سُوْرَةُ لُقْمَانَ
Surah Luqman (31) — Ayah 33
يَـٰٓأَيُّهَا 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 ﴿33﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
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 Allâh is true: let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allâh.
Word by Word — Arabic, Transliteration & Meaning
يَـٰٓأَيُّهَا
yāayyuhā
O
ٱلنَّاسُ
l-nāsu
mankind
ٱتَّقُوا۟
ittaqū
Fear
رَبَّكُمْ
rabbakum
your Lord
وَٱخْشَوْا۟
wa-ikh'shaw
and fear
يَوْمًۭا
yawman
a Day
لَّا
lā
not
يَجْزِى
yajzī
can avail
وَالِدٌ
wālidun
a father
عَن
ʿan
[for]
وَلَدِهِۦ
waladihi
his son
وَلَا
walā
and not
مَوْلُودٌ
mawlūdun
a son
هُوَ
huwa
he
جَازٍ
jāzin
(can) avail
عَن
ʿan
[for]
وَالِدِهِۦ
wālidihi
his father
شَيْـًٔا ۚ
shayan
anything
إِنَّ
inna
Indeed
وَعْدَ
waʿda
(the) Promise
ٱللَّهِ
l-lahi
(of) Allah
حَقٌّۭ ۖ
ḥaqqun
(is) True
فَلَا
falā
so let not deceive you
تَغُرَّنَّكُمُ
taghurrannakumu
so let not deceive you
ٱلْحَيَوٰةُ
l-ḥayatu
the life
ٱلدُّنْيَا
l-dun'yā
(of) the world
وَلَا
walā
and let not deceive you
يَغُرَّنَّكُم
yaghurrannakum
and let not deceive you
بِٱللَّهِ
bil-lahi
about Allah
ٱلْغَرُورُ
l-gharūru
the deceiver
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 33) ➊ { يٰۤاَيُّهَا النَّاسُ اتَّقُوْا رَبَّكُمْ … :} After presenting the arguments for monotheism and the Hereafter in various ways, now the command for taqwa (piety) is given, which means acting upon Allah’s commands and refraining from His disobedience, and the command to fear the Day of Resurrection is given, because taqwa is attained through this. If there is no fear of accountability, nothing can motivate a person towards taqwa.
➋ { وَ اخْشَوْا يَوْمًا لَّا يَجْزِيْ وَالِدٌ عَنْ وَّلَدِهٖ :} That is, in the world, the closest mutual relationship is between parents and children; when they cannot benefit each other, then how can any other relative, friend, leader, or spiritual guide benefit? See Surah Al-Baqarah (48), Abasa (34–37), and Ma’arij (8–14). The example of a father not being able to benefit is that of Nuh (peace be upon him) and his son.
➌ {وَ لَا مَوْلُوْدٌ هُوَ جَازٍ عَنْ وَّالِدِهٖ شَيْـًٔا : ’’ جَازٍ ‘‘ ’’جَزٰي يَجْزِيْ‘‘} is an active participle. The example of children not being able to benefit is that of Ibrahim (peace be upon him) and his father.
➍ { اِنَّ وَعْدَ اللّٰهِ حَقٌّ :} Allah’s promise refers to the establishment of the Day of Resurrection; it will certainly take place under all circumstances.
➎ { فَلَا تَغُرَّنَّكُمُ الْحَيٰوةُ الدُّنْيَا :} The life of this world deceives people in many ways. Some think that life is only this worldly life; living and dying, everything is here, and after this, there is no other life, so whatever is to be done, do it here. See Surah Al-An’am (29), Al-Mu’minun (37), and Al-Jathiyah (24). Some say that worldly happiness or misery is the standard of truth and falsehood and of Allah’s pleasure or displeasure; if the Day of Resurrection is established, then those who are happy here will also be happy there. See Surah Maryam (77). Some, despite believing in the Hereafter, become so engrossed in the love of worldly desires that they forget the remembrance of that Day. See Surah Al-Imran (14). In short, the life of this world deceives a person in various ways.
➏ {وَ لَا يَغُرَّنَّكُمْ بِاللّٰهِ الْغَرُوْرُ : ’’ الْغَرُوْرُ ‘‘} With the fathah on the letter “ghayn,” it is an adjective {’’فَعُوْلٌ‘‘} meaning “deceiver,” as in: «{ اِنَّهٗ كَانَ عَبْدًا شَكُوْرًا }» [ بني إسرائیل : ۳ ], and with the dammah on the “ghayn,” it is a verbal noun, as in: «{ زُخْرُفَ الْقَوْلِ غُرُوْرًا }» [الأنعام : ۱۱۲ ] and: «{ لَا نُرِيْدُ مِنْكُمْ جَزَآءً وَّ لَا شُكُوْرًا }» [ الدھر : ۹ ]. The deceiver refers to Satan, whether from Iblis and his progeny or from among humans. If the word is kept general, then a person’s own self also deceives him, and the world also deceives him; therefore, many commentators have interpreted {’’ الْغَرُوْرُ ‘‘} here as “the world.”
