Luqman

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

As has already been noted, in this Sūrah a significant portion of the arguments for the Tawḥīd of Allah is presented in seven āyāt, each beginning with the expression “وَمِنْ آيَاتِهِ”. Six of these have been discussed previously; we now consider the seventh and final āyah. In the preceding āyah, faith and righteous action were mentioned, and the evidences of Tawḥīd here serve as further emphasis upon that theme. Allah, the Exalted, states that among the signs of His greatness and power is that He sends the winds as bearers of glad tidings: وَمِنْ آيَاتِهِ أَن يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ These winds move in advance of rainfall, gathering scattered clouds, joining them together, and directing them toward dry and parched lands. Soon the sky becomes overcast, atmospheric conditions change, and rain begins to fall. While such winds may not hold great significance for affluent inhabitants of cities, for those living in arid regions who depend upon rainfall, their importance is profound. When cool breezes arise, carrying clouds from one region to another and conveying the scent of rain, hope is rekindled in their hearts. Although in the Qurʾān the description of winds as “مُبَشِّرَاتٍ” is frequently associated with rainfall, it is not limited to that meaning. Winds bring numerous benefits: they moderate temperature, disperse polluted air, reduce excessive heat, and protect vegetation. They carry oxygen from plants to human beings and transform the carbon dioxide exhaled by humans into nourishment for plants. They facilitate pollination, distribute seeds, and assist in agriculture. They also serve as a means of transportation, particularly for sailing vessels, and even in modern contexts, wind conditions influence navigation. Thus, in multiple respects, winds are bearers of glad tidings. The āyah concludes: وَلِيُذِيقَكُم مِّن رَّحْمَتِهِ وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ These expressions indicate three principal benefits: experiencing divine mercy, the movement of ships by His command, and the pursuit of livelihood from His bounty—so that gratitude may be shown. All these blessings become manifest through the movement of air. Human beings often fail to appreciate such نعمت until they are withdrawn. If air were to cease moving, even the most beautiful environment would become suffocating; whereas even a confined place becomes bearable with a gentle breeze. Similarly, without air movement, marine life would be endangered due to lack of oxygen. Fakhr al‑Dīn al‑Rāzī observes that the phrase “لِيُذِيقَكُم مِّن رَّحْمَتِهِ” implies that what is experienced in this world is only a small portion, whereas the greater and more comprehensive mercy of Allah pertains to the Hereafter. The following āyah shifts to the mission of the Prophets: وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَى قَوْمِهِمْ فَجَاؤُوهُم بِالْبَيِّنَاتِ They came with clear signs; some among their peoples believed, while others opposed. When admonition proved ineffective, divine retribution befell the wrongdoers: فَانْتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا Yet Allah supported the believers: وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ The sequence of expressions conveys strong emphasis upon this divine principle: assistance to the believers is firmly established. Thereafter, the discourse returns once more to the winds: اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا Clouds are spread, gathered, and layered, until rain emerges from within them: فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ The process of rainfall is thus presented as a comprehensive system: winds transport moisture, form clouds, condense them, and enable the gentle descent of rain. When this life‑giving rain reaches those in need, joy replaces despair: فَإِذَا أَصَابَ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ وَإِن كَانُوا مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِ لَمُبْلِسِينَ The repetition of “قبل” emphasizes the immediacy of this transformation—from intense hopelessness to renewed hope. Finally, the Prophet صلى الله علیہ و آلہ وسلم is addressed: فَانظُرْ إِلَى آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا Reflection upon the آثار of divine mercy reveals how the earth is revived after its death. Rain is termed “رحمت” because of the manifold benefits it brings: sustaining vegetation, purifying the environment, softening the atmosphere, and supporting life in diverse ways. The āyah concludes: إِنَّ ذَلِكَ لَمُحْيِي الْمَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ The One who revives the dead earth is indeed the One who will revive the dead, and He has power over all things. Thus, the repeated revival of the earth serves as a manifest sign of the reality of resurrection. Those who deny it possess no argument other than mere improbability, and the Qurʾān responds by presenting observable and recurring phenomena as decisive evidence of divine power over life and death.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

Some exegetes have stated that the opening verses under discussion were revealed concerning al‑Naḍr ibn al‑Ḥārith. He was a merchant who used to travel to Iran for trade and, upon returning, would narrate Persian tales to the Quraysh. He would say that if Muḥammad صلى الله علیہ و آلہ وسلم recounts to you the stories of ʿĀd and Thamūd, then I will relate to you the stories of Rustam and Isfandiyār and the accounts of Kisrā and the rulers of non‑Arab lands. As a result, people would gather around him, listening attentively to his narratives, turning away from the Qurʾān. Some commentators have also suggested that this passage was revealed about a man who had purchased a singing slave‑girl, who would constantly entertain him with songs, thereby diverting him from the remembrance of God. The eminent exegete al‑Ṭabrisī, after mentioning these reports of occasion of revelation, states that the ḥadīth narrated from the Prophet of Islam صلى الله علیہ و آلہ وسلم supports this interpretation. The Prophet is reported to have said: “لا یحل تعلیم المغنیات ولا بیعهن، وأثمانهن حرام وقد نزل تصدیق ذلک فی کتاب الله وَمِنَ النَّاسِ مَنْ یَشْتَرِی لَهْوَ الْحَدِیثِ” “It is not lawful to teach singing slave‑women, nor to buy or sell them, and the income derived from this is unlawful. This is affirmed in the Book of Allah: وَمِنَ النَّاسِ مَنْ یَشْتَرِی لَهْوَ الْحَدِیثِ.” (Biḥawālah: Majmaʿ al‑Bayān, vol. 8).

As has already been noted, a significant portion of the arguments for Tawḥīd in this Sūrah is presented across seven āyāt, each beginning with the expression “وَمِنْ آيَاتِهِ.” Six of these have been discussed previously; we now turn to the final, seventh āyah. In the preceding verses, discussion centered upon the group of “محسنین” and “مؤمنین.” In contrast, the present passage addresses a group placed in direct opposition to them—those who expend their resources in futile and misleading pursuits, thereby bringing about their own ruin in both this world and the Hereafter. The Qurʾān states: “Among the people are those who purchase idle discourse in order to mislead others from the path of Allah without knowledge” (وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ). “And they take it in mockery” (وَيَتَّخِذَهَا هُزُوًا). The pronoun in “يَتَّخِذَهَا” refers either to the divine āyāt previously mentioned or, as some exegetes suggest, to “سبیل,” which in Arabic usage may appear in both masculine and feminine forms. The verse concludes: “For such people there is a humiliating punishment” (أُولَئِكَ لَهُمْ عَذَابٌ مُّهِينٌ). The “purchase” of idle discourse may take different forms: it may involve the acquisition of false tales and fabricated narratives—such as the accounts attributed to al‑Naḍr ibn al‑Ḥārith—or the establishment of gatherings dedicated to amusement, music, or diversion, or more generally, the expenditure of wealth in pursuits that lead to distraction and deviation from the truth. It is striking that such individuals willingly expend resources to obtain falsehood and frivolity, yet they show no concern for the divine āyāt and words of wisdom granted freely to them. The expression “يَشْتَرِي” may also be understood metaphorically, indicating any form of deliberate effort aimed at attaining such distractions. The term “لَهْوَ الْحَدِيثِ” carries a broad semantic range, encompassing any form of speech, activity, or artistic expression that distracts from truth and leads toward falsehood or moral corruption. This may include music, song, seductive tones and rhythms, persuasive yet misleading speech, or literary works whose content diverts individuals from the path of righteousness. It may also include fanciful tales, myths, and narratives that lead people away from the divinely prescribed “صراط مستقیم,” as well as mocking and satirical discourse intended to undermine faith and ridicule divine revelation. Accordingly, the concept of “لَهْوَ الْحَدِيثِ” is comprehensive, and restricting it to a single instance does not confine the meaning of the āyah. Traditions transmitted from the Ahl al‑Bayt support this broader understanding. Among them is the statement attributed to Imām Jaʿfar al‑Ṣādiq علیہ السلام: “الغناء مجلس لاینظر اللہ الیٰ أہلہ، وھو مما قال الله عزوجل وَمِنَ النَّاسِ مَنْ یَشْتَرِی لَھْوَ الْحَدِیثِ لیضل عن سبیل اللہ.” This indicates that gatherings centered upon diverting amusements fall under the purview of the verse. The structure “لَهْوَ الْحَدِيثِ” (rather than “الحديث لهو”) suggests that amusement and distraction constitute the primary objective, while discourse serves merely as a means to that end. The phrase “لِيُضِلَّ عَن سَبِيلِ اللَّهِ” further broadens the scope, including both doctrinal and moral misguidance. The qualification “بِغَيْرِ عِلْمٍ” indicates that those who engage in such practices do so without knowledge, often guided by ignorance or blind imitation, and in turn lead others astray. Moreover, such individuals not only indulge in frivolity but also use it as a means to mock divine revelation, as expressed in “وَيَتَّخِذَهَا هُزُوًا.” Their punishment is described as “عَذَابٌ مُّهِينٌ,” a humiliating torment, corresponding to their own act of ridiculing the āyāt of Allah. The subsequent āyah describes their response to revelation: “When Our signs are recited to him, he turns away in arrogance, as though he had not heard them, as though there were deafness in his ears” (وَإِذَا تُتْلَى عَلَيْهِ آيَاتُنَا وَلَّى مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِي أُذُنَيْهِ وَقْرًا). This withdrawal is not merely indifference, but is rooted in arrogance and pride. Therefore, it is proclaimed: “Give him the tidings of a painful punishment” (فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ). The use of “فَبَشِّرْهُ” (give glad tidings) in connection with punishment is itself a rhetorical inversion commensurate with the mockery and arrogance displayed by such individuals. In contrast, the following āyāt return to the description of the true believers: “Indeed, those who believe and perform righteous deeds shall have gardens of delight” (إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتُ النَّعِيمِ). These individuals, unlike the arrogant deniers, possess insight and receptivity; they perceive the signs of Allah and act upon them. They shall dwell therein eternally: (خَالِدِينَ فِيهَا), in fulfillment of “وَعْدَ اللهِ حَقًّا.” Allah neither breaks His promise nor is incapable of fulfilling it, for: (وَهُوَ الْعَزِيزُ الْحَكِيمُ). Notably, the punishment of the disbelievers is expressed in the singular (“عذاب”), whereas the reward of the believers is expressed in the plural (“جَنَّات”), indicating the abundance and multiplicity of divine mercy. The term “النَّعِيمِ” encompasses all forms of blessing—material and spiritual—extending beyond what can be fully comprehended within the limitations of worldly experience.\

