Transliteration:( Wa minan naasi mai-yashtaree lahwal haddesi li yudilla 'an sabeelil laahi bighairi 'ilminw wa yattakhizahaa huzuwaa; ulaaa'ika lahum 'azaabum muheen )
"And there are some among the people who buy words for mere playing [7] that they may mislead others from the path of Allah, without knowledge [8] and to make fun of it. For them is a humiliating punishment [9]."
This part of the verse is understood to prohibit musical instruments, card games, alcohol, and other forms of vain amusement that distract from the remembrance of Allah. It also condemns the purchase and sale of items used for such amusement, such as pornographic magazines, cinema tickets, costumes for plays, and immoral novels.
The verse was revealed about Nadr ibn Harith ibn Kaleedah, a man who would travel abroad for business and return with foreign storybooks and tales. He used these to mock the Qur’an, saying: “Muhammad tells you stories of ʿĀd and Thamūd; I will tell you of Rustam, Isfandiyār, and Persian kings.” His aim was to distract people from divine revelation through idle, worldly stories.
This form of diversion was not harmless—it was a deliberate act to undermine guidance and promote spiritual heedlessness through entertainment.
According to the Sufi sages, anything that diverts a person from the remembrance of Allah is included under “words for mere playing” and becomes prohibited. Even worldly actions after the Adhaan of Jumu’ah, such as continuing in commerce, fall under this prohibition if they interfere with preparation for prayer.
If even children become an obstacle in remembering Allah, then such distraction too is considered part of vain amusement.
Tafseer Roohul Bayaan clarifies that musical instruments may be forbidden or permissible depending on intent. If the purpose is mere amusement, it is forbidden. However, if the intent is noble—as in drums used by Islamic warriors—then it is allowed. Similarly, Qawwali, if performed as entertainment, becomes prohibited, as seen in most modern-day practices.
This final part of the verse warns of a humiliating punishment for those who lead others astray. The weight of every misled soul adds to their burden. The example of Nadr ibn Harith is cited again—he became the target of divine wrath and was ultimately disgraced.
This underlines the grave responsibility of influence—to mislead others, especially regarding faith, is one of the most serious offenses in the sight of Allah.
The tafsir of Surah Luqman verse 6 by Ibn Kathir is unavailable here.
Please refer to Surah Luqman ayat 1 which provides the complete commentary from verse 1 through 7.
(31:6) There are some human beings[5] who purchase an enchanting diversion[6] in order to lead people away from the way of Allah without having any knowledge,[7] who hold the call to the Way of Allah to ridicule.[8] A humiliating chastisement awaits them.[9]
5. That is, on the one hand, there is this mercy and guidance sent down by Allah, of which some people are taking full advantage, and on the other hand, there are also some unfortunate people living side by side with the fortunate ones, who are adopting this sort of attitude as against the revelations of Allah.
6. The words lahv al-hadith in the text imply such a thing as may allure and absorb a listener completely and make him heedless of everything else around him. Lexically, there is nothing derogatory in these words, but in custom and usage they apply to evil and useless and vain things, such as gossip, nonsensical talk, joking and jesting, legends and tales, singing and merry making, etc.
“Purchases” alluring tales may also mean that the person concerned adopts falsehood instead of the truth, turns away from the guidance and turns to those things which can neither benefit him in the world nor in the Hereafter. But this is the metaphorical meaning. The real meaning of the sentence is that a person should purchase an absurd and useless thing for his money, and this is supported by many traditions. Ibn Hisham has related on the authority of Ibn Ishaq that when the disbelievers of Makkah could not stop the message of the Prophet (peace be upon him) from spreading in spite of their best efforts, Nadr bin Harith said to the people of Quraish: “The way you are counteracting this man will avail you nothing. He has lived a lifetime among you. Until now he was the best of your men morally: he was the most truthful and the most trustworthy person among you. Now you say that he is a sorcerer and enchanter and a poet and a madman. Who will believe all this? Don’t the people know the way the sorcerers talk? Don’t they know the enchanters and the way they conduct their business? Are they unaware of poetry and of the states of madness? Which of these accusations sticks to Muhammad (peace be upon him) by exploiting which you would turn the people’s attention away from him? Look! I will tell you how to deal with him.” Then he left Makkah for Iraq and managed to get from there legends and tales about the kings of Iran and Rustam and Isfandyar and started to arrange tale telling parties to distract the people from the Quran and to absorb them in the tales. The same tradition has been cited by Vahidi in Asbab un Nazul on the authority of Kalbi and Muqatil. And according to Ibn Abbas, Nadr had bough singing girls also for the purpose. Whenever he heard that someone was coming under the Prophet’s (peace be upon him) influence, he would impose a singing girl on him with the instruction: “Feed him and entertain him with your songs so that he is absorbed in you and distracted from the other side.” This was the same device which the arch criminals of the nations have been employing in every age. They try to get the common people so absorbed in fun and sport and musical entertainments in the name of culture that they are left with no time and sense to attend to the serious problems of life, and in their heedlessness they do not even feel what destruction they are being driven to.