➐ Satan’s deception regarding Allah occurs in many ways. He deceives some by saying that Allah does not exist; he deceives others by saying that Allah is Most Forgiving and Merciful, so commit sins and repent later. To some, he says that such-and-such elder or spiritual guide has great influence over Him, and they will intercede and save you from His punishment. In short, he diverts people towards the world in various ways and makes them heedless of Allah.
➋ { وَ اخْشَوْا يَوْمًا لَّا يَجْزِيْ وَالِدٌ عَنْ وَّلَدِهٖ :} That is, in the world, the closest mutual relationship is between parents and children; when they cannot benefit each other, then how can any other relative, friend, leader, or spiritual guide benefit? See Surah Al-Baqarah (48), Abasa (34–37), and Ma’arij (8–14). The example of a father not being able to benefit is that of Nuh (peace be upon him) and his son.
➌ {وَ لَا مَوْلُوْدٌ هُوَ جَازٍ عَنْ وَّالِدِهٖ شَيْـًٔا : ’’ جَازٍ ‘‘ ’’جَزٰي يَجْزِيْ‘‘} is an active participle. The example of children not being able to benefit is that of Ibrahim (peace be upon him) and his father.
➍ { اِنَّ وَعْدَ اللّٰهِ حَقٌّ :} Allah’s promise refers to the establishment of the Day of Resurrection; it will certainly take place under all circumstances.
➎ { فَلَا تَغُرَّنَّكُمُ الْحَيٰوةُ الدُّنْيَا :} The life of this world deceives people in many ways. Some think that life is only this worldly life; living and dying, everything is here, and after this, there is no other life, so whatever is to be done, do it here. See Surah Al-An’am (29), Al-Mu’minun (37), and Al-Jathiyah (24). Some say that worldly happiness or misery is the standard of truth and falsehood and of Allah’s pleasure or displeasure; if the Day of Resurrection is established, then those who are happy here will also be happy there. See Surah Maryam (77). Some, despite believing in the Hereafter, become so engrossed in the love of worldly desires that they forget the remembrance of that Day. See Surah Al-Imran (14). In short, the life of this world deceives a person in various ways.
➏ {وَ لَا يَغُرَّنَّكُمْ بِاللّٰهِ الْغَرُوْرُ : ’’ الْغَرُوْرُ ‘‘} With the fathah on the letter “ghayn,” it is an adjective {’’فَعُوْلٌ‘‘} meaning “deceiver,” as in: «{ اِنَّهٗ كَانَ عَبْدًا شَكُوْرًا }» [ بني إسرائیل : ۳ ], and with the dammah on the “ghayn,” it is a verbal noun, as in: «{ زُخْرُفَ الْقَوْلِ غُرُوْرًا }» [الأنعام : ۱۱۲ ] and: «{ لَا نُرِيْدُ مِنْكُمْ جَزَآءً وَّ لَا شُكُوْرًا }» [ الدھر : ۹ ]. The deceiver refers to Satan, whether from Iblis and his progeny or from among humans. If the word is kept general, then a person’s own self also deceives him, and the world also deceives him; therefore, many commentators have interpreted {’’ الْغَرُوْرُ ‘‘} here as “the world.”
➐ Satan’s deception regarding Allah occurs in many ways. He deceives some by saying that Allah does not exist; he deceives others by saying that Allah is Most Forgiving and Merciful, so commit sins and repent later. To some, he says that such-and-such elder or spiritual guide has great influence over Him, and they will intercede and save you from His punishment. In short, he diverts people towards the world in various ways and makes them heedless of Allah.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
33-1. جاز is an active participle from جَزْی یَجْزِی, meaning to give recompense. The meaning is that if a father wishes to offer his life as recompense to save his son, or the son offers his life in exchange for his father, it will not be possible there; every person will bear the punishment for what he has done. When even father and son cannot benefit each other, then what status will other relatives have, and how could they possibly benefit one another?
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
33. O people! Fear your Lord and fear a Day when no father will avail his son in anything [46], nor will a son avail his father. Surely, the promise of Allah is true, so let not the life of this world deceive you [47], nor let the Deceiver deceive you about Allah [48].