There is no doubt that singing (Ghina) is considered unlawful according to the view of prominent Shia scholars and is recognized as a consensus and agreement. Many Sunni scholars also hold the same belief. Although some people have accepted exceptions, perhaps some of these exceptions are not truly exceptions but rather fall outside the scope of singing (Ghina) by terminological specialization. Al-Qurtubi, commenting under the verses in question, says the following about this topic: "Among some people, singing and music are common when it involves amorous poetry about women, praising their beauty and elegance, and mentioning wine, kebabs, and other forbidden things. In such cases, all scholars unanimously agree on its prohibition because it is a form of frivolity and reprehensible singing. However, if it is free of these matters, some portion of it is permissible on the occasions of Eid and wedding celebrations. Similarly, singing that brings joy and cheer at the time of completing difficult tasks is allowed, as found in Islamic history during the digging of the trench, or the verses that ‘Anjasha’ recited for the camels of caravans moving towards Mecca during the Farewell Pilgrimage. But what is currently common among the Sufis, who employ various musical instruments and enjoyments in this regard, is unlawful." (Reference: Tafsir al-Qurtubi, vol. [ ], p. 5136) The exceptions mentioned by Al-Qurtubi, such as "Huddi Khwani" (singing in a specific tone used when driving camels) or the particular verses Muslims used to recite in a special manner when digging the trench, are very likely neither part of singing nor are considered as such. Likewise, the verses recited in a particular tone at religious gatherings, celebrations, and mourning rituals are not regarded as singing (Ghina). From Islamic sources, many arguments exist regarding the prohibition of singing, among which one is the verse mentioned earlier, وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ... and other Quranic verses that, at least according to the traditions that interpret these verses, indicate the prohibition of singing and music, or explicitly declare singing to be unlawful. In a narration from Imam Ja'far al-Sadiq (peace be upon him), he explained the verse وَاجْتَنِبُوا قَوْلَ الزُّورِ (Hajj 30) as: "False speech means singing." "Falsehood is indeed singing." (Reference: Wasail al-Shia, vol. 14, pp. 225-227, 231, Chapter 99, The Prohibition of Singing) Also, in the explanation of the verse وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ (Al-Furqan 72), he said: "This refers to singing." (Reference: Wasail al-Shia, vol. 14, pp. 225-227, 231, Chapter 99, The Prohibition of Singing) Furthermore, in the exegesis of the verse under discussion, multiple traditions transmitted from Imam Muhammad al-Baqir (peace be upon him), Imam Ja'far al-Sadiq (peace be upon him), and Imam Ali al-Ridha (peace be upon him) mention that one of the meanings of "lahw al-hadith" (idle discourse) that warrants severe punishment is singing and musical melodies. (Reference: Wasail al-Shia, vol. 14, pp. 225-227, 231, Chapter 99, The Prohibition of Singing) Besides the Quranic exegesis, numerous other traditions strongly emphasize the prohibition of singing in Islamic literature. One hadith narrated by Jabir ibn Abdullah al-Ansari from the Prophet Muhammad (peace be upon him and his family) states: "Satan was the first who sang." (Reference: Wasail al-Shia, vol. 14, pp. 225-227, 231, Chapter 99, The Prohibition of Singing) In another hadith narrated from Imam Ja'far al-Sadiq (peace be upon him), he said: "The house in which singing takes place is not safe from calamities, neither are its supplications accepted, nor do angels enter it." (Wasail al-Shia, vol. 12, pp. 225-230) In another narration from the same Imam: "Singing engenders hypocrisy and leads to poverty and misery." (Wasail al-Shia, vol. 12, pp. 225-230) A hadith reported from Imam Ja'far al-Sadiq (peace be upon him) states that the singing woman, the one who pays her wage, and the one who consumes her earnings—all three are accursed and counted among those condemned by God's mercy. It states: "The singing woman is cursed, the one who pays her is cursed, and the one who eats her earnings is cursed." (Reference: Safinat al-Bihar, vol. 2, p. 338) Numerous traditions regarding the prohibition of singing are also found in prominent Sunni sources. Among them is the narration in "Dur al-Manthur," transmitted by a large group of scholars through Abu Imamah from the Prophet Muhammad (peace be upon him and his family), in which he said: "It is not permissible to teach singing women, nor to buy or sell them or what is taken in exchange for them, and this is unlawful." (Reference: Dur al-Manthur under the verse under discussion) Similar meanings are reported by the author of "Al-Taj" from Tirmidhi and Imam Ahmad. Note that in Al-Taj, vol. 5, p. 287, Ibn Mas'ud narrated from the Prophet Muhammad (peace be upon him and his family) that he said: "Singing and musical melodies cultivate hypocrisy in the heart as water cultivates herbs...""It nurtures the soul just as water nurtures vegetation." (Reference: Tafseer Rooh al-Ma'ani under this very verse). Overall, the narrations transmitted on this matter are so numerous that they reach the extent of certainty. Therefore, most Islamic scholars have issued a ruling declaring it prohibited. Moreover, the Shi'a scholars, who are almost unanimous on this issue, have attributed the prohibition even to Abu Hanifa. When the well-known Sunni Imam Ahmad was asked about singing, he replied: "ينبت النفاق" — It cultivates hypocrisy within the heart of a person. Similarly, another Sunni Imam, Malik, in response to the same question, said: "يفعله الفساق" — Only the wicked engage in it. And Imam Shafi'i explicitly stated that: "The testimony of singers is not acceptable, and this itself is proof of their wickedness." It has also been reported from the followers of Shafi'i that they understood his ruling on this matter to be based on prohibition, contrary to what some have assumed. (Reference: Tafseer Rooh al-Ma'ani under this very verse).

The prohibition of ghināʾ is not particularly difficult to establish; rather, the challenge lies in determining the precise scope of what constitutes ghināʾ. The question thus arises: does every pleasant and aesthetically pleasing voice fall under the category of ghināʾ? Certainly not. Both Islamic traditions and the lived practice of Muslims indicate that the Qur’ān, the adhān, and similar recitations should indeed be delivered in a beautiful and melodious voice. Is ghināʾ then to be defined as every vocal expression involving modulation (tarjīʿ), that is, oscillation and tonal variation of the voice? This too cannot be established as a definitive criterion. From a comprehensive examination of the statements of jurists and philologists, it may be inferred that ghināʾ refers to melodies, tones, and patterns of sound that are emotionally stimulating (ṭarab‑engaging) and associated with frivolity (lahw) and falsehood (bāṭil). More precisely, it includes those modes of vocal expression that are suited to gatherings characterized by sin, moral corruption, and indulgence. In other words, ghināʾ denotes that form of vocalization which incites sensual and passionate impulses, such that one feels it would be entirely compatible if accompanied by wine and other forms of sensual gratification. It is important to note that, at times, both the melodic form and the content may simultaneously fall under ghināʾ and lahw—for example, when morally corrupt or erotic poetry is recited in a manner designed to arouse and entertain. At other times, the melodic style alone may render an expression impermissible, even if the content consists of commendable themes, such as virtuous poetry, Qur’ānic recitation, supplication, or devotional discourse, if these are delivered in a manner characteristic of licentious gatherings. In both instances, such expression is considered impermissible. It should also be observed that ghināʾ may be understood in both a general and a specific sense. In its specific sense, it refers to those melodies and tonal forms that incite passion and are associated with environments of moral corruption. In its general sense, however, it may denote any form of pleasing voice. Those who adopt the broader definition accordingly distinguish between ḥalāl ghināʾ and ḥarām ghināʾ. In this classification, ḥarām ghināʾ corresponds to the definition outlined above—namely, that which is associated with immorality and sensual provocation—while ḥalāl ghināʾ refers to a beautiful and pleasing voice devoid of such corruptive associations. Thus, there is essentially no fundamental disagreement concerning the prohibition of ghināʾ itself; the differences lie primarily in its conceptual definition. However, as in other areas of jurisprudence, there exist ambiguous cases in which it may be difficult to determine whether a particular vocal expression falls within the domain of morally corrupt gatherings. In such instances, the principle of presumption of permissibility (aṣl al‑barāʾah), after proper understanding of the customary (ʿurfī) meaning of ghināʾ, would apply. It is also clear that there is no basis for prohibiting martial or motivational chants and rhythms—such as those associated with warfare or athletic activity. At the same time, there remain various subsidiary discussions and areas of disagreement among scholars, including certain exceptions and related jurisprudential matters, which fall beyond the scope of this discussion. Finally, it should be emphasized that the foregoing discussion pertains specifically to ghināʾ and vocal performance. The subject of music and the use of musical instruments constitutes a separate inquiry, which lies outside the present topic.

