Transliteration:( Innal lazeena laa yu'minoona bil Aakhirati zaiyannaa lahum a'maalahum fahum ya'mahoon )
"Those who don't believe in the hereafter, We have made their works good looking [6], so that they are wandering perplexed [7]."
This verse highlights how those who disbelieve in the Hereafter often see their own actions as righteous, even if those actions are rooted in misguidance or arrogance. To regard evil as good and to boast about one's deeds is a trait of disbelief. Believers must guard themselves against this delusion, constantly seeking sincerity and divine approval rather than public praise or self-satisfaction.
Because their actions are built on shaky foundations, disbelievers often live in perplexity and uncertainty. They lack true conviction. If they experience worldly success, they assume their way is correct; but in hardship, they begin to doubt their beliefs, thinking a true religion would protect them from trials.
This is echoed in the verse: "And some men worship Allah on an edge" (Surah Al-Hajj 22:11)—meaning their faith is conditional and shallow, easily shaken by changing circumstances.
The tafsir of Surah Naml verse 4 by Ibn Kathir is unavailable here.
Please refer to Surah Naml ayat 1 which provides the complete commentary from verse 1 through 6.
(27:4) As for those who do not believe in the Hereafter, We have made their deeds seem attractive to them so they stumble around in perplexity.[5]
5. That is, this is God’s law of nature and the natural logic of human psychology that when man thinks that the results of his life’s struggle are confined to this world only when he does not believe in the existence of any court where his life’s work has to be scrutinized and judged finally for good and evil, and when he does not believe in any life in Hereafter when he will be requited strictly in accordance with the real worth of his life’s deeds, he will inevitably develop in himself a material outlook on life, and every kind of conflict between the truth and falsehood, good and evil, morality and immorality, will appear utterly meaningless to him. Then, whatever earns him pleasure and enjoyment, material progress and prosperity, power and authority, will be the good for him, no matter it be any philosophy of life, any way of life and any system of morality. He will have no concern for truth and reality. His real ambition will be to win successes and earn adornments only of this worldly life, and their pursuit will lead him astray into every valley. Then, whatever he does with this object in view will be a thing of beauty for him, and he will regard all those others as foolish, who are not absorbed like him in seeking the world, and doing anything and everything without any moral qualm and inhibition.
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