16. Majid comments: “Luqman, who may or may not be identified with Aesop of the Greeks was a sage very ‘well known to the Arabs.’ ‘Lukman was already known in the pagan period as a sage. His wisdom is celebrated in pre-Muslim poets … Lukman’s wisdom forms the transition from Jahiliyyah to the Qur’an (EI).” Luqman and his Wisdom: Yusuf Ali rules out the possibility of identifying Luqman with the Greek Aesop. Mawdudi adds: “Luqman was well known as a wise and learned man in Arabia. He has been mentioned in the poetry of the pre-Islamic poets like Imra’ul Qays, Lab id, A`shi, Tarafah and others. According to traditions, some three years before the Prophet’s migration to Madinah, Suwayd b. Samit visited Makkah for pilgrimage. When the Prophet heard of him, he met him and invited him to Islam. Suwayd told him, ‘Perhaps I have something similar to what you have.’ The Prophet asked him what it was and he replied, ‘Luqman’s rolls.’ Then he read out a few pieces to him. The Prophet said, ‘It sounds good. But what I have is better.’ When he read out the Qur’an to him, Suwayd admitted that it was indeed better.” A few lines down, Mawdudi presents us another example of honest Western scholarship. He writes: “The Arabic manuscript from the Library of Paris, which the Orientalist Derenboourg has published under the title Amthal Luqman (al-)Hakim (Fable De Loqman Le Sage) is a fabrication which has nothing to do with the Roll of Luqman. These fables were compiled by someone in the 13th century C.E. Its Arabic is poor, and perusal shows that it is in fact translation into Arabic from another language. The Orientalists conduct such research with special objective in view. It is in order to prove that the narrations of the Qur’an are no more than legends and therefore unreliable. Anyone who reads B. Heller’s article on Luqman in the Encyclopedia of Islam will not fail to understand the real motives of these people.” Ibn `Abbas, Mujahid, Sa`id b. al-Musayyib and many others thought that Luqman was an Israeli, a carpenter or a shepherd, large-footed, thick-lipped, flat-nosed, black man from the Egyptian part of Sudan (Ibn Jarir). Although we do not know how authentic, but a few stories are attributed to Luqman’s wisdom. One of them, mentioned by Ibn Jarir, Zamakhshari, Qurtubi and Ibn Kathir, reports that his master instructed him to cut a goat and bring him two of its best parts. He brought him the tongue and the heart. Another time his master told him to slaughter a goat and bring back two of its worst parts. Luqman again took to him the tongue and the heart. When asked he explained that the tongue and the heart can be the best parts of a body, or its worst, depending upon how they are used. It is said that Sa` id b. al-Musayyib told a black man: “Do not be rueful because of your dark color. Three of the best men ever were black: Bilal, Mahja` (`Umar’s freed slave) and Luqman” (Ibn Jarir, Zamakhshari, Qurtubi and others). Perhaps he had non-Prophets in his mind for, Musa (asws) was also dark (Au.).

17. That is, ‘We gave him a good intellect, understanding and the ability to hold right opinions - all but Prophethood’ (Mujahid: Ibn Jarir).

18. “Hamid” is defined as One who is worthy of praise by Himself, whether He is praised or not (Ibn Jarir).

19. The textual “bunayyah” is diminutive form (tasghir) of “ibni”, which the Arabs do to express love and affection (Au.).

20. Majid quotes: “This hatred of idolatry has been found even among the most uncivilized followers of the Prophet. The gorgeous rituals, the gaudy pictures, and the pious fraud which played so large a part in the conversion of the Solavonian nations to Christianity, seems only to have alienated these semi-barbarians. Mahmud the Ghaznavid … was offered a sum of ten million sterlings if only he would spare the famous idol in the pagoda of Somnat. Avarice is said to have been his besetting fault, but he replied in the memorable words, ‘Never shall Mahmud be a merchant of idols,’ and broke it into pieces” (Bosworth Smith, op. cit., p. 265).

