O people, fear your Lord and dread the day when no father will avail a son, nor son his father. Truly the promise of God is true. Do not be deluded by the life of this world, and do not let the deceiver draw you away from God.
O mankind! Fear your Lord, and fear the Day in which no father will benefit his child; nor will any good child be of any benefit to the father; indeed Allah’s promise is true; so never may the worldly life deceive you; and never may the great cheat deceive you in respect of Allah’s commands.
O men, fear your Lord, and dread a day when no father shall give satisfaction for his child, and no child shall give satisfaction for his father whatever. Surely God's promise is true; so let not the present life delude you, and let not the Deluder delude you concerning God.
O MEN! Be conscious of your Sustainer, and stand in awe of the Day on which no parent will be of any avail to his child, nor a child will in the least avail his parent! Verily, God’s promise [of resurrection] is true in­deed: let not, then, the life of this world deludes you, and let not [your own] deceptive thoughts about God delude you!
Mankind! fear your Lord and dread a Day whereon no father shall atone for his son, and no son shall atone for his father at all. Verily the promise of Allahs is true. Let not the life of the world beguile you, and let not the great beguiler beguile you in regard to Allah.
O mankind! Be afraid of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allah is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allah.
O people! Be conscious of your Lord, and dread a Day when no parent can avail his child, nor can a child avail his parent, in anything. The promise of God is true. Therefore, do not let this life deceive you, nor let illusions deceive you regarding God.
O people, fear (the wrath) of your Lord, and dread the Day when no father will stand for his child, nor any child stand for his father. Surely Allah's promise is true. So let the life of this world not beguile you, nor let the Deluder delude you about Allah.
O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the promise of Allah is true, let not then this present life deceive you, nor let the chief deceiver deceive you about Allah.
O mankind! Keep your duty to your Lord and fear a Day when the parent will not be able to avail the child in aught, nor the child to avail the parent. Lo! Allah's promise is the very truth. Let not the life of the world beguile you, nor let the deceiver beguile you, in regard to Allah.
O mankind! Be wary of your Lord and fear the day when a father will not atone for his child, nor the child will atone for its father in any wise. Indeed Allah’s promise is true. So do not let the life of the world deceive you, nor let the Deceiver deceive you concerning Allah.
People, fear your Lord, and fear the Day when no father shall ransom a thing for his child nor a child for his father. The promise of Allah is surely true. So do not let the life of this present world delude you, nor let the deluder (satan) delude you concerning Allah.
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.
Mankind, have fear of your Lord and the day when a father will be of no avail to his son, nor will a son carry any part of the burden of his father. The promise of God is true. Do not let the worldly life deceive you nor let your pride deceive you about God.
O people! guard against (the punishment of) your Lord and dread the day when a father shall not make any satisfaction for his son, nor shall the child be the maker of any satisfaction for his father; surely the promise of Allah is true, therefore let not this world's life deceive you, nor let the archdeceiver deceive you in respect of Allah.
Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nn<u>a</u>su ittaqoo rabbakum wa<b>i</b>khshaw yawman l<u>a</u> yajzee w<u>a</u>lidun AAan waladihi wal<u>a</u> mawloodun huwa j<u>a</u>zin AAan w<u>a</u>lidihi shayan inna waAAda All<u>a</u>hi <u>h</u>aqqun fal<u>a</u> taghurrannakumu al<u>h</u>ay<u>a</u>tu a<b>l</b>dduny<u>a</u> wal<u>a</u> yaghurrannakum bi<b>A</b>ll<u>a</u>hi algharoor<b>u</b>
O men, seek protection with your Lord and fear the Day when neither will the father be of any avail to his son, nor will the son be of any avail to his father. God's promise is surely true. So let not worldly life beguile you, nor let the Deceiver deceive you concerning God.
O mankind! do your duty to your Lord, and fear (the coming of) a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the promise of Allah is true: let not then this present life deceive you, nor let the chief Deceiver deceive you about Allah.
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
O people! Be mindful of your Lord by fulfilling His commands and refraining from His prohibitions, and fear His punishment on the day when no father will be able to benefit his child, nor a child benefit its father in the slightest. Indeed, the promise of Allah of requital on the Day of Judgment is true and will inevitably be fulfilled, so let not the worldly life and whatever desires and amusements it contains deceive you, nor let Satan deceive you by misunderstanding the forbearance of Allah and His delaying the punishment from you.