A careful and fully developed consideration of the concept of ghināʾ, with the conditions and definitions previously outlined in detail, renders the underlying rationale of its prohibition sufficiently clear. Even a modest degree of reflection reveals the various destructive consequences associated with it, among which the following may be identified: First, the stimulation of moral corruption. Experience—an authoritative and reliable witness—demonstrates that many individuals, under the influence of ghināʾ and musical tones, abandon the path of righteousness and piety, turning instead toward the gratification of sensual desires. Gatherings characterized by such melodies often serve as centers for various forms of moral deviation, with ghināʾ acting as a principal factor in their expansion. Reports in certain foreign publications suggest that in some gatherings where young men and women were present, particular musical performances provoked such intense emotional stimulation that participants lost self‑control, leading to acts of grave moral impropriety. In Tafsīr Rūḥ al‑Maʿānī, it is reported that a leader among the Banī Umayyah advised others to avoid musical entertainment, stating that it diminishes modesty, intensifies sensual desire, undermines personal dignity, and functions as a substitute for intoxicants, producing similar effects. This observation indicates that even within such circles, the harmful nature of such practices had become apparent. Moreover, Islamic traditions frequently state that ghināʾ nurtures the spirit of hypocrisy within the heart. This points to the moral condition of the soul that becomes distanced from piety and inclined toward corruption. Similarly, traditions indicating that angels do not enter a house in which such practices occur may be understood in light of this moral impurity, as angels are associated with purity and withdraw from environments characterized by defilement. Second, heedlessness of the remembrance of Allah. In some traditions, ghināʾ is described as a form of “لهو,” indicating that it immerses individuals so deeply in sensual gratification that they become neglectful of divine remembrance. As previously noted, “لَهْوَ الْحَدِيثِ” is presented as a cause of deviation from “سَبِيلِ الله” and a source of “عَذَابٌ أَلِيمٌ.” In a narration attributed to ʿAlī ibn Abī Ṭālib علیہ السلام, it is stated: “كل ما الھی عن ذکر اللہ فھو من المیسر.” That is, whatever distracts a person from the remembrance of Allah falls under the ruling of games of chance (maysir). (Biḥawālah: Wasāʾil al‑Shīʿah, vol. 12, p. 235). Third, its harmful effects on the nervous system. Ghināʾ and music function, in many cases, as forms of sensory intoxication affecting the nervous system. Just as intoxicants may enter the human body through ingestion, inhalation, or injection, so too certain forms of auditory stimulation affect individuals through the faculty of hearing. In some instances, musical forms may induce states comparable to intoxication, producing loss of restraint or altered states of consciousness. Observations of the lives of well‑known musicians suggest that prolonged engagement with such practices may lead to psychological distress, emotional instability, and in some cases, severe mental or neurological disorders. Reports in studies such as Taʾthīr‑e Mūsīqī bar Ravān wa Aʿṣāb indicate instances where performers have suffered physical collapse or even death during performance, possibly due to extreme physiological strain. In summary, the detrimental effects of ghināʾ—including moral degradation, psychological disturbance, and social harm—are considered sufficiently evident that extensive elaboration becomes unnecessary. Contemporary statistical observations also suggest an increase in certain sudden or unexplained deaths relative to earlier periods, and among the contributing factors cited in such analyses is the increased prevalence of musical and sensory overstimulation at a societal level.

Global hegemonic forces have always been apprehensive of public awareness, particularly the awakening of the younger generation. For this reason, in pursuit of their ulterior objectives, they incorporate into their extensive programs various means of fostering heedlessness, ignorance, unawareness, and a wide range of misguided activities within society, thereby seeking to bring about its moral and intellectual decline. Accordingly, in the contemporary era, narcotic substances are not merely of commercial significance but have also become an important political instrument of domination. The establishment of centers of moral corruption, the proliferation of gambling and betting clubs, and other similar illegitimate activities all fall within this framework. Among these, the widespread promotion of ghināʾ and music also occupies a prominent place, functioning as one of the major tools through which such forces attempt to paralyze human thought. It is for this reason that a substantial portion of global radio broadcasting time is devoted to musical programming, and it has become one of the most prominent features of modern mass communication media.

See ayat 11 for tafseer.

Following the preceding discussion of the Qurʾān and faith in the earlier verses, the present two āyāt introduce another argument concerning Tawḥīd, which constitutes a fundamental principle of belief. In the first āyah, reference is made to five interrelated aspects of divine creation—namely, the creation of the heavens, the suspension of celestial bodies in space, the stability of the earth, the formation of mountains, and the creation of living beings, followed by the descent of water and the growth of vegetation, which serves as their sustenance. Accordingly, it is stated: خَلَقَ السَّمَاوَاتِ بِغَیْرِ عَمَدٍ تَرَوْنَھَا Allah created the heavens without visible pillars. The word “عمد” (plural of عمود) denotes pillars, and its qualification with “تَرَوْنَھَا” indicates that no visible pillars exist. In other words, there are supports, but they are not perceptible. As previously explained in the commentary on Sūrat al‑Raʿd, this expression constitutes a subtle allusion to the law of gravitational and counteracting forces, which function like invisible pillars удержing celestial bodies in their positions. In a narration transmitted by Ḥusayn ibn Khālid from Imām ʿAlī ibn Mūsā al‑Riḍā عليه السلام, this interpretation is explicitly affirmed. The Imām states: “Does not Allah say ‘without pillars that you see’?” When the narrator affirmed this, the Imām replied: “Thus, there are pillars, but you do not perceive them.” (Biḥawālah: Tafsīr Burhān, vol. 2, p. 278). Thereafter, referring to the wisdom behind the creation of mountains, the Qurʾān states: وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ He placed firm mountains upon the earth lest it should shake with you. The term “تمید” signifies trembling or instability. These and similar āyāt indicate that mountains contribute to the stability and balance of the earth. Contemporary scientific understanding also affirms that mountains, through their structural integration and deep roots, contribute to maintaining geological equilibrium and mitigating destabilizing forces. Following the mention of the stability of the heavens and the earth, the discourse turns to the creation of living beings and their habitation upon the earth: وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ He dispersed upon it every kind of moving creature. This expression encompasses the vast diversity of living beings—from minute organisms invisible to the eye to large animals whose size and form inspire awe. It includes creatures of diverse shapes, colors, and modes of life—those that fly, crawl, and inhabit various environments—each reflecting distinct aspects of existence. Since these creatures depend upon sustenance, the āyah then refers to water and vegetation: وَاَنزَلْنَا مِنَ السَّمَاءِ مَاءً فَاَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ كَرِيمٍ We sent down water from the sky and caused to grow therein every noble pair of vegetation. Thus, water and plant life constitute the foundation of life, particularly for human beings. It is noteworthy that in describing earlier aspects of creation, verbs are employed in the third‑person form, whereas in relation to water and vegetation, the discourse shifts to the first‑person plural (“We sent down… We caused to grow”), indicating emphasis and rhetorical variation. This stylistic shift underscores the particular importance of rainfall and vegetation in sustaining life. The āyah also alludes to the principle of pairing (زوجیت) in the plant kingdom—an aspect of creation that serves as one of the Qurʾān’s remarkable indications, as this concept had not been widely established at the time of revelation. After presenting these manifestations of divine creative power, the Qurʾān addresses the polytheists, challenging them: هَذَا خَلْقُ اللَّهِ فَأَرُونِي مَاذَا خَلَقَ الَّذِينَ مِن دُونِهِ This is the creation of Allah; now show me what those besides Him have created. Since they were compelled to acknowledge that their alleged deities had created nothing, their position became untenable. Thus, the āyah concludes: بَلِ الظَّالِمُونَ فِي ضَلَالٍ مُّبِينٍ Rather, the wrongdoers are in manifest error. The term “ظلم” here carries its broad meaning—placing something outside its proper position. By attributing acts of creation and governance to entities devoid of such power, the polytheists committed the gravest form of injustice and deviation. Moreover, the juxtaposition of “ظلم” and “ضلال” subtly indicates that injustice inevitably leads to misguidance: when a person fails to recognize or uphold the proper place of things within the order of existence, that failure results in error and deviation.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

