Luqman: (33) O people...

When the evidence has been mentioned from the beginning of the Surah to its end, an admonition concerning piety (Taqwa) follows. This is because when God is One, He necessitates utmost piety. For one who knows that the affair is in the hands of two entities does not fear one of them as much as he would if the affair were solely in the hands of one.

Then, the fear is emphasized by mentioning the Day when God will judge between His servants. This is because if a king is singular and known to be unaware of things and not to scrutinize his subjects, he is not feared as much as when it is known that there is a Day of scrutiny and investigation for him.

Then, this is further emphasized by His saying: {No father shall compensate for his son}. This is because if a criminal knows that he has someone before the King who will speak on his behalf and pass judgment in his favor based on his own earnings, he will not fear as much as when he knows he has no one to pass judgment for him regarding what is due from him.

Then, He mentions two persons of the utmost compassion and love: the father and the son, to use the lesser example to indicate the greater one. Mentioning both the son and the father contains a subtlety:

1. There are matters where the father rushes to take responsibility for the son, such as paying money or enduring pain, and the son does not rush to bear them for the father as the father does for the son.
2. There are matters where the son rushes to bear responsibility for the father, such as humiliation, and the father does not rush to bear them for the son. For instance, if someone intends to bring a father before a ruler or a judge, it is easier for the son to avert the humiliation from his father and present himself instead. However, when it comes to inflicting pain, it is easier for the father to avert the pain from his son and endure it himself.

Therefore, His saying {No father shall compensate for his son} pertains to averting pain, and {Nor shall a newborn be a compensation for his father in anything} pertains to averting humiliation.

In His saying {No father shall compensate} and {Nor shall a newborn be a compensation}, there is another subtlety: We mentioned that an action can be attributed even if it is not characteristic of the doer. If a king sews something, it is said that he sews, but he is not called a tailor. Similarly, if someone weaves something but it is not his usual craft, it is said that he weaves, but he is not called a weaver.

Knowing this, we say: It is in the nature of the son to compensate his father due to the father's rights over him, and the father compensates out of compassion, though it is not obligatory for him. Thus, He said regarding the father, "No father shall compensate" (implying it is not his due role), but regarding the son, {Nor shall a newborn be a compensation} (implying that while it is not his due role, the possibility of compensation is negated).

Then, the Almighty said: {Indeed, the promise of Allah is true}. This has two interpretations:

1. It confirms the nature of the Day: "Fear a Day whose description is this, and it will certainly occur because Allah has promised it, and His promise is true."
2. It confirms the negation of compensation: {No father shall compensate for his son} because Allah promised that {No bearer of burdens will bear the burden of another} (An-Najm: 38), and the promise of Allah is true, so no compensation occurs.

The first interpretation is better and more apparent.

Then, the Almighty said: {So let not the worldly life delude you}. This means, since the matter is as described, do not be deceived by the world, for it is transient due to the occurrence of that mentioned Day, which is confirmed by the true promise.

Then, the Almighty said: {And let not the Deceiver delude you concerning Allah}. This means the world should not deceive you by itself, nor should you be deceived by it. If something drives you to love it—be it a commanding self (nafs) or a devil—that deceives you, know that people are in categories:

1. Some are drawn by the world to itself, and they incline towards it.
2. Others are those whom the devil whispers to in their chests, beautifying the world in their eyes, making them hopeful, and saying, "You will attain the Hereafter through it, or enjoy it now and then repent, so you will have both the world and the Hereafter."

He forbade them from both these paths and commanded them to be a third category: those who pay no heed to the world nor to anyone who beautifies the world in their eyes.

{Indeed, Allah—with Him is the knowledge of the Hour, and He sends down the rain, and He knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in which land it will die. Indeed, Allah is Knowing, Acquainted.}