The Great Injustice, the First Error: A Qur’anic Perspective on the Harm of Shirk in Education

Seyed Hashem Moosavi

Introduction

Education in the Holy Qur’an is portrayed as a purposeful, comprehensive, and gradual process that leads to the blossoming of human innate nature and the attainment of true human perfection. In order to achieve this lofty goal, the stages and components of education must be prioritized based on a logical and divine foundation. Recognizing these priorities within the Qur’anic educational system is essential not only for parents, teachers, and mentors but also for anyone striving toward spiritual and moral growth.

Tawhid: The Foundation of Education

At the top of the Qur’anic educational priorities stands Tawhid-the belief in and recognition of the One True God. The Holy Qur’an, in verse 13 of Surah Luqman, clearly shows that Luqman’s first piece of advice to his son is to avoid shirk (associating partners with God) and to hold firm to the doctrine of Tawhid.

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ ؛

When Luqman said to his son, as he advised him: ‘O my son! Do not ascribe any partners to Allah. Polytheism is indeed a great injustice.’

This verse marks the beginning of a series of wise counsels and heartfelt admonitions by Luqman to his son, commencing with the central tenet of monotheism and a stern warning against associating partners with God. Endowed with divine wisdom, Luqman begins the spiritual upbringing of his child with the most fundamental article of faith-Tawhid (the oneness of God). In a clear and powerful expression, « لَا تُشْرِكْ بِاللَّهِ » “Do not associate anything with God ” he warns his son against the grave sin of shirk (polytheism).

To persuade his son of the seriousness of this transgression, Luqman declares it to be a great injustice, saying: «إنَّ الشِّرْکَ لَظُلْمٌ عَظِيمٌ، “Indeed, associating partners with God is a tremendous wrong”.

The word ẓulm (injustice) stands in opposition to ‘adl (justice), which means placing everything in its rightful position. In contrast, ẓulm implies removing something from its proper place and assigning it to an unworthy or inappropriate position.

Thus, shirk is a clear manifestation of injustice in worship, for it transfers the exclusive right of worship-which belongs solely to God-to powerless, unaware, and unworthy beings, elevating them to a station they do not deserve. In other words, shirk is a grave injustice because it overturns the very order of existence and undermines the foundation of servitude and devotion.

Methodological and Content-Based Explanation of the Verse

1. The Manner of Dialogue

The phrase «وَهُوَ یَعِظُهُ» “while he was advising him” reveals that Luqman’s interaction with his son was not merely the delivery of a rigid command or a forceful directive. Rather, it was a heartfelt counsel, infused with wisdom, compassion, and sincere concern-a sermon spoken from the depths of the heart, steeped in the spirit of divine upbringing.

In Arabic, the word maw‘iẓah (admonition) refers to a gentle and impactful piece of advice-one that softens the heart and awakens the soul from heedlessness, without belittling or reproaching the listener. This manner of speech represents one of the most effective and Qur’anic methods of education.

The Qur’an frequently urges prophets to use maw‘iẓah, not coercion, in their mission. For instance, regarding the Prophet Muhammad (peace and blessings be upon him and his progeny), God commands: «ادْعُ إِلِىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ، “Invite to the way of your Lord with wisdom and goodly exhortation” (Qur’an, al-Nahl 16:125).

In the same spirit, Luqman, as a wise mentor, does not resort to harshness or imposition. Instead, through a loving admonition, he opens his son’s heart to receive the truth.

Such a method is particularly vital when engaging with youth and children. In the Qur’anic model of upbringing, the most effective words are not those uttered with severity, but those spoken with honesty, affection, and gentleness.

Therefore, the verse «وَهُوَ یَعِظُهُ» “while he was advising him” is more than a simple report of a father-son conversation-it presents a profound model of heart-centred and ethical education. Through maw‘iẓah, the heart is softened, the soul becomes receptive to truth, and the path of servitude is embraced willingly and lovingly.