Following the preceding discussions concerning Tawḥīd, shirk, the significance of the Qurʾān, and the wisdom embedded within this divine Book, the present and the subsequent āyāt introduce the figure of Luqmān Ḥakīm and a series of his counsels. These passages interweave profound theological themes—particularly the affirmation of Tawḥīd and the rejection of shirk—with essential ethical teachings. Within six āyāt, ten counsels are presented, encompassing doctrinal principles, religious obligations, and moral guidance in a remarkably concise yet comprehensive manner. With regard to the identity and characteristics of Luqmān, detailed clarification will be provided later; however, it appears from contextual evidence that he was not a prophet but rather a wise and refined individual who triumphed over base desires. Through divine grace, springs of wisdom flowed within his heart. His rank is sufficiently demonstrated by the fact that Allah has incorporated his counsels into the Qurʾān alongside His own speech. Indeed, when a person’s heart is purified and illumined by the light of wisdom through piety, their speech aligns with divine guidance, reflecting what God approves. The first āyah states: وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ “We granted Luqmān wisdom, instructing him to give thanks to Allah; whoever gives thanks does so for his own benefit, and whoever denies is to no detriment of Allah, for indeed Allah is self‑sufficient and praiseworthy.” The concept of “ḥikmah” has been interpreted in various ways, including recognition of the mysteries of existence, understanding of the truths of revelation, attainment of truth in speech and action, and knowledge of Allah. These may be collectively understood as a synthesis of knowledge, purity of character, piety, and the illumination of guidance. A narration reported in Uṣūl Kāfī (Kitāb al‑ʿAql wa al‑Jahl) describes ḥikmah as understanding and intellect, while another attributed to Imām Jaʿfar al‑Ṣādiq identifies it as recognition of the divinely appointed guide of one’s time (Biḥawālah: Nūr al‑Thaqalayn, vol. 4, p. 196). These meanings are complementary aspects within a broader conception of wisdom. Accordingly, Luqmān’s possession of wisdom led him to gratitude, for he understood both the purpose and the proper utilization of divine blessings. In essence, wisdom itself consists in employing everything in its appropriate context, and thus gratitude and wisdom converge upon a single principle. The āyah further establishes that gratitude benefits the human being itself, whereas ingratitude results in personal loss, since Allah remains independent of creation. It is noteworthy that “يشكر” appears in the imperfect tense, indicating continuity, whereas “كفر” appears in the perfect tense, implying that even a single act of ingratitude may carry serious consequence. Following this, the Qurʾān recounts Luqmān’s foremost counsel to his son: وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ “O my son, do not associate partners with Allah; indeed, shirk is a great ظلم.” This establishes Tawḥīd as the foundational principle of all belief, for shirk is the source of all corruption—whether in the form of materialism, ambition, ego, or other deviations. Conversely, all constructive and ethical systems derive from Tawḥīd, which entails exclusive devotion to Allah and the rejection of all false objects of veneration. The description of shirk as “ظُلْمٌ عَظِيمٌ” is emphatically reinforced through multiple linguistic devices, indicating its gravity. It constitutes injustice toward Allah by equating Him with created beings, injustice toward others by misleading them, and injustice toward oneself by abandoning the dignity of servitude to Allah. The following two āyāt form an interjected passage emphasizing the rights of parents, closely connected to the theme of gratitude: وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ “We enjoined upon man goodness toward his parents.” Particular emphasis is placed upon the mother’s hardships: حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ She bore him in weakness upon weakness, and his weaning is within two years. This reflects both biological and experiential reality, as the mother endures continuous physical strain during pregnancy and nursing. The āyah continues: أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ “Give thanks to Me and to your parents.” Here, gratitude to parents is placed alongside gratitude to Allah, indicating their role as immediate means of divine نعمت. Thus, acknowledgment of their rights is both a moral and spiritual obligation. However, the next āyah clarifies the limits of parental authority: وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي … فَلَا تُطِعْهُمَا “If they strive to make you associate with Me that of which you have no knowledge, do not obey them.” While obedience is denied in matters of shirk, respectful and kind companionship remains obligatory: وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا This establishes a delicate balance between adherence to divine truth and maintenance of social and familial ethics. The passage concludes by directing individuals to follow those who turn sincerely toward Allah: وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ and reminding them of ultimate accountability: ثُمَّ إِلَيَّ مَرْجِعُكُمْ Thus, the sequence of commands and prohibitions provides a nuanced framework for resolving apparent tensions between religious duty and filial obligation, demonstrating a refined balance characteristic of Qurʾānic discourse.

The name of Ḥaḍrat Luqmān appears in two āyāt of this Sūrah of the Qurʾān. The question arises whether he was a prophet or merely a wise and sagacious individual. The Qurʾān itself does not explicitly clarify this matter; however, the tone and style of its discourse strongly indicate that he was not a prophet. This is because, in the case of prophets, the Qurʾānic narrative generally includes elements such as the declaration of prophethood, a call toward Tawḥīd, struggle against deviation in society, the refusal to seek recompense for the delivery of the message, and the proclamation of glad tidings and warnings. In contrast, none of these elements appear in the case of Luqmān; rather, only his counsels are presented. Although these counsels are addressed specifically to his son, their implications are universal. This itself testifies to the fact that he was a wise and insightful individual rather than a prophet. A ḥadīth reported from the Prophet Muḥammad صلى الله علیہ و آلہ وسلم states: “... لم یکن لقمان نبیّاً ولٰکن کان عبداً کثیر التفکر، حسن الیقین، احبّ الله فاحبّه ومنّ علیہ بالحکمة ...” That is, Luqmān was not a prophet; rather, he was a servant of Allah who engaged in profound reflection, possessed firm conviction, loved Allah, and was loved by Him, and Allah endowed him with wisdom. Some historical accounts suggest that Luqmān was a dark‑skinned individual of Egyptian or Sudanese origin who had been enslaved. Despite a lack of outward beauty, he possessed an enlightened heart and a purified soul. From early in his life, he was known for truthfulness, trustworthiness, and restraint in matters that did not concern him. (Biḥawālah: Qiṣaṣ al‑Qurʾān). Although some exegetes have entertained the possibility of his prophethood, there exists no reliable evidence to support such a claim; rather, the prevailing indicators oppose it. Certain traditions report that a person once asked Luqmān whether he had previously been engaged in grazing livestock alongside others. Luqmān replied affirmatively. When asked how he attained such wisdom and knowledge, he responded: adherence to divine decree, fulfillment of trusts, truthfulness in speech, and refraining from involvement in matters that do not concern one. (Biḥawālah: Majmaʿ al‑Bayān). Another narration relates that while Luqmān was resting, he heard a voice asking whether he wished to be appointed as a vicegerent on earth to judge among people with justice. He declined, preferring well‑being and recognizing the gravity of such responsibility. He stated that if entrusted, Allah would surely aid him, yet he was mindful of the immense trials associated with judgment and authority. The angels expressed amazement at his response. Thereafter, Allah granted him wisdom, and upon awakening he found words of wisdom flowing from his tongue. (Biḥawālah: Majmaʿ al‑Bayān, vol. 8, p. 317). These accounts collectively portray Luqmān as a figure distinguished by insight, moral integrity, and spiritual depth, whose wisdom was not derived from formal prophetic office but from a life characterized by reflection, sincerity, and adherence to truth.

Some exegetes have recorded additional portions of the wisdom and counsels of Luqmān that are reflected in these āyāt, a summary of which is presented as follows. (a) Luqmān said to his son: “O my son! The world is a deep and vast ocean in which many people have drowned. Therefore, let your vessel within it be faith in Allah, its sail reliance upon Allah, and your provision piety toward Allah. If you are saved, it is by the mercy of Allah; and if you perish, it is due to your own sins.” (Biḥawālah: Majmaʿ al‑Bayān). A more detailed version of this statement is transmitted in Uṣūl Kāfī, from Imām Mūsā al‑Kāẓim عليه السلام, through Hishām ibn Ḥakam, attributed to Luqmān: “O my son! The world is a profound ocean in which many have drowned. Let your vessel within it be the piety of Allah, its cargo faith, its sail reliance upon Allah, its captain the intellect, its guide knowledge, and its crew patience.” (Biḥawālah: Uṣūl Kāfī, vol. 1, p. 13, Kitāb al‑ʿAql wa al‑Jahl). (b) In another discourse, Luqmān advised his son regarding the etiquette of travel: “When you set out on a journey, take with you the necessary provisions such as arms, clothing, a tent, water, sewing implements, and medicines that may benefit both you and your companions. Assist your fellow travelers in all matters except disobedience to Allah. Consult with your companions, greet them with cheerfulness, and share your provisions generously. Respond promptly when they call upon you, and assist them when they seek your help. Maintain silence as much as possible, perform prayer abundantly, and be generous with your mounts, food, and water. Testify to the truth when required, and give sincere advice when consulted. Do not respond hastily; rather, reflect deeply and exert your intellectual effort before offering counsel. For one who withholds sincere advice loses the blessing of sound judgment. Follow your companions when they move together, obey your elders, and respond positively to lawful requests. Do not say ‘no,’ for such refusal reflects weakness. Perform prayers at their proper times, discharge your obligations promptly, and participate in congregational prayer even in difficult circumstances. Before eating, give something in charity if possible. Recite the Book of Allah and do not become heedless of Him.” (Biḥawālah: Uṣūl Kāfī). (c) It is also related that when Luqmān was a servant, his master once instructed him to slaughter a sheep and bring its best parts. He brought the tongue and the heart. On another occasion, he was told to bring the worst parts, and he again brought the tongue and the heart. When questioned, he replied: if these two are pure, nothing is better than them; and if they are corrupt, nothing is worse. (Biḥawālah: Tafsīr Bayḍāwī; Tafsīr Thaʿlabī; partial narration in Majmaʿ al‑Bayān). Finally, the discourse concludes with a ḥadīth from Imām Jaʿfar al‑Ṣādiq عليه السلام: “By Allah, the wisdom granted to Luqmān was not due to lineage, wealth, or physical appearance. Rather, he was a man strong in obedience to Allah, who avoided sin and doubtful matters, remained silent, observed attentively, and engaged in deep reflection. He did not sleep during the early part of the day, did not recline in gatherings like the arrogant, and always observed proper etiquette. He refrained from unnecessary activities and intervening in matters that did not concern him. He associated with scholars and jurists, sought knowledge by which he could overcome his lower self, and governed his soul through reflection and contemplation. He devoted himself only to beneficial matters. As a result, Allah bestowed upon him wisdom.” (Biḥawālah: Majmaʿ al‑Bayān, summarized form).

