Verse:12 Commentary Commentary

Who was Luqman (علیہ السلام) mentioned in verse 12: وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ (And We gave wisdom to Luqman)? According to a report of Wahb Ibn Munnabih, Luqman, (علیہ السلام) was a nephew of Sayyidna Ayyub (Job) (علیہ السلام) while Muqatil identifies him as his brother from his maternal aunt. It appears in Tafsir ul-Baidawi and elsewhere that he lived long, as long as the time of Sayyidna Dawud (علیہ السلام) . It is proved by other reports too that Luqman (علیہ السلام) appeared during the time of Sayyidna Dawud علیہ السلام .

And the report of Sayyidna Ibn ` Abbas ؓ appearing in ad-Durr al-Manthur says that he was an Ethiopian slave who worked as a carpenter (narrated by Ibn Abi Shaibah and Ahmad in az-Zuhd, and Ibn Jarir and Ibn al-Mundhir and others). When the Sahabi, Sayyidna Jabir Ibn ` Abdullah ؓ was asked about his background, he said that he was an Ethiopian of low height and flat nose. And Mujahid said that he was a thick-lipped, cracked-footed Ethiopian slave (al-Zajjaj). (Ibn Kathir)

An Ethiopian came to Said Ibn al-Musayyab looking for an answer to some religious problem. The famous Tabi` i consoled him by telling him that he should not worry about the dark color of his skin, because there were three highly revered persons from among the black people who were regarded as the best of any people anywhere. Then he cited the names of Sayyidna Bilal al-Habashi, Sayyidna Mahja', the freed slave of Sayyidna ` Umar Ibn ul-Khattab ؓ and Luqman (علیہ السلام) .

The Identity of Luqman (علیہ السلام)

According to Ibn Kathir, the majority of the elders concur that he was not a prophet. That he was a prophet has been reported only from ` Ikrimah, but the authority of this report is weak. Then, Imam al-Baghawi reports a consensus on the fact that he was a man of wisdom and knowledgeable in religious law, but not a prophet. (Mazhari)

Ibn Kathir has also pointed out to an unusual report from Sayyidna Qatadah (رح) about him saying that Allah Ta' ala had given Luqman (علیہ السلام) choice between prophethood (nubuwwah) and wisdom (hikmah). He opted for wisdom. And in some reports, it appears that he was given the option to be a prophet. But he had submitted that he would be honored to accept it if that was a command, otherwise he should be excused.

Again, it has also been reported from Sayyidna Qatadah (رح) that someone asked Luqman: 'Why did you prefer wisdom over prophethood while you were given a choice between the two?' He said, 'The office of a prophet carries great responsibilities. Had that been given to me without my choice, Allah Ta' ala would have been sufficient to see that I am enabled to discharge its responsibilities as due. And if I had asked for it with my choice and volition, the responsibility would have been mine.' (Ibn Kathir)

Now, it already stands established that Luqman (علیہ السلام) was not a Nabiyy or prophet. This is as held by the majority of the scholars. So, we can say that the command mentioned in the present verse (i.e. Be grateful to Allah) could have been given to him through Ilham (inspiration) attributed to men of Allah (awliya' Allah).

Before the time of Sayyidna Dawud (علیہ السلام) Luqman (علیہ السلام) used to give Fatwa (religious rulings on questions asked by people). When Sayyidna Dawud (علیہ السلام) was invested with prophethood, he stopped this practice believing that he was not needed anymore. According to some reports, he was a judge among the Bani Isra'il. Many words of wisdom have been reported from him. Wahb Ibn Munnabih says that he has read more than ten thousand of these. (Qurtubi)