The same commentary of lahv al-hadith has been reported from a large number of the companions and their immediate followers. Abdullah bin Masud was asked, “What does lahv al-hadith mean in this verse?” He said thrice emphatically: “By God! it means singing.” (Ibn Jarir, Ibn Abi Shaibah. Hakim, Baihaqi). Similar traditions have been reported from scholars like Abdullah bin Abbas, Jabir bin Abdullah, Mujahid, Ikrimah, Said bin Jubair, Hasan Basri, and Makhul. Ibn Jarir, Ibn Abi Hatim and Tirmidhi have related on the authority of Abu Umamah Baheli that the Prophet (peace be upon him) said, “It is not lawful to buy and sell and trade in singing girls nor is it lawful to take their price.” In another tradition, the last sentence is to the effect: “It is unlawful to eat their price”. Yet another tradition from Abu Umamah is to the effect: To teach music to slave girls and to trade in them is not lawful and their price is forbidden. All these Ahadith also elucidate that the verse containing lahv al-hadith was sent down in this very connection. Qadi Abu Bakr Ibn alArabi has related in the Ahkam alQuran a Hadith from Abdullah bin Mubarak and Imam Malik on the authority of Anas, saying, that the Prophet (peace be upon him) said: “He who hears the song of a singing girl in a musical concert, will have molten lead poured into his ear on the Day of Judgment” (In this connection, one should also note that the culture of music in those days flourished almost entirely through the slave girls: Free women had not yet become “artists”. That is why the Prophet (peace be upon him) spoke about trading in slave girls, and described their wages and earnings as their price, and used the word qaynah for the singing girl, which is specifically used for a slave girl in Arabic).
7. “Without knowledge” may be connected with “buys” and also “lead astray”. In the first case, it would mean: The ignorant foolish person buys this alluring thing and does not know that he is buying a ruinous thing at the cost of a highly valuable thing. On the one hand, there are the divine verses which are full of wisdom and guidance, which he can obtain without any cost, but he turns away from them. On the other hand, there are these absurd things, which are disastrous for his morals and he is expending his wealth to obtain them. In the second case, it would mean: He has come out to guide the people without any knowledge: he does not know what burden of sin he is taking on himself by trying to lead the people astray from Allah’s Way.
8. That is, this person wants to make fun of the divine revelations by alluring and absorbing the people in legends and tales and music. He intends that the invitation of the Quran should be derided and ridiculed and laughed away. He plans to fight the religion of God with the strategy that as soon as Muhammad (peace be upon him) should come out to recite revelations of God to the people, there should be a charming, sweet-voiced damsel giving her performance in a musical concert. On the one hand, a glibtongued story teller telling tales and legends of Iran, on the other hand, the people should become so absorbed in these cultural activities that they may not be in a mood to hear anything about God and the morals and the Hereafter.
9. This punishment will be in accordance with their crime. They want to debase and disgrace God’s religion, His revelations and His Messenger; God will take His vengeance on them by giving them a disgraceful torment.
[1160]- i.e., that which has no benefit. Described by different ṣaḥābah as shirk (association with Allāh), misleading stories, frivolous songs, or music but includes all which distracts or diverts one from the Qur’ān and remembrance of Allāh.
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