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

Luqmān’s second counsel, following his admonition regarding Tawḥīd and the rejection of shirk, concerns the accountability of actions and the doctrine of the Hereafter, thereby completing the conceptual circle of “mabdaʾ wa maʿād.” Luqmān states: “O my son! If a deed—whether good or evil—be equal in weight to a grain of mustard seed, and it be hidden within a rock, or located in the heavens or in the earth, Allah will bring it forth on the Day of Judgment and hold it to account. Indeed, Allah is Subtle and All‑Aware” (يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ). The mustard seed (khardal) is an extremely small and insignificant particle and is often used metaphorically to indicate minuteness. The verse thus emphasizes that even the smallest deed, whether concealed deep within the earth, hidden within a rock, or situated in the far reaches of the heavens, is fully known to Allah, who will bring it forth for judgment. Nothing is lost in the divine record. The pronoun “إِنَّهَا” refers to good and bad deeds. This awareness that all human actions are known to the Creator, preserved in the divine register, and subject to eventual reckoning forms the fundamental basis for both individual and social reform. It serves as a powerful motivator for righteousness and a strong deterrent against wrongdoing. A narration in Uṣūl Kāfī from Imām Muḥammad al‑Bāqir عليه السلام states: avoid even minor sins, for they too will be demanded and accounted for, citing this āyah as evidence (Biḥawālah: Nūr al‑Thaqalayn, vol. 4, p. 204). After firmly establishing the principles of faith and accountability, Luqmān proceeds to emphasize one of the most important practical acts—prayer: يَا بُنَيَّ أَقِمِ الصَّلَاةَ “O my son, establish prayer.” Prayer constitutes the most essential link between the human being and the Creator. It purifies the soul, illuminates the heart, removes the آثار of sin, reinforces faith, and restrains from immorality and wrongdoing. Following this, Luqmān outlines a major social responsibility: وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ Enjoin good and forbid evil. After these practical directives, he introduces the critical virtue of patience and perseverance: وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ Be patient in the face of hardships, for this belongs to matters requiring firm resolve. Indeed, social reform—particularly the practice of commanding good and forbidding evil—inevitably encounters resistance from those driven by self‑interest, corruption, and arrogance. Without patience and steadfastness, such struggles cannot be sustained. The term “عزم” signifies firm determination, indicating the necessity of resolute commitment in fulfilling these responsibilities. Luqmān then turns to ethical conduct in interpersonal relations. He advises humility and avoidance of arrogance: وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا Do not turn your face away from people in contempt, nor walk upon the earth with arrogance. The term “تصعّر” derives from a disease causing a camel to twist its neck, symbolizing disdainful behavior. “مرح” denotes arrogance arising from prosperity and pride. “مختال” refers to inward conceit, while “فخور” denotes outward expressions of pride. These traits sever bonds of social harmony and foster alienation. Luqmān’s counsel thus opposes both inner arrogance and outward pride, identifying them as forms of moral disorder that distort perception and disrupt human relationships. He then presents two positive directives: وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ Maintain moderation in your conduct and lower your voice. The instruction to speak moderately is reinforced with the statement: إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ The most disagreeable of sounds is the voice of the donkey. This comparison highlights the unpleasantness of loud, harsh, and uncontrolled speech. While many sounds may be physically harsh, the voice of the donkey is presented as the most universally recognized example of coarseness and lack of refinement. In summary, these āyāt combine prohibitions against arrogance and pride with commands to practice moderation and humility in both action and speech. The individual who embodies these qualities achieves success, earning both societal respect and divine favor.

Although walking may appear to be a simple and ordinary act, in reality it reflects a person’s inner condition, character, and, at times, even their entire personality. As has been previously noted, a person’s habits and dispositions are manifested in their actions, and even a seemingly minor behavior may reveal deeply rooted traits. Since Islam takes into consideration all dimensions of human life, it has not neglected even such matters. In a ḥadīth reported from the Messenger of Allah صلى الله علیہ و آلہ وسلم, it is stated: “من مشی علی الارض اختیالا لعنہ الارض، ومن تحتھا، ومن فوقھا” “Whoever walks upon the earth with arrogance, the earth, and whatever is beneath and above it, curses him.” (Biḥawālah: Thawāb al‑Aʿmāl, Amālī of al‑Ṣadūq; cited in Nūr al‑Thaqalayn, vol. 4, p. 207). In another narration, the Prophet صلى الله علیہ و آلہ وسلم forbade arrogant walking and said: “نھی ان یختال الرجل فی مشیہ… من لبس ثوبًا فاختال فیه خسف اللہ بہ…” “He prohibited a man from walking arrogantly and said: whoever wears clothing and behaves arrogantly, Allah will cause him to sink into the earth from the edge of Hell, and he will be the companion of Qārūn, for he was the first to manifest arrogance.” (Biḥawālah: Thawāb al‑Aʿmāl, Amālī of al‑Ṣadūq; cited in Nūr al‑Thaqalayn, vol. 4, p. 207). Similarly, in a narration from Imām Jaʿfar al‑Ṣādiq عليه السلام, it is stated that Allah has assigned responsibilities of faith to the various limbs of the human body. Among these is the obligation upon the feet that they should not proceed toward sin and transgression, but rather move in the path of divine pleasure. Hence, the Qurʾān states: “do not walk upon the earth with arrogance” and “be moderate in your walking.” (Biḥawālah: Uṣūl Kāfī, vol. 2, p. 28, Bāb al‑Īmān Mabthūth li‑Jawāriḥ al‑Badan Kullihā). Another report from the Prophet صلى الله علیہ و آلہ وسلم relates that he once passed through a gathering where people had assembled around a man suffering from a seizure and were observing him. The Prophet asked the reason for their gathering. They replied that it was for a “madman.” The Prophet responded: “He is not truly mad. Shall I inform you who the real madman is?” They replied in the affirmative. He then said: “انّ المجنون: المتبختر فی مشیہ، الناظر فی عطفیہ، المحرک جنبیہ بمنکبیہ…” “The true madman is one who walks arrogantly, glances about with pride, and moves his sides and shoulders in a manner displaying conceit—such a person is the real madman, whereas this individual is merely afflicted.” (Biḥawālah: Biḥār al‑Anwār, vol. 76, p. 57). These traditions collectively indicate that outward behavior—especially the manner of movement and conduct—serves as a reflection of inward moral and spiritual states. Consequently, moderation, humility, and dignity in such everyday actions are considered integral components of ethical refinement within the Islamic perspective.

In the exhortations of Luqmān, reference was made to the etiquette of speech, and within the Islamic tradition this subject has been developed extensively. Among its key principles is that silence is preferable whenever speaking is not necessary. In a ḥadīth reported from Imām Jaʿfar al‑Ṣādiq عليه السلام, it is stated: “السکوت راحة للعقل” “Silence is a source of comfort and repose for the intellect.” (Biḥawālah: Biḥār al‑Anwār, vol. 76, p. 57). Similarly, in another narration from Imām ʿAlī ibn Mūsā al‑Riḍā عليه السلام: “من علامات الفقه العلم و الحلم و الصمت، ان الصمت باب من أبواب الحکمة” “Among the signs of understanding are knowledge, forbearance, and silence; indeed, silence is one of the gates of wisdom.” (Biḥawālah: Wasāʾil al‑Shīʿah, vol. 8, p. 532). However, other traditions emphasize that silence is not an absolute virtue. In situations where speech is necessary, a believer should not remain silent. It is stated that the prophets were commissioned to speak, not to remain silent, and that appropriate speech at the proper moment is a means of attaining Paradise and salvation from Hell. (Biḥawālah: Wasāʾil al‑Shīʿah, vol. 8, p. 532). Thus, within this framework, silence and speech are both valued, each in its proper context: silence as a means of reflection and preservation, and speech as a duty where truth, guidance, or moral responsibility requires expression.