21. There is a break here between Luqman’s admonitions to his son. Allah’s own words have been introduced in between. Yusuf Ali explains why: “Verses 14-15 are not the direct speech of Luqman but flow by way of commentary on his teachings. He was speaking as a father to his son, and he could not very well urge respect for himself and draw the son’s attention to the limitations of filial obedience. These verses may be supposed to be general directions flowing from Luqman’s teaching to men, and not dictated to his son; though in either case, as Luqman received wisdom from Allah, it is divine principles that are enunciated

22. "The coupling of parents with Himself in so far as the rendering of service is concerned, indicates the extreme importance that filial duty has in Islam” (Majid). Compare this with the American culture where children as young as four are given call numbers at schools, and instructed to contact the police if the parents act tough with them (Au.).

23. That is, a mother’s services to, and sacrifices for her child does not end with birth. She suckles him (and rears him) during the weakest phase of its life (Au.). This present ayah and another of the Qur’an are the basis of the opinion that the minimum period of birth of a child after pregnancy is six months. The other ayah is of (Al-Ahqaf 46: 15),

حَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْرًا (الأحقاف - 15)

“And, his carrying and weaning are thirty months” (Ibn Kathir). The verse is also the basis of the opinion that suckling period, and what it entails of marriage taboos, is two years. That is, a woman giving suck to a child above two years old does not entail foster relationship. Also, according to Abu Hanifah, if the weaning has been earlier than two years, say a year and a half, and the child is on external food, then too, further suckling does not entail foster relationship (Zamakhshari).

24. Parents hold rights that cross religious considerations. Non-Muslim parents of a Muslim deserve the same care. It is reported of Asma’ bint Abi Bakr that she asked the Prophet, “My non-Muslim aunt, (it is thought she was [not an aunt] but a foster mother) is visiting me and seeks to be served. Should I be dutiful to her?” He replied, “Yes.” After reporting this, Qurtubi adds the information for our benefit that Asma’s mother was not Umm Ruman, the mother of `A’isha and `Abdul Rahman.

25. That is, “something which is contrary to thy knowledge that divine qualities are God’s alone” (Asad).

26. That is, serve your parents, but when it comes to religious affairs, follow not their ways if they are off the track, but rather of those who are devoted to Allah (Au.).

27. Some people have difficulty in understanding how Allah (swt) could know the universe and its contents in every detail. They imagine, like the Greek philosophers, that He has the knowledge of important elements, while minor things take care of themselves. What they fail to realize is that if Allah does not know the minor, He cannot know the major, because the major is composed of the minor. If He does not know an atom, he cannot know a molecule. And if He does not know the molecule, He cannot know the rock. To know the rock, He has to know the electrons, protons and neutrons, of which it is constituted in the ultimate sense (Au.).

28. That is, do not turn away from the people in arrogance while they are speaking to you. Ibrahim (Nakha`i) however thought the reference is to boastfulness, or being braggart (Ibn Jarir).

29. The allusion is not to a slow-paced walk, but rather, to modesty in gait. It is reported of `Umar that when he walked, he walked fast. The Prophet’s own pace has been described as fast, as if he was surging forward or going down a hill. In contrast, any style of walking that smacks of artificiality is disapproved. `Umar (ra) saw someone walking feebly – in the manner of the pseudo pietists. He raised his whip against him and ordered him to walk straight like any normal person (Au.). ` A’isha saw a man walking feebly. She inquired what was wrong with him. She was told that he was one of the reciters of the Qur’an (so he was trying to appear humble and ascetic). She remarked, “Let him walk properly. `Umar was better at recitation. But when he walked, he walked fast, when he spoke, he spoke aloud, and when he struck (with his whip), he struck hard.” Mawdudi adds: “What is actually meant by this is to reform the state of the self under which a person walks haughtily. Haughtiness and arrogance of a person inevitably manifest themselves in his gait and style of walking, which shows the state of his mind and also the cause of his pride and haughtiness. Wealth, authority, beauty, knowledge, power and such other things cause a man to become proud and vain, and each of these gives him a special style of gait. Contrary to this, manifestation of humility is also the result of one or the other mental morbid states. Sometimes the hidden conceit of the self of a man takes on the form of ostensible humility, piety and godliness and this is shown by his gait…”