O people! Be mindful of your Lord by fulfilling His commands and refraining from His prohibitions, and fear His punishment on the day when no father will be able to benefit his child, nor a child benefit its father in the slightest. Indeed, the promise of Allah of requital on the Day of Judgment is true and will inevitably be fulfilled, so let not the worldly life and whatever desires and amusements it contains deceive you, nor let Satan deceive you by misunderstanding the forbearance of Allah and His delaying the punishment from you.
<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:
<h2 class="title">The Command to fear Allah and remember the Day of Resurrection</h2><p>Here Allah warns people about the Day of Resurrection, and commands them to fear Him and remember the Day of Resurrection when</p><div class="text_uthmani arabic">لاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ</div><p>(no father can avail aught for his son,) which means, even if he wanted to offer himself as a sacrifice for his son, it would not be accepted from him. The same will apply in the case of a son who wants to sacrifice himself for his father -- it will not be accepted from him. Then Allah reminds them once again with the words:</p><div class="text_uthmani arabic">فَلاَ تَغُرَّنَّكُمُ الْحَيَوةُ الدُّنْيَا</div><p>(let not then this present life deceive you,) meaning, do not let your feelings of contentment with this life make you forget about the Hereafter.</p><div class="text_uthmani arabic">وَلاَ يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ</div><p>(nor let the chief deceiver deceive you about Allah.) refers to the Shaytan. This was the view of Ibn `Abbas, Mujahid, Ad-Dahhak and Qatadah. The Shaytan makes promises to them and arouses in them false desires, but there is no substance to them, as Allah says:</p><div class="text_uthmani arabic">يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً </div><p>(He makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions.) (4:120). Wahb bin Munabbih said: `Uzayr, peace be upon him, said: "When I saw the misfortune of my people, I felt very sad and distressed, and I could not sleep, so I prayed to my Lord and fasted, and I called upon Him weeping. There came to me an angel and I said to him: `Tell me, will the souls of the righteous intercede for the wrongdoers, or the fathers for their sons' He said: `On the Day of Resurrection all matters will be settled, and Allah's dominion will be made manifest and no exceptions will be made. No one will speak on that Day except with the permission of the Most Merciful. No father will answer for his son, or any son for his father, or any man for his brother, or any servant for his master. No one will care about anybody except himself, or feel grief or compassion for anyone except himself. Everyone will be worried only about himself. No one will be asked about anybody else. Each person will be concerned only about himself, weeping for himself and carrying his own burden. No one will carry the burden of another."' This was recorded by Ibn Abi Hatim.</p>
The Command to fear Allah and remember the Day of ResurrectionHere Allah warns people about the Day of Resurrection, and commands them to fear Him and remember the Day of Resurrection whenلاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ(no father can avail aught for his son,) which means, even if he wanted to offer himself as a sacrifice for his son, it would not be accepted from him. The same will apply in the case of a son who wants to sacrifice himself for his father -- it will not be accepted from him. Then Allah reminds them once again with the words:فَلاَ تَغُرَّنَّكُمُ الْحَيَوةُ الدُّنْيَا(let not then this present life deceive you,) meaning, do not let your feelings of contentment with this life make you forget about the Hereafter.وَلاَ يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ(nor let the chief deceiver deceive you about Allah.) refers to the Shaytan. This was the view of Ibn `Abbas, Mujahid, Ad-Dahhak and Qatadah. The Shaytan makes promises to them and arouses in them false desires, but there is no substance to them, as Allah says:يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً (He makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions.) (4:120). Wahb bin Munabbih said: `Uzayr, peace be upon him, said: "When I saw the misfortune of my people, I felt very sad and distressed, and I could not sleep, so I prayed to my Lord and fasted, and I called upon Him weeping. There came to me an angel and I said to him: `Tell me, will the souls of the righteous intercede for the wrongdoers, or the fathers for their sons' He said: `On the Day of Resurrection all matters will be settled, and Allah's dominion will be made manifest and no exceptions will be made. No one will speak on that Day except with the permission of the Most Merciful. No father will answer for his son, or any son for his father, or any man for his brother, or any servant for his master. No one will care about anybody except himself, or feel grief or compassion for anyone except himself. Everyone will be worried only about himself. No one will be asked about anybody else. Each person will be concerned only about himself, weeping for himself and carrying his own burden. No one will carry the burden of another."' This was recorded by Ibn Abi Hatim.