In Islamic traditions transmitted from the Prophet Muḥammad صلى الله علیہ و آلہ وسلم and the Aʾimmah of the Ahl al‑Bayt عليهم السلام, remarkable emphasis is placed upon humility, حسن خلق (good character), gentleness in interaction, and avoidance of harshness in conduct. Few moral qualities receive such sustained and prominent attention. A clear and eloquent testimony to this importance is found within the traditions themselves, a selection of which is presented below. In one narration, a person came to the Prophet صلى الله علیہ و آلہ وسلم and requested counsel. Among the advices given was: “الق اخاک بوجہ منبسط” “Meet your brother with a cheerful and open countenance.” (Biḥawālah: Biḥār al‑Anwār, vol. 74, p. 171). In another ḥadīth, the Prophet صلى الله علیہ و آلہ وسلم stated: “ما یوضع فی میزان امرء یوم القیامة أفضل من حسن الخلق” “Nothing will be placed on the scale of a person on the Day of Resurrection more excellent than good character.” (Biḥawālah: Uṣūl Kāfī, vol. 2, Bāb Ḥusn al‑Khulq). Similarly, Imām Jaʿfar al‑Ṣādiq عليه السلام is reported to have said: “البر و حسن الخلق یعمران الدیار ویزیدان فی الاعمار” “Righteousness and good character bring prosperity to communities and increase lifespans.” (Biḥawālah: Uṣūl Kāfī, vol. 2, Bāb Ḥusn al‑Khulq). Moreover, the Prophet صلى الله علیہ و آلہ وسلم is reported to have said: “اکثر ما تلج بہ امتی الجنة تقوی اللّٰہ وحسن الخلق” “That which will most frequently admit my community into Paradise is God‑consciousness and good character.” (Biḥawālah: Uṣūl Kāfī, vol. 2, Bāb Ḥusn al‑Khulq). With respect to humility, ʿAlī ibn Abī Ṭālib عليه السلام stated: “زینة الشریف التواضع” “Humility is the adornment of the noble.” (Biḥawālah: Biḥār al‑Anwār, vol. 75, p. 120). Finally, Imām Jaʿfar al‑Ṣādiq عليه السلام declared: “التواضع اصل کل خیر نفیس و مرتبة رفیعة … ومن تواضع لله شرفه الله … ولیس لله عزوجل عبادة یقبلها ویرضاها الا وبابها التواضع” “Humility is the root of every precious good and a lofty rank. If humility had a language that people could understand, it would disclose many hidden truths of consequences. Whoever humbles himself for the sake of Allah, Allah elevates him above many of His servants. There is no act of worship accepted by Allah except through the gateway of humility.” (Biḥawālah: Biḥār al‑Anwār, vol. 75, p. 120). These traditions collectively demonstrate that humility, gentleness, and حسن خلق are foundational virtues in Islamic ethical teaching, serving as essential means for both spiritual elevation and social harmony.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

After presenting the ten‑point counsel of Luqmān regarding mabdaʾ wa maʿād, practical conduct, and ethical and social responsibilities, the Qurʾān proceeds to complete this discourse by turning attention to the بیان of divine blessings. The purpose of this shift is to awaken within human beings a sense of gratitude—gratitude that serves as the foundation of maʿrifat Allāh and leads to obedience to His command. Addressing all human beings, the Qurʾān states: أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ Have you not seen that Allah has subjected to you whatever is in the heavens and the earth? This subjugation (taskhīr) possesses a comprehensive meaning. It includes those entities that are directly within human control and utilized by human will, as well as those that lie beyond human control but are nevertheless divinely appointed to serve human needs, such as the sun and the moon. Thus, all existents operate, by divine command, in the service of human benefit. The verse continues: وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً Allah has abundantly bestowed upon you His blessings, both outward and inward. The expression “أَسْبَغَ” conveys the idea of completeness and expansiveness. Exegetical interpretations of “ظَاهِرَة” and “بَاطِنَة” vary: some identify outward blessings as those perceptible and evident—such as life, sustenance, and physical existence—while inward blessings are those requiring reflection, such as spiritual capacities. Others interpret them as bodily faculties and inner faculties, or as physical beauty and inner knowledge of Allah. In traditions, outward blessings are described as Islam, sound creation, and provision, while inward blessings include divine concealment of faults and protection from public disgrace (Biḥawālah: Majmaʿ al‑Bayān). Another report from Imām Muḥammad al‑Bāqir عليه السلام identifies outward blessings with prophetic guidance and Tawḥīd, and inward blessings with devotion and allegiance (wilāyah) (Biḥawālah: Majmaʿ al‑Bayān). These interpretations are not mutually exclusive, but rather highlight various applications within a broad meaning. Despite these encompassing blessings, the Qurʾān observes: وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ Among people are those who dispute concerning Allah without knowledge, without guidance, and without an illuminating scripture. The distinction between these three is that “علم” refers to rational cognition, “ھدی” to divinely guided teachers and leaders, and “کتاب منیر” to revealed scripture. This group lacks all three sources of truth, and thus falls into misguidance. When they are told: اتَّبِعُوا مَا أَنزَلَ اللهُ Follow what Allah has revealed, they respond: بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَیْهِ آبَائَنَا Rather, we follow what we found our forefathers upon. The Qurʾān exposes the weakness of this argument, stating: أَوَلَوْ كَانَ الشَّيْطَانُ يَدْعُوهُمْ إِلَى عَذَابِ السَّعِيرِ Even if Shayṭān calls them toward the punishment of blazing fire, will they still follow him? Thus, blind imitation of ancestral practices is equated with adherence to Shayṭān. In contrast, the Qurʾān describes the true believer: وَمَن يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى Whoever submits his whole being to Allah while acting righteously has grasped the firmest bond. The expression “يُسْلِمْ وَجْهَهُ” signifies total orientation of one’s being toward Allah, and “مُحْسِنٌ” indicates the conjunction of faith and righteous deeds. The metaphor of “العروة الوثقى” suggests a secure means of ascent from material limitation to spiritual elevation. All matters ultimately return to Allah: وَإِلَى اللَّهِ عَاقِبَةُ الْأُمُورِ Thereafter, addressing the Prophet صلى الله علیہ و آلہ وسلم, the Qurʾān states: وَمَن كَفَرَ فَلَا يَحْزُنكَ كُفْرُهُ Let not the disbelief of the disbeliever grieve you. The Prophet’s grief stemmed from witnessing people reject clear truth, but he is assured that ultimate accountability belongs to Allah: إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُم بِمَا عَمِلُوا Their return is to Us, and We shall inform them of what they did—knowledge that includes not only outward actions but also inner intentions: إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ Finally, the Qurʾān clarifies the transient nature of worldly enjoyment: نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ We grant them a brief enjoyment, then We compel them toward a severe punishment. Thus, temporary worldly prosperity should not be mistaken for divine favor; it may serve as a period of آزمائش before inevitable accountability. In this manner, the passage contrasts two paths: that of those who cling to “العروة الوثقى” through ایمان and عمل صالح, attaining spiritual security, and that of those who persist in denial and imitation, ultimately drawn toward severe consequence.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

In the foregoing six āyāt, a comprehensive set of divine attributes has been presented, which in effect corresponds to ten Attributes or Asmāʾ al‑Ḥusnā: al‑Ghanī, al‑Ḥamīd, al‑ʿAzīz, al‑Ḥakīm, al‑Samīʿ, al‑Baṣīr, al‑Khabīr, al‑Ḥaqq, al‑ʿAlī, and al‑Kabīr. From another perspective, the first āyah addresses the divine attribute of khāliqiyyah (creativity), the second refers to universal mālikiyyah (sovereign ownership), the third highlights the infinitude of divine knowledge, and the fourth and fifth emphasize His boundless power. The concluding āyah then derives the result that the Being possessing such attributes alone is al‑Ḥaqq, whereas all else besides Him is false, insignificant, and contingent. Returning to the exegetical analysis, the text first states: وَلَئِنْ سَأَلْتَھُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْاَرْضَ لَیَقُولُنَّ الله “If you ask them who created the heavens and the earth, they will certainly say: Allah.” This expression, which appears in several other Qurʾānic passages (e.g., Sūrat al‑ʿAnkabūt 61–63; Sūrat al‑Zumar 38; Sūrat al‑Zukhruf 9), indicates that the polytheists did not deny divine creation. They did not attribute creation to idols; rather, their error lay in associating partners in worship and believing in intercession through them. At the same time, this reflects the innate disposition toward Tawḥīd and the presence of divine awareness within human nature. The āyah continues: قُلْ الْحَمْدُ لِلّٰہِ بَلْ اَکْثَرُھُمْ لَایَعْلَمُونَ “Say: all praise belongs to Allah,” the Creator of all things—not to idols which are themselves created. Yet most people do not know, for they fail to comprehend that worship must be exclusively directed toward the Creator. Next, the Qurʾān affirms divine sovereignty: لِلّٰہِ مَا فِی السَّمَاوَاتِ وَالْاَرْضِ “To Allah belongs whatever is in the heavens and the earth.” Since He is both Creator and Owner, He is also the sole Sustainer, and thus Tawḥīd in creation, ownership, and governance is established. Consequently, He is: اِنَّ اللهَ ھُوَ الْغَنِیُّ الْحَمِید absolutely self‑sufficient and inherently worthy of praise. The passage then presents a striking illustration of the boundlessness of divine knowledge: وَالْبَحْرُ یَمُدُّہُ مِنْ بَعْدِہِ سَبْعَةُ اَبْحُرٍ مَا نَفِدَتْ کَلِمَاتُ اللهِ اِنَّ اللهَ عَزِیزٌ حَکِیمٌ “If all the trees on earth were pens, and the sea were ink, aided by seven additional seas, the words of Allah would not be exhausted.” The term “کلمات اللہ” denotes all manifestations of divine knowledge and creation. Each entity in existence represents a sign conveying aspects of divine knowledge, and yet the totality of these signs remains inexhaustible. This imagery underscores the infinite nature of divine knowledge: even vast physical symbols—trees as pens and oceans as ink—are insufficient to encompass it. Human knowledge, by contrast, remains negligible in comparison, akin to a finite quantity before infinity. The discourse then shifts to divine power: مَا خَلْقُکُمْ وَلَابَعْثُکُمْ اِلَّا کَنَفْسٍ وَاحِدَةٍ اِنَّ اللهَ سَمِیعٌ بَصِیرٌ “The creation and resurrection of all of you are no more than that of a single soul.” Concepts of difficulty or magnitude are applicable only to limited beings; for the infinite power of Allah, the creation of one or many is equivalent. The mention of divine attributes al‑Samīʿ and al‑Baṣīر indicates that all human actions—outer and inner—are fully perceived and known. The next āyah further demonstrates divine power through natural phenomena: اَلَمْ تَرَی اَنَّ اللهَ یُولِجُ اللَّیْلَ فِی النَّھَارِ وَیُولِجُ النَّھَارَ فِی اللَّیْل “Have you not seen how Allah causes the night to enter into the day and the day into the night?” This may refer to the gradual alternation of day and night throughout the year, or the subtle transition at dawn and dusk. Likewise: وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ He has subjected the sun and the moon, each moving toward an appointed term: کُلٌّ یَجْرِی اِلٰی اَجَلٍ مُّسَمًّی This precise and orderly cosmic system further demonstrates divine wisdom and governance. The passage concludes with a definitive statement: ذَلِکَ بِاَنَّ اللهَ ھُوَ الْحَقُّ وَ اَنَّ مَا یَدْعُونَ مِن دُونِہِ الْبَاطِلُ وَ اَنَّ اللهَ ھُوَ الْعَلِیُّ الْکَبِیرُ “This is because Allah alone is al‑Ḥaqq, and whatever they invoke besides Him is false, and Allah is the Most High, the Most Great.” Thus, from the combined consideration of creation, ownership, knowledge, and power, it is demonstrated that only Allah possesses true, self‑subsisting existence. All other beings are contingent and derive existence solely through their relation to Him. Therefore, the greater a being’s connection to the divine source, the greater its participation in reality; otherwise, it remains intrinsically dependent and ephemeral. In summary, these āyāt collectively present a theological synthesis of divine attributes while simultaneously negating all forms of shirk and affirming the necessity of Tawḥīd across every dimension of belief and worship.