On a certain day, while sage Luqman was addressing a big gathering of people sharing his wisdom with them, there came a person and asked him point blank: 'Are you not the same person who used to graze goats with me in such and such forest?' Luqman (علیہ السلام) said: 'Yes, I am the same person." The man asked, 'How then, could you achieve this status that such multitudes of people hold you in reverence and come to hear your words from far and wide?' Luqman (علیہ السلام) said: 'The reason lies in two .things I do: (1) Always telling the truth and (2) avoiding the useless things. It appears in another report that he said: 'I tell you about a few things that have given me this station in life. If you were to take to these, you too will have the same rank and status. These are as follow: (1) Lower your gaze and hold your tongue. (2) Stay content with lawful sustenance. (3) Guard your private parts. (4) Tell the truth and uphold it. (5) Fulfill the pledge. (6) Honor the guest. (7) Protect the neighbor. (8) Observe silence against wasteful speech and leave off all useless indulgences.' (Ibn Kathir)

What does the 'hikmah' given to Luqman actually mean?

The word: حِکمَۃ (hikmah) has been used in the Qur'an (20 times) conveying several meanings such as wisdom, knowledge, reason, forbearance, patience, prophethood, and correctness of opinion.

Commentator Abu Hayyan has said: 'Hikmah means a statement in words, a statement that teaches people a lesson, a lesson that goes down their hearts and which they conserve and communicate to others.'

And the famous Sahabi, Sayyidna ` Abdullah Ibn ` Abbas ؓ said: 'Hikmah means intellect, understanding and intelligence' while some others have said that acting in accordance with knowledge is what Hikmah is. In reality, there is no contradiction here. All these ingredients are included under the purview of Hikmah. Those who have seen the abridged Tafsir of moulana Ashraf All Thanavi (رح) in the original Urdu version of the present Tafsir will notice that he has translated Hikmah in the sense of prudence and wisdom and explained it as being knowledge that has been put into practice. This is very comprehensive and very clear.

After having mentioned the giving of Hikmah to Luqman (علیہ السلام) ، on whom be peace, in this verse (12), it was said: "Be grateful to Allah." Here, the first probability is to take the word: قُلنَا (qulna: We said) as understood. The sense would be that 'We gave Hikmah to Luqman and commanded him to be grateful to Allah.' Then, there are others who have also said that the statement: أَنِ اشْكُرْ‌ لِلَّـهِ (anishkur lillah: Be grateful to Allah) is in itself an explanation of Hikmah. In other words, the Hikmah given to Luqman (علیہ السلام) was that 'We gave him the command to be grateful which he carried out.' In that case, it would mean that being grateful to the blessings of Allah Ta' ala is the greatest wisdom (hikmah). Soon after, it was explicitly clarified that this command to be grateful was not given by Allah Ta' ala to earn some benefit for Himself. He needs no gratefulness from anyone. In fact, it has been done in the interest of human beings and for their benefit - because, according to the law of Allah, whoever is grateful to Him, He causes an increase in the blessings given to a person.

Mentioned after that there are some words of wise counsel spoken by Luqman (علیہ السلام) to his son. These have been reported by the Qur'an so that others may also benefit from these. Verse:13 Commentary Out of these wise advices, first comes the soundness of beliefs, the primary article of which is that one believes in Allah Ta' ala to be the Creator and master of the entire universe without any association or partnership of anyone or anything. In consequence, one should not take anyone other than Allah as an object of worship, for no injustice can be as grave in this world as the act of one who stoops to equate some creation of Allah Ta' ala with the Creator. Therefore, it was said: يَا بُنَيَّ لَا تُشْرِ‌كْ بِاللَّـهِ ۖ إِنَّ الشِّرْ‌كَ لَظُلْمٌ عَظِيمٌ (My dear son, do not ascribe partners to Allah. Indeed, ascribing partners to Allah is (shirk) grave transgression - 13). Later, follow other words of good counsel and wisdom spoken by Luqman (علیہ السلام) to his son. In between, there appears another command to highlight the gravity of Shirk and that it has to be avoided under all circumstances. This command is as follows: Verse:14 Commentary وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ‌ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ‌ ﴿14﴾ وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِ‌كَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُ‌وفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْ‌جِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿15﴾