[46] In this world, the relationship between father and son is such that they come to each other's aid in times of trouble. But on the Day of Resurrection, the terror will be so great that the father will hide from his son and the son from his father. Each will be so engrossed in his own calamity that he will not have the presence of mind to pay attention to the other. Nor will anyone be willing to take on another's calamity upon himself. The son will not have the courage to say, "Send me to Hell in place of my father," nor will the father be able to say such a thing. When even such close relatives will be in this state, how can anyone else be of help to another? Therefore, every person should be concerned about saving himself from the horrors of that Day. Thus, when the verse: ﴿وَاَنْذِرْ عَشِيْرَتَكَ الْاَقْرَبِيْنَ﴾ was revealed, the Prophet ﷺ climbed Mount Safa and called his close relatives by name, saying, "Take care of your own selves. On that Day, I will not be able to help you in any way." [بخاری۔ کتاب التفسیر۔ زیر آیت متعلقہ]
[47]
Various Aspects of Deception in Worldly Life:
That is, do not remain in this deception that your purpose in life should become nothing but raising your standard of living higher and higher, or that you become so enamored and infatuated with worldly life that you come to believe that this worldly life is all there is, and practically become deniers of the Hereafter, or you begin to think that a prosperous life in this world is the criterion of truth and falsehood, or you believe that prosperity in this world is a sign of Allah's pleasure. Or you think, "Let us enjoy ourselves for now; there is plenty of life left, we will repent later." All these ways of thinking about worldly life are pure deception and delusion.
[48]
Deceivers (Shayateen) Who Deceive in the Name of Allah:
"Ghuroor" (with a fatha on the ghain) is an intensive form, meaning a great deceiver, one who is always deceiving. Although most people take this to mean the devil (Shaytan), it can also refer to humans, individuals, institutions, and governments. Whoever or whatever leads a person astray by deceiving him is a deceiver or "ghuroor" for him. And this deception is also given in matters relating to Allah. For example, that Allah has given all His powers to His beloved servants and saints, so now whatever you need, you should ask from them. Or that Allah is Most Forgiving, Most Merciful; why would He put us in Hell? Or what would He gain by doing so? Then, thinking this way, people become emboldened in sin. Or, if such-and-such a religious innovation (bid'ah) is performed, Allah will surely be pleased and we will receive reward for it. In short, the devil and his agents keep inventing new forms of such deception.
[46] In this world, the relationship between father and son is such that they come to each other's aid in times of trouble. But on the Day of Resurrection, the terror will be so great that the father will hide from his son and the son from his father. Each will be so engrossed in his own calamity that he will not have the presence of mind to pay attention to the other. Nor will anyone be willing to take on another's calamity upon himself. The son will not have the courage to say, "Send me to Hell in place of my father," nor will the father be able to say such a thing. When even such close relatives will be in this state, how can anyone else be of help to another? Therefore, every person should be concerned about saving himself from the horrors of that Day. Thus, when the verse: ﴿وَاَنْذِرْ عَشِيْرَتَكَ الْاَقْرَبِيْنَ﴾ was revealed, the Prophet ﷺ climbed Mount Safa and called his close relatives by name, saying, "Take care of your own selves. On that Day, I will not be able to help you in any way." [بخاری۔ کتاب التفسیر۔ زیر آیت متعلقہ]
[47]
Various Aspects of Deception in Worldly Life:
That is, do not remain in this deception that your purpose in life should become nothing but raising your standard of living higher and higher, or that you become so enamored and infatuated with worldly life that you come to believe that this worldly life is all there is, and practically become deniers of the Hereafter, or you begin to think that a prosperous life in this world is the criterion of truth and falsehood, or you believe that prosperity in this world is a sign of Allah's pleasure. Or you think, "Let us enjoy ourselves for now; there is plenty of life left, we will repent later." All these ways of thinking about worldly life are pure deception and delusion.
[48]
Deceivers (Shayateen) Who Deceive in the Name of Allah:
"Ghuroor" (with a fatha on the ghain) is an intensive form, meaning a great deceiver, one who is always deceiving. Although most people take this to mean the devil (Shaytan), it can also refer to humans, individuals, institutions, and governments. Whoever or whatever leads a person astray by deceiving him is a deceiver or "ghuroor" for him. And this deception is also given in matters relating to Allah. For example, that Allah has given all His powers to His beloved servants and saints, so now whatever you need, you should ask from them. Or that Allah is Most Forgiving, Most Merciful; why would He put us in Hell? Or what would He gain by doing so? Then, thinking this way, people become emboldened in sin. Or, if such-and-such a religious innovation (bid'ah) is performed, Allah will surely be pleased and we will receive reward for it. In short, the devil and his agents keep inventing new forms of such deception.