30. In this context Nasa’i has a hadith which says,

عَن أَبي هُرَيْرَةَ رضي الله عنه أنّ النّبيّ صلى الله عليه وسلم قالَ: "إِذَا سَمِعْتُمْ صِيَاحَ الدّيكَةِ فاسْألُوا الله مِنْ فَضْلِهِ فإِنّهَا رَأَتْ مَلَكاً، وَإذَا سَمِعْتُمْ نَهِيقَ الْحِمَارِ فَتَعَوّذُوا بالله مِنَ الشّيْطَانِ الرّجيم فإِنّهُ رَأى شَيْطَاناً". (قال أبو عيسى: هَذا حديثٌ حَسَنٌ صحيحٌ).

“When you hear the cry of a rooster, seek Allah’s bounty. But when you hear a donkey braying, seek Allah’s protection, for it has seen Shaytan.” Others also report this hadith (such as Bukhari, Muslim, Tirmidhi: H. Ibrahim), some of which add the words, “at night” (Ibn Kathir). That is, when such sighting is at night (Au.). With reference to a few good qualities enjoined by Luqman, Ibn Kathir devoted a few pages to expand upon them, relying primarily on one of the treatise of Ibn Abi al-Dunya. But for a few, the authenticity of the reports could not be traced. We present those that echo quite often in the Islamic literature. Humbleness Mu`adh ibn Jabal reported the Prophet as having said,

عَنْ مُعَاذِ بْنِ جَبَلٍ؛ قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: أَلاَ أُخْبِركَ عَنْ مُلُوكِ الْجَنَّةِ؟ قُلْتُ:بَلَى. قَالَ: رَجُلٌ ضَعِيفٌ، مُسْتَضْعِفٌ، ذُو طَمْرَيْنِ، لاَيُؤْبَهُ لَهُ؛ لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ

“Shall I not inform you about the kings of Paradise?” I said, “Do, Messenger of Allah.” He said, “A weak man in an extremely poor state, in two torn cloaks, whom no one pays any attention, but who (is of such class that), if he swore by Allah, Allah would do as he swore.” (Ibn Kathir quotes a slightly different version of Anas b. Malik which we could neither trace in Ahmad, nor find out its status. This particular one is from Ibn Majah, and Hasan of status, but available in various forms in several works: Au.). On Abu Hurayrah’s authority,

إن من ملوك الجنة من هو أشعث أغبر ذو طمرين لا يؤبه له، اللذين إذا استأذنوا علي الأمرآء لم يؤذن لهم إذا خطبوا النسآء لم ينكحوا، و إذا قالوا لم ينصت لهم، حوائج أحدهم تتجلجل في صدره، لو قسم نوره يوم القيامة بين الناس لوسعهم (إبن أبي الدنيا)

“Of the kings of Paradise is one who is of disheveled hair, soiled clothes, who is paid no attention. If they seek entry into (the company of) the rich, they are denied. If they ask for a girl’s hand, they are not given. When they speak, people do not listen to them. The needs of one of them reverberate within their breasts. But, if his Nur is divided between the people on the Day of Judgment, it would suffice them all.” Popularity Anas says the Prophet said,

عن أنس عن رسول الله أنه قال بحسب امرئ من الشرأن يشار إليه بالأصابع في دينه أو دنياه إلا من عصمه الله. إن الله تعالى لا ينظر إلى صوركم وأموالكم، ولكن إلى قلوبكم وأعمالكم. (إبن أبي الدنيا)

“It is enough of an evil for a man – except for he whom Allah saved – that he should be pointed at with the fingers either on account of his worldliness, or on account of his religion. Surely, Allah does not look at your faces, but at your hearts and deeds.” The above seems to be a combination of two reports (Au). Hasan (al-Busri) also narrated a similar narration. When someone told Hasan that people pointed fingers at him also (for his piety), he replied, “The allusion is to innovators and quacks in religion.” Whenever Ibn Mas`ud found people following him reverentially, he would remark, “By Allah. If you knew what we do behind these closed doors, not two men would follow me.” It is said that Ayyub would wear long shirts. When asked the reason he replied, “There was a time when wearing long shirts was a mark of pride. Today it is in wearing short shirts. So I wear long ones.” Thawri has said that the Salaf did not approve of such expensive attires which give a man eminence, nor so poor of quality that signal his deep religiousness. Good Manners `A’isha reports,