See ayat 32 for tafseer.

Once again, in the two verses under discussion, attention is directed toward the blessings of Allah and the evidences of Tawḥīd manifested in both the external world and the human self. The first āyah introduces a proof based on cosmic order, while the second highlights the principle of divine unity, together completing the themes developed in the preceding passages. The Qurʾān states: أَلَمْ تَرَ أَنَّ الْفُلْكَ تَجْرِي فِي الْبَحْرِ بِنِعْمَتِ اللَّهِ “Do you not see that ships sail upon the sea by the grace of Allah?” This refers to the manifestation of divine signs: لِيُرِيَكُم مِّنْ آيَاتِهِ so that He may show you of His signs. Indeed, within these signs are lessons for those who are characterized by patience and gratitude: إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ The movement of ships across the seas is the result of a finely balanced system within creation, including the orderly movement of winds, the specific properties of materials used in constructing vessels, the characteristics of water, and the pressure it exerts on floating bodies. Any disruption in these factors leads to instability or destruction. Thus, the functioning of maritime navigation reflects a network of divine نعمت that sustain human benefit. Even in earlier times, when vessels relied solely upon wind power, humanity was entirely dependent upon these natural forces. In the modern period, despite technological advancements, powerful oceanic storms still demonstrate the limits of human control and the enduring dominance of natural forces. The characterization of individuals as “صَبَّارٍ شَكُورٍ” indicates that human life consists of both trial and blessing. Patience in hardship and gratitude in prosperity constitute fundamental ethical responsibilities. This is reflected in the ḥadīth: “الإيمان نصفان نصف صبر ونصف شكر” “Faith consists of two halves: one is patience and the other gratitude.” (Biḥawālah: Majmaʿ al‑Bayān; Tafsīr al‑Qurṭubī; Tafsīr al‑Rāzī). The discourse then presents another aspect of human experience at sea: وَإِذَا غَشِیَهُمْ مَوْجٌ كَالظُّلَلِ دَعَوْا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ “When waves like towering clouds envelop them, they call upon Allah, devoting religion sincerely to Him.” In such moments of existential vulnerability, human beings recognize their dependence upon the Divine. All material supports collapse, and only the innate awareness of Allah remains. However, once deliverance is granted: فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ فَمِنْهُم مُّقْتَصِدٌ “Some adopt moderation,” remaining faithful to their commitment. Others, however, fall back into heedlessness and revert to shirk. The āyah concludes: وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا كُلُّ خَتَّارٍ كَفُورٍ “None deny Our signs except every treacherous and ungrateful one.” The term “خَتَّار” denotes one who repeatedly breaks covenants, while “كَفُور” signifies persistent ingratitude. These qualities stand in contrast to “صَبَّار” and “شَكُور,” highlighting two opposing moral orientations: steadfast gratitude versus habitual betrayal and denial. Thus, the passage underscores a central moral insight: that moments of crisis often reveal the innate orientation toward Tawḥīd, yet the true measure of faith lies in maintaining that recognition beyond such moments—transforming temporary awareness into lasting commitment.

See ayat 34 for tafseer.

In these two verses, which are the last verses of Surah Luqman, first collectively and then briefly, all mankind is directed towards God and the Day of Resurrection through the previous admonitions and arguments on monotheism and the hereafter. It warns against the arrogance and pride arising from Satan. Following this, it describes the vastness of God’s knowledge, His encompassing nature, and His universality over all things. It states: "O people! Fear your Lord": (يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ). "And fear the Day when no father shall avail his son at all, nor will a son be a bearer of the burden of his father": (وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا). In reality, the first command draws attention to the origin (God), and the second to the hereafter. The first instruction awakens the power of alertness in a person, and the second evokes the sense of reward and punishment. There is no doubt that a person who knows that an All-Knowing and Aware Being watches and knows all his deeds and preserves them, and on the other hand, the department of justice and fairness investigates all his small and great deeds, such a person is afflicted with very few sins and transgressions. The phrase "لَا يَجْزِي" derives from the root related to recompense, and "جزاء" literally has two meanings: one is to give reward or punishment in return for something, as in the expression جزاه الله خيرًا (May God reward him with goodness). The other meaning is to suffice, to replace, or to bear, as appears in the discussed verse (لَا يَجْزِي وَالِدٌ عَن وَلَدِهِ) — "No father will accept or bear the responsibility of his son or suffice in his place." It is possible that both meanings revert to the same origin because reward and punishment are also the substitute and equivalent of an action (please consider this carefully). In any case, on that Day, every person will be so preoccupied with himself and entangled in the intricacies of his own deeds that he will not be able to pay attention to others. Even a father and son, who have the closest relationship, will not consider each other. This verse is exactly like the one at the beginning of Surah Al-Hajj, which speaks about the Day of Resurrection and its shaking: (يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ) "The Day you see it, every nursing mother will forget that which she nursed." It is noteworthy that in regard to "father," the term "لَا يَجْزِي" (present tense verb) is used, whereas in regard to "son," the term "جَازٍ" (active participle) is used. This difference in expression might be for the sake of variety in speech or may indicate the obligations and responsibilities of the son in contrast to the father because the active participle suggests more permanence and continuity. In other words, from paternal love, it may be expected that at least in some situations, the father might bear the punishment for the son, as he had borne his inappropriate acts in this world as if it were his own life. However, from the son, it is expected that he will endure the father's dislikes and hardships due to his countless rights over him. Yet, on that Day, neither will ease the other's difficulty even in the least degree. Each will be engrossed in his own deeds and looking into his own self. At the end of the verse, the human being is warned with two things: the promise of God is true—lest the life of this world deceive you and Satan beguile you concerning God: (إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ). In fact, here two prohibitions appear, which contrast with the two commands at the beginning of the verse. Because if attention to God and the fear of accountability and recompense comes alive in a person, then the desire to deviate from the straight path and to go astray will be lost. However, two ways can lead a person astray: one is that the glitter and adornment of this world may present realities and facts in totally opposite forms in his sight and deprive him of the ability to distinguish between right and wrong; this is the fact that the love of the world is the root of all sins. The second is that Satanic whispers may cause him to be deceived and deluded, making him arrogant and far removed from the origin and the hereafter. If both these paths of committing sin are closed, then no danger can challenge him, and thus the four divine commandments above provide a complete program for a person’s salvation. In connection with the preceding discussion about the Resurrection, the last verse of this Surah also speaks about sciences that are exclusive to the Lord. It says: "Indeed, with Allah is the knowledge of the Hour": (إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ). "And He it is Who sends down the rain": (وَيُنَزِّلُ الْغَيْثَ). And He is also "Knower of what is in the wombs": (وَيَعْلَمُ مَا فِي الْأَرْحَامِ).And "No person knows what he will earn tomorrow" (وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا). "And no person knows in which land he will die" (وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ). It is as if this verse collectively answers the question raised concerning the Day of Judgment—the same question that the polytheists of Quraysh repeatedly asked the Prophet, "مَتَى هُوَ" (When will it be [the Day of Judgment])? (Surah Al-Isra, 17:51) In response, the Qur’an says that no one except God knows the hour and exact time of the Resurrection, and according to other explicit verses, God has kept this knowledge hidden from all: (إِنَّ السَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا) "Indeed, the Hour is coming—I almost conceal it" (Surah Taha, 20:15). So that arrogance and heedlessness may never become widespread among humankind. Then it states that not only is the matter of Resurrection hidden from you, but much in your daily life and nearest affairs relating to your death and life are unknown to you. The timing of the life-giving rain drops, upon which the lives of all living beings depend, is not apparent to any among you, yet you only discuss it with estimation, guessing, and conjecture. Likewise, no one knows the time of your birth in the mother’s womb or the characteristics of the embryo. Moreover, the near future—that is, the events closest to you; also, the place of death, where you bid farewell to life—is most hidden. When you have no information about these closest matters of your own life, then what wonder is there that you remain unaware of the moment of the Resurrection? (Explanatory note: It is true that in the above verses, the phrase "يُنَزِّلُ الْغَيْثَ" (God sends down the rain) does not directly discuss the knowledge of God, and on this basis, some have understood this phrase as an exception in regard to the power of God’s action, rather than His knowledge. However, the harmony of these five consecutive sentences and, on the other hand, the numerous traditions found in Nahj al-Balagha and other books (to which reference will shortly be made) corroborate that this phrase too is connected with the knowledge of God.) In the Tafsir "Durre Manthur," it is narrated that a man named Warith from the tribe of Bani Mazin came to the presence of the Prophet Muhammad, peace be upon him, and said: "O Muhammad! When will the Resurrection occur? Besides this, our city has suffered drought; when will it become abundant in blessings? When I came, my wife was pregnant; when will she give birth? I know what I am to do today, but tell me what I will do tomorrow? In short, I know where I was born; tell me in which land I will die?" Upon this, the above verse was revealed, stating that all these matters are known to God alone. (Reference: Tafsir Durre Manthur citing Tafsir al-Mizan, vol. 16, p. 254).