And We commanded man (to be good) about his parents. His mother carried him facing weakness after weakness, and his weaning is in two years: "Be grateful to Me and to your parents. To Me is the ultimate return. [ 14] And if they force you to ascribe to Him partners about whom you have no knowledge, do not obey them. And be with them, in this world, with due fairness, and follow the way of the one who has turned himself towards Me. Then, towards Me is your return, so I shall tell you

about what you had been doing." [ 15]

Gratitude and Obedience to Parents is Obligatory - but, Obedience to anyone Counter to Divine Command is not Permissible

In effect, the command quoted above means: 'No doubt, We have asked children to be grateful and obedient to their parents. We have even commanded them to be grateful to Us, and along with it, to be grateful and obedient to their parents. But, Shirk (the ascribing of partners in the pristine divinity of Allah Ta' ala) is so grave a transgression and so serious a sin that it does not become permissible for anyone, not even if one's parents command or force someone to commit it. If the parents of a person start forcing him or her to take someone as a partner of Allah Ta' ala, even in that case, it is not permissible to obey their command.'

Now, at this place, where command has been given to be grateful to parents and fulfill their rights, also pointed out is its efficient cause. Is it not that one's mother has undergone great trial in the phenomena of his or her life and survival? She has kept the child in her body for nine months remaining vigilant and protective all the time. Because of this, day by day, her weakness and discomfort kept increasing. This she braved through. Then, even after the birth of the child, she handled the task of feeding the child, a task that demanded painstaking attention day and night and which also added to the already receding graph of her weakness. Since, it is the mother who faces most of the hardship in bringing up the child, therefore, the right of mother has been made to precede even the right of father in the Shari'ah of Islam. What has been said in: وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ (And We commanded man [ to be good ] about his parents. His mother carried him facing weakness after weakness, and his weaning is in two years - 14) comes to mean exactly this. After that, in: وَإِن جَاهَدَاكَ (And if they force you - 15), it was pointed out that the matter of ascribing anyone other than Allah with Him is serious. In it, even the (otherwise essential) obedience to parents is haram (unlawful).

Islam's Peerless Law of Justice

Now in a situation under which the parents force a son or daughter to take to Shirk and Kufr while the command of Allah Ta' ala tells them not to do what they say, things become difficult. One naturally fails to stay within limits. In this case, while implementing the Divine injunction, the probability did exist that the son or daughter would have used improper language or manners in their response to parents and thus insulted them. Islam is a law, just and equitable. Here, everything has a limit. Therefore, right along with the command of not obeying parents in matters of Shirk, also given there was the command: Verse:15 Commentary صَاحِبْهُمَا فِي الدُّنْيَا مَعْرُ‌وفًا (And be with them, in this world, with due fairness - 15).

It means: 'In the matter of the contravention of your faith and religion, do not obey parents. But, when it comes to worldly matters, such as serving parents physically or financially or in any other way necessary, do not fall short about it. Instead, deal with them in mundane matters according to recognized custom. Show no disrespect to them. Do not respond to what they say in a manner that hurts them unnecessarily. In other words, the pain you cause them by not accepting their insistence on Shirk and Kufr is something you will have to bear by, since you have no choice there. But, let this necessity stay within its functional limits and keep abstaining from causing any pain to them in other matters.'

Special Note

As for the weaning period of two years for a child mentioned in the verse, it is in accordance with customary practice. It carries no clarification concerning the injunction relevant to any additional period of suckling the child. A detailed explanation of this issue will, insha'Allah, appear under the commentary on the verse: وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرً‌ا (And his carrying and weaning is (in) thirty months - A1-Ahgaf, 46:15). Verse:16 Commentary The Second Bequest of Luqman about Articles of Belief