2. The Fatherly Address

The phrase «یَا بُنَیَّ» – translated as “O my dear son”-is far more than a simple mode of address. It overflows with affection, tenderness, intimacy, and respect for the child’s dignity. This tone carries an emotional invitation to listen, rather than an authoritarian or lifeless command. By choosing this expression, the Qur’an presents a model for meaningful intergenerational dialogue and lays the foundation for a healthy, nurturing relationship in the context of upbringing.

In classical Arabic, the use of “bunayya” (with the diminutive form and possessive suffix) conveys a deep sense of love and attachment from the father to the child. It demonstrates that before a word of instruction is spoken, the child’s heart must be warmed by the love of a parent.

This tender approach was also characteristic of the Prophet Muhammad’s (peace and blessings be upon him and his progeny) manner in speaking to children and youth. His interactions were marked by gentleness and care.

In this verse, before warning against the grave sin of shirk, the wise Luqman first draws his son’s heart closer with the loving and fatherly tone of “Yā bunayya.” By doing so, he prepares his child to receive the counsel with openness rather than resistance.

Thus, when fathers, mothers, and educators begin their words with gentleness, respect, and affection, they open the path to the hearts of their children-making it more likely for truth to be embraced with willingness and love.

3. The Use of a Persuasive Technique in Admonition

Luqman addresses his son, saying: «یا بُنَيَّ لا تُشرِك باللهِ إِنَّ الشِّركَ لَظُلمٌ عظيمٌ “O my dear son, do not associate anything with God. Indeed, associating others with Him is a great injustice.” (Qur’an 31:13)

In this verse, the Almighty draws upon a universally accepted moral principle-the natural aversion to injustice-to underscore the gravity of shirk (polytheism). By doing so, the ugliness of shirk becomes more evident, as it is framed in terms of an ethical standard the audience already acknowledges.

This method is recognized across various disciplines, though under different names:

• In Usul al-Fiqh (principles of jurisprudence), it is referred to as al-iḥtijāj bimā huwa musallamon ‘inda al-khaṣm-arguing on the basis of what is already accepted by the opponent.
• In logic, this form of reasoning is known as burhān limmī or rhetorical syllogism-a way to persuade the listener by using premises already accepted in their mind.
• In theology (‘ilm al-kalām), it is sometimes called logical dialectic (jadal manṭiqī), meaning argumentation based on common or mutually acknowledged principles.
• From the perspective of rhetoric and Qur’anic eloquence, this approach is a form of murā‘āt ḥāl al-mukhāṭab-addressing people in a way that is tailored to their understanding and beliefs.

This rhetorical art not only enhances intellectual clarity but also fosters emotional and psychological receptivity. It makes the message resonate deeply, by aligning it with the listener’s moral compass and inner convictions.

In the following section, we will explore additional examples of this technique in the Qur’an-cases where accepted rational or intuitive principles are used to effectively persuade the audience.

Examples of Rationally Persuasive Argumentation in the Qur’an

Surah al-Zumar, Verse 9: «قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ؟؛ “Say: Are those who know equal to those who do not know?”

Here, the Qur’an invokes a universally accepted rational principle: the preference for knowledge over ignorance. Human nature instinctively values knowledge and insight. By framing this as a rhetorical question, God reminds the audience of this intuitive truth and, through it, invites them to seek knowledge and engage in thoughtful reflection.

Surah al-Baqarah, Verse 28: «كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ…؛ “How can you disbelieve in God, while you were lifeless and He brought you to life…?”

In this verse, God appeals to the undeniable human experience of having once been non-existent-lifeless-and then brought into existence. This common, lived reality is used to question disbelief in the Creator. It is a call to recognize divine power through reflection on one’s own origin, leading the soul toward belief in the One who gives life.

Surah Yā Sīn, Verses 78–79: «وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ، قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ…؛ “And he puts forth for Us a parable and forgets his own creation, saying: ‘Who will give life to these bones when they are decayed?’ Say: ‘He who created them the first time will give them life again.’”

Here, God refutes the denial of resurrection by appealing to the logic of creation itself. If God had the power to create human beings from nothing in the first instance, then reviving them after death-reassembling what once existed-is surely easier to conceive. By reminding the skeptic of their own creation, the Qur’an uses a tangible, observable truth to affirm the plausibility of life after death.