The preceding verses caution that the outward glitter and attraction of worldly life should not deceive human beings. They further highlight the danger of satanic deception, emphasizing that this threat varies according to the condition of individuals. Some people are so weak and vulnerable that merely witnessing the outward adornments of the world is sufficient to mislead them. Others, however, possess a degree of resilience; yet even for them, worldly allure alone is not the only source of deviation—rather, satanic insinuations are added, and internal as well as external forces of evil combine in order to mislead them. Thus, the Qurʾānic expression serves as a comprehensive warning directed toward all such categories. It is also important to note that the term “غرور” denotes anything that deceives or deludes a person. Its interpretation as Shayṭān represents only one prominent instance of this broader concept. In reality, every deceptive individual, every misleading doctrine, every enticing position or status, and anything that diverts a person from the path of truth falls within the wide semantic scope of this term. Alternatively, the concept of Shayṭān itself may be understood expansively so as to include all such manifestations of deception. Rāghib, in Mufradāt, defines “غرور” as anything that causes a person to become deluded and deceived, whether it be wealth, status, desire, or Shayṭān. Shayṭān is identified in this interpretation because he is the most insidious and persistent of deceivers. Some commentators have interpreted “غرور” as the deceptive nature of the world itself, owing to its capacity to mislead and beguile. As expressed in Nahj al‑Balāghah: “تغرّ وتضرّ وتمرّ” “It deceives, it harms, and it passes away.” (Biḥawālah: Nahj al‑Balāghah, Kalimāt Qiṣār, no. 415). Thus, the concept of deception encompasses both the external attractions of the world and the internal influences that lead human beings away from حقیقت, reminding them to remain vigilant against all forms of illusion and misguidance.

It is indeed undeniable that many phenomena of worldly life possess a deceptive brilliance (ghurūr) which induces heedlessness. At times, these attractions captivate the human mind to such an extent that one becomes oblivious to everything else. For this reason, a narration attributed to Amīr al‑Muʾminīn ʿAlī عليه السلام states that when he was asked, “Among people, who possesses the most sound judgment and firm resolve?” he replied: “the one who is not deceived by deceptive persons and is not misled by the attractions of the world.” (Biḥawālah: Man Lā Yaḥḍuruhu al‑Faqīh, cited in Nūr al‑Thaqalayn, vol. 4, p. 217). However, despite the deceptive nature of the world, within its very manifestations there also exist signs that reveal its transience and expose the hollowness of its outward glitter. The events and occurrences of life, particularly those involving loss, death, and limitation, serve as powerful reminders capable of awakening even the most inattentive individuals. A profound discourse attributed to Amīr al‑Muʾminīn ʿAlī عليه السلام reflects this deeper perspective. He once heard a person condemning the world and responded: “اَیُّهَا الذَّامُّ لِلدُّنْیا، المُغْتَرُّ بِغُرُورِها، المخدوعُ باَباطِیلِها… اَتَغْتَرُّ بِالدُّنْیا ثُمَّ تَذُمُّها؟…” “O you who censure the world while being deceived by it and deluded by its vanities! Do you become beguiled by the world and then blame it? Are you accusing it, or is it accusing you? When did it ever mislead you? Was it when your forefathers perished or when your mothers were laid to rest beneath the earth? …” In this discourse, ʿAlī عليه السلام reminds the listener that the world is not inherently blameworthy; rather, it serves as a realm of آزمائش and instruction. He further states: “إِنَّ الدُّنْیا دارُ صِدْقٍ لِمَنْ صَدَقَها، ودارُ عافِیَةٍ لِمَنْ فَهِمَ عَنْها، ودارُ غِنىً لِمَنْ تَزَوَّدَ مِنْها، ودارُ مَوعِظَةٍ لِمَنِ اتَّعَظَ بِها…” “Indeed, the world is a place of truth for one who deals truthfully with it; a place of well‑being for one who understands it; a source of provision for one who takes from it provision (for the Hereafter); and a place of admonition for one who takes lesson from it.” He continues by describing it as: “the mosque of the friends of Allah, the place of prayer for the angels, the descent of revelation, and the marketplace of the awliyāʾ.” Thus, the world itself is not inherently deceptive; rather, its deception lies in the attitude of the human being toward it. When approached with heedlessness and attachment, it becomes a source of delusion. When approached with awareness, restraint, and insight, it becomes a means of spiritual growth, reflection, and preparation for the Hereafter. In this framework, ghurūr does not reside solely in external phenomena, but in misperception and attachment. The same world that misleads one person serves as a source of guidance for another, depending on whether it is approached with ignorance or with wisdom.

Independently of the fact that the wording of the preceding āyah clearly indicates that knowledge of the Hereafter, the descent of rain, the condition of the fetus in the womb, future human actions, and the place of death all lie within the exclusive domain of divine knowledge, the transmitted traditions interpreting this āyah also strongly affirm this reality. Among these is a ḥadīth in which it is stated: “إن مفاتيح الغيب خمس لا يعلمهن إلا الله…” “The keys of the unseen are five, none knows them except Allah,” after which the above āyah was recited. (Biḥawālah: Majmaʿ al‑Bayān). In another narration found in Nahj al‑Balāghah, it is reported that when ʿAlī ibn Abī Ṭālib عليه السلام spoke about future events, a companion asked whether he possessed knowledge of the unseen. The Imām responded: “لیس هو بعلم غیب، وإنما هو تعلم من ذی علم… وإنما علم الغیب علم الساعة…” “This is not knowledge of the unseen; rather, it is knowledge acquired from one who possesses knowledge. Knowledge of the unseen pertains to the Hour and those matters which Allah has specified…” He further clarified that Allah alone fully knows what is in the رحم—whether male or female, beautiful or otherwise, generous or miserly, fortunate or wretched, and who will be destined for Paradise or Hell. This constitutes the true علم الغيب, known only to Allah, whereas other forms of knowledge conveyed to prophets and others are granted through divine teaching. (Biḥawālah: Nahj al‑Balāghah, Sermon 128). From this explanation, it becomes evident that human beings’ lack of knowledge regarding these five matters refers to their complete and detailed reality. Even if, through technological means, certain limited aspects—such as determining the جنس of a fetus—become accessible, the full extent of knowledge concerning its physical, intellectual, moral, and spiritual qualities remains beyond human reach. Similarly, knowledge of rainfall—when, where, and in what exact quantity it will occur across all regions—remains within divine knowledge. The same applies to future events and their specific details. This clarifies an often‑raised question regarding reports in which prophets, Imams, or other awliyāʾ are said to have foretold future events, including details of their own deaths or historical occurrences. Such knowledge, where it exists, is not intrinsic or independent; rather, it is a partial and contingent knowledge granted by Allah when He wills. In this regard, a narration from Imām Jaʿfar al‑Ṣādiq عليه السلام states: “لا… ولكن إذا أراد أن يعلم الشيء أعلمه الله ذلك” “No, the Imam does not possess independent knowledge of the unseen; however, when he intends to know something, Allah informs him of it.” (Biḥawālah: Uṣūl Kāfī, vol. 1, p. 201, Bāb fīhi Dhikr al‑Ghayb). Thus, the distinction is maintained between the absolute, intrinsic, and comprehensive knowledge of the unseen belonging exclusively to Allah and the derivative, limited knowledge granted to His chosen servants. There exist categories of knowledge known only to Allah, and others which He has disclosed to angels, prophets, and Imams according to His wisdom (Biḥawālah: Uṣūl Kāfī, vol. 1, p. 199). In conclusion, the āyah underscores the absolute sovereignty of divine knowledge, while also establishing a coherent framework for understanding the limited and contingent knowledge possessed by others. O Lord! Illuminate the vision of our hearts with the light of knowledge, and grant us a share of Your limitless wisdom. O Lord! Do not allow the fleeting attractions of this world, nor the deceptions of Shayṭān and the النفس, to mislead us. O Lord! Keep us ever mindful of Your encompassing knowledge, and grant that we may act only in accordance with Your pleasure.