One should irrevocably hold the belief that the knowledge of Allah Ta` a1a surrounds every single particle of whatever there is in and around the expanses of the heavens and the earth with His most perfect power. Nothing can - be it the smallest of the small not commonly visible, or be it the farthest of the far, or be it behind layers upon layers of darkness and curtains - simply nothing can hide from the knowledge and view of Allah Ta' ala. And He can, when He wills, cause it to be present, where He wills. This is what is meant by verse يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْ‌دَلٍ (My dear son, in fact, if there be anything to the measure of a grain of rye, and it be [ hidden ] in a rock or in the heavens and the earth, Allah will bring it forth. Surely, Allah is All-Fine, All Aware). Then, the all-covering knowledge and power of Allah Ta' ala is, in its own place, a basic belief of Islam - and certainly, a great proof of Tauhid, the belief in the Oneness of Allah. Verse:17 Commentary The Third Bequest of Luqman (علیہ السلام) about the Correction of Deed

There are many obligatory deeds, but the greatest and the most important of these is Salah - and not simply that it is important by itself, it also happens to be the master deed that becomes the catalyst changing other deeds towards the better as was pointed out in the Holy Qur'an about it: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ‌ (Surely Salah restrains from shamelessness and evil A1-` Ankabut, 29:45). Therefore, out of the obligatory good deeds, the mention of Salah was considered sufficient when it was. said: يَا بُنَيَّ أَقِمِ الصَّلَاةَ (My dear son, establish Salah - 17). And as it has been explained earlier, the expression denoting the 'iqamah' of salah does not simply suggest the 'making' or 'saying' or 'doing' it. Instead of that, this term translated as 'establish' (in the absence of an exact equivalent) includes all attending considerations, such as performing it with due respect to its essentials and manners fully and faithfully, observing punctuality in its timings and being consistent in fulfilling its requisites.

The Fourth Bequest of Luqman about the Betterment of People

Islam is a collective religion. Betterment of the community, along with the betterment of the individual, is an important part of its social system. Therefore, the duty of Bidding the Fair and Forbidding the Unfair (amr bi 'l-ma` ruf and nahy 'ani 'l-munkar) was mentioned along with as important a duty as the Salah. It was said: وَأْمُرْ‌ بِالْمَعْرُ‌وفِ وَانْهَ عَنِ الْمُنكَرِ‌ (and bid the Fair and forbid the Unfair -17). Here are two duties: (1) Make yourself better and (2) make others better. Both need a lot of restraint and hard work. Facing these difficulties and remaining firm is no easy task. Particularly so, when those who stand to serve people by telling them what is good for them receive nothing but opposition and hostility in return. Therefore, while making this recommendation, it was also recommended: وَاصْبِرْ‌ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ‌ (and observe patience on what befalls you. Surely, this is among the matters of determination - 17). Verse:18 Commentary The Fifth Bequest of Luqman about Social Manners

In verse 18, it was said: وَلَا تُصَعِّرْ‌ خَدَّكَ لِلنَّاسِ (And do not turn your cheek away from people). The expression: لَا تُصَعِّرْ‌ (la tusa"ir) is a derivation from: صَعَرَ (sa' ara) which is a disease among camels that causes a tilt in the neck similar to the stroke among human beings that makes the face become crooked. It carries the sense of turning one's face away (in disdain). Thus, the verse means: 'do not turn your face away from people when you meet them and talk to them for it is a sign of avoidance and arrogance and very much against the norms of gentle manners.'

In the next sentence of the verse, it was said: وَلَا تَمْشِ فِي الْأَرْ‌ضِ مَرَ‌حًا (and do not walk on the earth haughtily - 18). The last word: مَرَ‌حًا (maraha) denotes walking proudly with assumed airs. The sense of the statement is that Allah Ta' ala has given this earth the lowest profile from among the entire range of elements He created. Is it not that you were born from it and on it you walk around? Know your reality and do not walk haughtily. This is the way of the arrogant. Therefore, after that, it was said: إِنَّ اللَّـهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ‌ (Surely, Allah does not like anyone arrogant, proud - 18). Verse:19 Commentary Verse 19 begins with the statement: وَاقْصِدْ فِي مَشْيِكَ (And be moderate in your walk). When done otherwise, in haste or helter-skelter, it goes against decorum and dignity. Says the Hadith: "Making too much haste in walking ruins the radiance of the believer (al-Jami' as-Saghir from Sayyidna Abu Hurairah ؓ . Then, in a manner of walking such as this, there remains the likelihood of hurting one's own self or someone else as well. And being moderate in walking also tells us that one should not walk very slowly either. This is the habit of the arrogant and the ostentatious who like to impress people with their distinct class. Or, it is the habit of women who do not walk fast due to their natural modesty. Or, it is the habit of the sick in need of urgent medical attention who would do so out of compulsion. The first mode is haram, and the second too, for it is not permissible if the intention is to strike a semblance with women. And when no such intention is there, the thing remains, after all, a defect for men. Finally, in the third mode, it is ungratefulness to Allah in that one stoops to feign the looks of the sick despite being all too healthy.