Surah al-Anbiyā’, Verse 22: «لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا…؛ “Had there been gods other than Allah in the heavens and the earth, both would have fallen into disorder…”

This verse argues for divine oneness based on the rational principle of unified governance. If there were multiple deities-each claiming authority over creation-the harmony and order of the universe would collapse into chaos and conflict. Since no such disorder exists, the verse leads the listener to conclude that the world is under the perfect management of One Supreme God.

Surah al-Naḥl, Verse 71: «أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ؟؛ “Do they then deny the favor of God?”

Here, the Qur’an appeals to the moral conscience that all humans share-the natural inclination to express gratitude to one who bestows blessings. Across cultures and philosophies, thankfulness is regarded as a virtue. Thus, the verse uses this innate moral intuition to condemn the denial of God’s blessings as not only unreasonable, but also deeply ungrateful and morally offensive.

These verses continue the Qur’an’s eloquent pattern of persuasion-speaking to the mind and heart through principles that are either rationally evident, experientially grounded, or morally intuitive. This method ensures that belief is not blind imitation, but thoughtful conviction rooted in reason and conscience.

Why Is Shirk (Associating Partners with God) Described in the Qur’an as a Great Injustice?

Shirk is identified in the Qur’an as a “great injustice” (ẓulmun ʿaẓīm)-and rightly so. This description can be justified through several profound dimensions:

1. Shirk is an injustice on three levels: against God, against creation, and against oneself.
2. Injustice toward God: This does not imply that God is harmed-He is above all need and impervious to loss-but rather that His rightful status as the sole object of worship is denied. The One who alone deserves devotion is ignored and replaced.
3. Injustice toward creation: Shirk opens the door to superstition, tyranny, exploitation, and the belittling of human reason. Throughout history, corrupt regimes have promoted shirk to deify themselves and enslave others under the guise of divine authority.
4. Injustice toward oneself: A person who commits shirk cuts off their innate path to divine connection and self-liberation. Instead of turning directly to God, they become entangled in dependence on intermediaries and illusions. This leads to intellectual, emotional, and spiritual captivity. One who places ultimate trust in wealth, status, or another human becomes a slave to that entity-chained by fear, false hope, and deep attachment. Shirk is thus a betrayal of the soul’s true dignity and freedom.
5. Shirk strips the human being of honor and dignity.

In the Qur’an, all true honor belongs to God: «مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا؛“Whoever desires honor, then (let him know) all honor belongs to Allah.” (Surah Fāṭir, 10)

Real dignity comes from intrinsic human worth, moral courage, self-respect, and trust in the All-Sufficient Lord. But a person who turns to something dependent, weak, or soulless-a lifeless idol, a frail human, or a blind force of nature-has humiliated their soul. One who seeks their needs at the door of the powerless tramples upon their own God-given nobility.

3. Shirk destroys the freedom of the soul.

Tawḥīd (belief in the Oneness of God) liberates the soul from fear of anything other than God, from worldly greed, and from paralyzing dependence. Shirk, on the other hand, enslaves the heart-it brings anxiety, confusion, spiritual hesitation, and inner bondage.
Such a person fears death because they lack faith in meeting God. They fear people because they see their honor in the eyes of others. They fear poverty because they seek sustenance from someone other than God.

4. Shirk is so grave that it blocks forgiveness of all other sins.

As stated in Surah al-Nisā’, verse 48: «إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ؛“Indeed, Allah does not forgive that partners be associated with Him…”

This means that shirk is so destructive and spiritually ruinous that, unless a person sincerely repents from it, even forgiveness of other sins remains inaccessible. It is the ultimate violation of the soul’s contract with its Creator.

Conclusion

Verse 13 of Sūrah Luqmān reveals that the foundation of human upbringing lies in tawḥīd. Luqmān the Wise, with compassion and insight, warns his son against the gravest deviation: shirk. This verse provides a complete model for parents in how to converse with their children, what to prioritize in upbringing, and how to approach matters of belief with wisdom and love.