إن المؤمن يدرك بحسن خلقه درجات قائم الليل صائم النهار.‏ (أحمد)

“A believer attains the status of someone who stands long hours in Prayers, and fasts continually, through his good manners alone.” On Abu Hurayra’s authority we have a Sahih report:

عن أبي هُرَيرَةَ قال: سُئلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وسَلَّم عن أكثرِ ما يُدخلُ النَّاسَ الجنَّةَ قال: تَقوى اللهِ وحُسنُ الخُلقِ وسُئلِ عن أكثرِ ما يُدخلَ النَّاسَ النَّارَ، قال: الفَمُ والفَرْجُ. (هذا حديثٌ صحيحٌ غريبٌ: الترمذي).

The Prophet was asked about what would help the people enter Paradise most. He answered, “Allah’s fear and good manners.” And he was asked about what would push into the Fire most. He answered, “The mouth and the private parts.” Usama b. Shurayk says he was with the Prophet when a number of Bedouins flocked around him covering him from every side. They asked, يا رسول الله

، مَا خَيرُ مَا أُعطِى الإنْسَانُ ؟ قال : خُلُقٌ حَسَنٌ

“Apostle of Allah. What is the best thing that a man can be given?” He replied, “Good conduct.” The hadith is in Hakim’s Mustadrak, declared trustworthy by Dhahabi (Au.). Abu Fur at reports the Prophet (saws) as having said,

ما أحسن الله خلق رجل ولا خلقه فتطعمه النار. (كنز: أبن عساكر)

“Allah will never beautify a man’s character and person to ultimately shove him into the Fire.” Haythamiyy did not trust the authenticity of the hadith fully (Au.). Pride Ibn Mas` ud reported the Prophet (saws),

عن عَبْدِ الله قالَ: قالَ رَسُولُ الله صلى الله عليه وسلم: "لاَ يَدْخُلُ الْجَنّةَ مَنْ كانَ في قَلْبِهِ مِثْقَالُ حَبّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ، ولا يَدْخُلُ النّارَ مَنْ كانَ في قَلْبِهِ مِثْقَالُ حَبّةٍ مِنْ إِيمَانٍ" (الترمذي)

“A man with pride equal in weight to a mustard seed will not enter Paradise, nor will anyone enter the Fire who has a mustard-seed worth of faith in his heart.” One of `Ali’s sons is reported to have said that never did any amount of pride enter into a heart but an equal amount of intellect and good sense was removed from it. Anas said that when Abu Bakr admonished us and talked about our origins, one of us would begin to feel filthy about himself. He would say, “He (man) came out twice through the passage of urine.” Abu Hurayrah reported the Prophet (saws),

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: لا يَنْظُرُ اللَّهُ يَوْمَ الْقِيَامَةِ إِلَى مَنْ جَرَّ إِزَارَهُ بَطَراً، و بينما رجل يتبختر في حلة تعجبه نفسه خسف الله به الأرض فهو يتجلجل فيها إلى يوم القيامة".‏

“Allah will not look at a man who dragged his clothes (in pride). There was a man strutting boastfully in his two cloaks, mighty pleased with himself, when Allah sank him in the earth, so that he will remain sinking until the Day of Standing.” This also seems to be a combination of two reports, both in Bukhari (Au.). It is said that Ta’us poked into `Umar b. `Abdul `Aziz’s stomach for walking in a proud manner. That was at the time when he was not yet a Caliph. `Umar begged excuse saying, “Uncle! I was beaten on every of my joint until I learnt how to walk in this manner.” Ibn Abi Dunya also reported that Banu Umayyah used to beat their children until they learnt how to walk in that gait. In some of the Arab countries, some organizations (governmental as well as private) design such a stiff collar for their employees, that he or she has to walk with the head raised high up, and women are trained to walk in such a manner as if she is floating on the ground (Au.).