Sayyidna ` Abdullah Ibn Masud ؓ ' said: 'The noble Sahabah were prohibited from walking hurriedly (as if running) like the Jews and also from walking very slowly (as if crawling) like the Christians. The order given to them was that they should take to a moderate gait in between the two.'

When Sayyidah ` A'ishah ؓ saw a person walking very slowly as if he was going to fall dead, she asked the people around, 'Why does he have to walk like that?' They told her, 'He is one of the Qurra'.' The word: قُرَّاء (qurra' ) is the plural of: القاری (al-qari : one trained to recite the Qur'an in accordance with its Phonetics). In those days, someone who combined the twin mastery of reciting the Qur'an with authenticity and observance of due etiquette as well as being a perfect scholar of the Qur'an was also called a Qari'. So, by saying what they did, they meant that he was some big Qari' and ` Alim, therefore, he walked like that. Thereupon, Sayyidah ` A'ishah ؓ said, "Umar Ibn ul-Khattab, may Allah be pleased with him, was a lot more Qari' than he is. But, his habit was to walk swiftly when he walked (not in the sense of post-haste walking which is prohibited, rather meaning a functional swiftness in it). And when he talked, he talked in a manner that people would hear him well (not speaking at a pitch so low as would compel his audience to ask: Beg your pardon, what did you say)?

At the end of the fifth recommendation it was said: وَاغْضُضْ مِن صَوْتِكَ (and lower your voice - 19). 'Lowering' means: Do not wise your voice any more than necessary. And do not shout - as it appeared in the case of Sayyidna ` Umar ؓ immediately earlier. He talked in a manner that his audience would hear him without having to put any strain on their ears. Thereafter, it was said: إِنَّ أَنكَرَ‌ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ‌ (Surely, the ugliest of voices is the voice of the donkeys - 19).

Regarding social manners, four prohibitions were mentioned here: (1) The prohibition of talking to and meeting with people face turned arrogantly; (2) the prohibition of walking haughtily on God's earth; (3) the instruction to be moderate in one's walking; and (4) the prohibition of talking very loudly.

All these virtues were already part of the habits and traits of the Holy Prophet صلى الله عليه وسلم . As in the Shama'il of Tirmidhi, Sayyidna Husain ؓ says that he asked his father, Sayyidna Ali al-Murtada ؓ about the manner in which he interacted with people he sat with. He said:

کان دایٔم البشر سھل الخلق لیّن الجانب لیس بفظِّ ولاغلیظ ولا صخاب فی الاسواق و لا فحّاش ولا عیّاب و لا مشاح ہتغافل عمَّا لا یشتھی و لا یؤیس منہ و لا یجیب فیہ قد ترک نفسہ من ثلاث المراء و الاکبار ومالا یعنیہ

"He was always cheerful, naturally obliging, gentle. Neither impolite, nor rude, he was not clamorous or immodest and no faultfinder and no miser. He would remain indifferent to what he did not like, yet would not make others become distracted from it (if halal and desirable to have) and would not say anything that would stop others from having what he did not want (instead, would observe silence). There were three things he had left out for good: (1) Disputation, (2) Arrogance and (3) Indulgence with what was unnecessary, not worth doing.