two bringing any benefit for each other on the day of Judgment has been negated in the case of both, but the children's lack of ability to bring benefit has been described with added emphasis. Then, there is a particular wise consideration in electing the word: مَولُود (maulud) instead of وَلَد) (walad). The word,	'maulud' denotes one's own son or children only. As for the word, وَلَد 'walad,' it is general and includes the children of one's children as well. Thus, it is from another angle that the same subject has been strengthened. It is being virtually said, 'when even the son from the very loins of the father would be of no avail to the father, any expectations from the grandson and the great grandson are futile.'In the next verse, the knowledge of five things has been declared as exclusive to Allah Ta’ ala and that no created being has that knowledge except Him and at this ends the Surah Luqman: