PEARLS OF WISDOM FROM THE STORY OF LUQMAN AL-HAKIM [1] BAGIAN III

PEARLS OF WISDOM FROM THE STORY OF LUQMAN AL-HAKIM [1] BAGIAN III

{ وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ }

“But if they press you to associate others with Me in My Divinity, (to associate) those regarding whom you have no knowledge (that they are My associates), do not obey them.  And yet treat them well in this world, and follow the way of him who turns to Me in devotion. Eventually it is to Me that all of you shall return, and I shall then tell you all that you did.” (Chapter Luqman:15) 

Twenty Fifth Lesson 

(In the story of Luqman, there is an explanation about) the method in interacting with father and mother, if they are disbelievers or evildoers. It is mentioned in Allaah The Exalted’s decree: 

{ وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا }

“But if they press you to associate others with Me in My Divinity, (to associate) those regarding whom you have no knowledge (that they are My associates), do not obey them.  And yet treat them well in this world”. (Chapter Luqman: 15) 

It is not allowed for one to obey his father or mother, if they order their child to ascribe partner to Allaah, or to commit evil. However, at the same time, the child should treat them well. 

Twenty Sixth Lesson 

(In the story of Luqman, there is an explanation about) the perfection of sharia in its teaching about being steadfast in doing pious deeds and paying attention on noble manners. 

This point is evidently shown through the verse, which states that even if the father and the mother are disbeliever, and they persuade their child to ascribe partnert to Allaah, Allaah declared: 

{ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا }

“And yet treat them well in this world, “

This is how a child should treat his parent who are disbeliever. If that so, then what kind of treatment should be given to parent who are believe in Allaah, and those who do not command their child except to do good and who do not persuade them except to perform piety and good deeds? 

Twenty Seventh Lesson 

There is no obedience to anyone in term of evildoing towards the Creator of the Universe. 

Allaah the Exalted decreed, 

{ وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا }

“But if they press you to associate others with Me in My Divinity, (to associate) those regarding whom you have no knowledge (that they are My associates), do not obey them.  And yet treat them well in this world,” 

Twenty Eighth Lesson 

Indeed, people who are astrayed and dwelling in evil sometimes use force, expansion, and utilize all of their power and resources to spread their evil and persuade people to follow their astrayed path. 

It is pointed out in the part of the verse below,

{ وَإِنْ جَاهَدَاكَ }

“But if they press you,”

And contrary to it, sometimes, some people who are in the right path and standing on truth are lesser in spirit and enthusiasm in spreading the truth. 

Twenty Ninth Lesson 

(In this verse, there is an explanation regarding) the difference between disobedience and perfidy. Some people mix these things and assume that they are of similar meaning. However, the truth is that they are different. Allaah the Exalted decreed, 

{ فَلَا تُطِعْهُمَا }

“..do not obey them. “

Allaah didn’t say, “Turn against them!,” 

Thirtieth Lesson 

(In this verse there is an explanation regarding) the virtues of the companions and th best generation among this ummah. It is highlighted in Allaah’s decree, 

{ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ }

“..and follow the way of him who turns to Me in devotion. “

If you look at the condition of the companions and the best generation of this ummah, you’ll see that they are people who are always follow the way to Allaah the Almighty and High, in devotion. 

Thus, some of the experts in Qur’an interpretation defined the verse, “and follow the way of him who turns to Me in devotion. “ with Abu Bakr. Some of them defined it with the companions. These interpretations are the kind of the interpretation which only mentions a part of two among the things that can define it, or only mentions the core of those things. 

It points out to us about the virtues of the companions and the best generation among ummah. And it is only appropriate for us to know and to follow the path that they had walked upon, the best among men and the role models for muslims, and to be wary of following other paths than their path. 

{ وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا }

“As for him who sets himself against the Messenger and follows a path other than that of the believers even after true guidance had become clear to him, We will let him go to the way he has turned to, and We will cast him into Hell – an evil destination.” (chapter An Nisaa’/The Women: 115) 

Thirty First Lesson 

(In there is explanation regarding) the importance of choosing a friend. It is inappropriate for a muslim to befriend anyone he wishes, as it is evident that there are plenty of calamities afflict a person as a result of him not choosing best friend wisely. A slave shouldn’t  befriend all people; rather, he is supposed to socialize only with pious men, who has virtues and intelligence. It is lesson taken from Allaah’s verse, 

{ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ }

“and follow the way of him who turns to Me in devotion. “

Thirty Second Lesson 

(In this verse, there is an explanation regarding) al inaabah (returning) to Allaah, and th rank of a person who return to Allaah, as implied in Allaah’s words, 

{ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ }

“and follow the way of him who turns to Me in devotion. “

Allaah has proclaimed that the path of those who follow the way that leads back to Him as the straight path that must be followed and taken. 

Inaabah (returning) to Allaah comprises four things; love, obedience, facing coneself to Him, and reject everything that doesn’t originate from Him. 

Ibn Al-Qayyim once said, “A person is undeserving of the title Al-Muniib (people who return), except after gathering these four elements in him. The interpretations of the pious predecessors regarding this verse are circling around these meanings.”[2] 

Thirty third Lesson, 

Indeed, every single deed performed by a slave will be written and they will recognize it in the day of Resurrection. 

{ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ }

“Eventually it is to Me that all of you shall return, and I shall then tell you all that you did.”

Thirty Fourth Lesson 

Indeed, there is no support whatsoever for shirk (ascribing partner to Allaah), and it can not be a reason for any family to force their children to perform as such. It is taken from Allaah’s verse, 

{ وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ }

But if they press you to associate others with Me in My Divinity, (to associate) those regarding whom you have no knowledge (that they are My associates),”

It resembles Allaah’s decree -The Blesser, The Exalted- 

{ وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ }

“He who invokes any other god along with Allah – one for whom he has no evidence  – his reckoning is with his Lord alone. Indeed, these unbelievers shall not prosper.” (Chapter al-Mu’minuun/The Believers: 117) 

Shirk, associating Allaah with another entity, in whatever form or characteristic, has no supporting indication. It is an eternal character of shirk, in every condition and every form that it takes. 

Thirty Fifth Lesson 

(In this verse, there is an explanation regarding) the urgency of emphasizing that  every one of us will return to Allaah. And Allaah will reciprocate all deeds of His slaves in their lives, such as when we enjoin people to do good and prohibit them from committing evildoing. It is important for every da’i to take heed of this matter during their course of da’wa. 

Due to its importance, it is repeated twice in the story of Luqman, i.e., in Allaah the Exalted’s decree, 

(إَلَيَّ الْمَصِيْرُ)


,And the next part afterwards

{ إِلَيَّ مَرْجِعُكُمْ }

Eventually it is to Me that all of you shall return,

It is a very important matter for mankind, thus they need to be reminded repeatedly until it is firmly planted in their mind; i.e., all mankind will return to Allaah, and Allaah, the Blesser, the Exalted, will reward the deeds that they did during their lifetime – so that they will be able to prepare their afterlife better, and they will be more ready to face the Promised Day.

Thirty Sixth Lesson 

(In the next verse, there is an explanation regarding) Allaah’s knowledge over everything – Almighty and High be He-. Indeed, there is nothing that is concealed to Allaah, be it inside the earth, or up in the sky. Allaah the Exalted decreed, 

{ يَا بُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ }

“(Luqman said): “Son, Allah will bring forth everything even if it be as small as the grain of a mustard seed even though it be hidden inside a rock or (anywhere) in the heavens or earth. Allah is Most Subtle, All-Aware.” (Chapter Luqmaan:16) 

Thirty Seventh Lesson 

(In this verse, there is an explanation regarding) the effect of faith in the names of Allaah and His Traits, on the piety of a slave, and the purity of his deeds. A slave who recognizes his Lord better, will be more earnest in his worship, and will be more keen on distancing himself from evildoing. And Luqman had repeatedly mention Allaah’s names and traits. 

Thirty Eighth Lesson 

(In this verse, there is an explanation regarding) the importance of teach children to feel that Allaah always oversee them. If you tell your child, “Do not do such and such!,” do not make them feel that you’ll be the one to watch them. Instead, direct him so that he’ll think that he will always be seen by Allaah, in all his deeds; for example, you can say, “O Son! Perform shalat, and avoid forbidden deeds! Indeed, Allaah sees and watches you. None of you deed is hidden from Him. Verily, O Son, if you committed a small mistake, even if this mistake resides in the silent rock, or in the sky, or in the deepest layer of the earth, Allaah will it forth in the Doomsday. Beware, O Son! Feel that Allaah oversees you all the time.” 

How great is the impact of these sentences in the upbringing of the children! 

Thirty Ninth Lesson 

Indeed, the weigh in the Hereafter is the one that’ll be able to weigh the mass of an atom (the smallest part of a thing). 

Allaah the Exalted decreed, 

{ فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (7) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (8) }

“So, whoever does an atom’s weight of good shall see it; and whoever does an atom’s weight of evil shall see it.” (Chapter Az Zalzalah/The Earthquake: 7-8) 

It is also derived from Allaah the Exalted’s decree, 

{ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ }

“even if it be as small as the grain of a mustard seed “

Fortieth Lesson 

Indeed, an evil deed will not be left unaccounted for even if it is just in the size of a mustard seed. Every evil deed will be reciprocated in the Hereafter, even for a trivial and insignificant matter. Therefore, some of the experts in Qur’an interpretation gave meaning to Allaah’s verse, 

{ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ }

“even if it be as small as the grain of a mustard seed “ with “Even the smallest of evil deed will be ‘rewarded’ accordingly by Allaah the Almighty, the High.” 

Forty First Lesson 

(In this verse, there is an explanation regarding) the faith in two of Allaah’s names, i.e., Al-Lathiif and Al-Khabiir (The Most Subtle, and The All- Aware). 

These two names are often combined in some of the verses of the noble Qur’an. 

The meaning of Al-Khabiir refers to the knowledge of the Unseen/hidden things, of the most vague and smallest ot them. The consequence is that Allaah will even more aware of the seen and the clearer things. 

As for Al-Lathiif (The Most Subtle), it has two meanings: 

The first one is similar to Al-Khabiir, and the second means The One Who bestows goodness and benefite on His slaves and the chosen ones among them (wali), through ways that they never realize. 

Forty Second Lesson

(In this verse, there is an explanation regarding) the noble position of shalat (prayer) and the urgency of teaching it to children, as well as an explanation regarding the method that can be used to educate the young children to maintain their prayer. 

Prayer (compulsory prayer) is the most compulsory deed, and the greatest one that Allaah obliges over His slaves. 

Prayer is the pillar of islam, and its most vital principle after the two testimonies (syahadat).  Prayer is the bridge that connects a slave and his Lord. Prayer is the first deed that a slave will be held accounted for in the Hereafter. If the prayer is deemed good, then so are the rest of his or her deeds. But if it is deemed bad, then so are the rest of his or her deeds. 

Prayer is the differential factor between a believer and a disbeliever. Maintaining the prayer is among the part of faith, whereas abandoning it is an act of disbelieving and trespassing Allaah’s rules. 

Anyone who doesn’t perform the obligatory prayer is not considered as muslim, and he or she will have nothing in Islam. 

Whosoever is steadfast in his prayer, he will have light in his heart, his face, his grave, and in the Day of Gathering (in which all mankind will be gathered). He will obtain salvation in the Hereafter and will be grouped with those who receive favors from Allaah, from among the prophets, the shiddiq (ones who firmly attest to the truth), the martyrs, and the pious. And those are the best of friends. 

In contrast, whosoever neglect his prayer, will have no light, guidance, and salvation in the Hereafter. He will be gathered with Pharaoh, Hamaan. qaarun, and Ubay Ibn Khalaf. Wal-‘iyâdzu billâh.

{ يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ }

Son, establish Prayer, enjoin all that is good and forbid all that is evil, and endure with patience whatever affliction befalls you. Surely these have been emphatically enjoined. (Chapter Luqman: 17) 

Forty Third Lesson 

(In this verse, there is an explanation regarding) training children to enjoin others to do good, and to prohibit them from committing evil (amr bil-ma’ruf nahy ‘anil-munkar) starting from a very young age. This training will bring benefits to them as well as other people. It is because if a child grows as a caller to goodness, he will reap its benefit, as well as others. It will also protect him from the influence of other people who try to persuade him to commit evildoing.  People of the older generation said, “If you do not enjoin (others). You’ll be the one who is enjoined.” 

If a child becomes a caller to goodness , this position will shield him or her from any caller to evil, since they know that he or she is a caller to goodness. Hence they think that they don’t have any way to persuade him to evil. 

By benefiting others, the benefit will pave the way to guidance, which in turns being written down in his Book of good deeds (mîzân hasanâtihi). 

The Messenger of Allaah -peace and prayer of Allaah be upon him- said, 

(( لأَنْ يَهْدِيَ اللَّهُ بِكَ رَجُلاً خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ.))

If Allaah gives you guidance because of your effort, it will be better for you, rather than having a red camel.” [3] 

Fourty Four Lesson 

(In this verse, there is an explanation regarding) an advice to be patient, particulary for those who enjoin people to Allaah, and those who persuade people to do good and prohibit from committing evil. Such people needs great patience. 

{ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ }

“and endure with patience whatever affliction befalls you. Surely these have been emphatically enjoined.” 

Fourty Fifth Lesson 

Indeed, no one will stand up to strive to perform compulsory things except those with great soul. 

Forty Sixth Lesson 

{ وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ }

Do not (contemptuously) turn your face away from people, nor tread haughtily upon earth. Allah does not love the arrogant and the vainglorious.” (Chapter Luqmaan:18) 

(In this verse, there is an explanation regarding) the prohibition of being proud and arrogance. It is stated in Allaah’s decree,

{ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ }

 Allah does not love the arrogant and the vainglorious.”

Ibn Katsir said, “The meaning of ‘Mukhtaal’ is being proud of himself, whereas the meaning of ‘fakhuur’ is being amazed, together with the feeling of superiority over others. [4] 

Forty Seventh Lesson 

{ وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ }

“Be moderate in your stride and lower your voice. Verily the most disgusting of all voices is the braying of the donkey.” (Chapter Luqmaan: 19) 

In this verse, there is an explanation regarding being fair in the middle and being up straight in calling people to goodness. 

Forty Eighth Lesson 

In this verse, there is a confirmation of the trait love (loving) for Allaah. Allaah the Glorofied and Exalted decreed, 

{ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ }

“Allah does not love the arrogant and the vainglorious.”

Forty Ninth Lesson 

Islam teaches its believer to possess noble manner and prohibit them from evil manner. 

Fiftieth Lesson 

The urgency of using parable during teaching. Allaah’s decree, 

 

{ وَاغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ }

“and lower your voice. Verily the most disgusting of all voices is the braying of the donkey.” [5] 

It is a befitting parable. Raising voice and evildoing are among bad deeds. Suppose that the raised voice has any benefit, why would Allaah specifically mention the donkey? Whereas we all know that donkey is a wretched and foolish animal. 

These are some lessons that we can infer from those blessed verses. Indeed, the lessons Luqman taught his son of gather various essential elements of wisdom, and thus, any related matter that haven’t been mentioned here should follow them. 

Every lesson delivered by mentioning motivating things that encourage people to do it; if it is a command, and also followed by the mention of things that will discourage people from committing it, if it is among prohibition. 

All of these are pointing to everything that we’ve mentioned upon interpreting the meaning of ‘wisdom’. Indeed, it is a knowledge about various laws, lessons beneath, and their harmonies. 

Luqman admonished his son to maintain the foundation of his religion, i.e., tawheed, and forbade him from approaching shirk. He ordered his son to be dutiful to his parent, and explained to him the reasons why it is obligatory for his son to be dutiful to his parent. He ordered his son to be thankful to Allaah, and to his parent. Then he mentioned about the limit to which his son should obey them, i.e., as long as they do not order him to commit evil. However, despite disobeying them, a child should never be undutiful towards them; rather, he should keep treat them well, although he disobey their order if they force him to commit shirk. 

He ordered his son to always feel that Allaah is watching him, and deter him from committing any sin. None of his deed, of the good and bad of it, except that Allaah will reward it accordingly. 

He prohibited his son from being arrogant, and ordered him to be humble. He prohibited him from being haughty and mighty. He ordered him to be calm in his every move, as well as in speaking, and prohibited him from its opposite. 

He ordered his son to enjoin people to do good, and prohibit them from committing evil, to perform prayer and be patient; by which, every matter will be easier, as Allaah the Exalted mentioned in His decree. 

Indeed, the one who admonished such lessons is truly the one whom Allaah has singled out with wisdom, and he is well-known for that wisdom. Therefore, among Allaah’s grace to all His slaves, Is that He revealed to them some part of Luqman’s wisdom, so that it will serve as role model for them. [6] 

I wish to Allaah, the Almighty, The High, with all of His beautiful names and noble traits, that this story will benefit and teach us, and that He makes the lessons we’ve learned to be our saviour and not our doom. And may Allaah grant us provision in the form of useful knowledge, and pious deed. 

I ask Allaah so that He rewards Luqmaan Al-Hakiim with the best reward, and forgive us and him, as well as moslems, and the believers, of the male and the female among them, the lives and the deads among them. Indeed, He is the Most Forgiving, Most Merciful. 

And Allaah the Exalted knows best. Peace and prayer of Allaah be upon His prophet Muhammad, his family, and all of his companions. 


[1]  Translated from Shaikh’s book, titled, ‘Fawâidu Mustanbathah min Qishshati Luqmân Al-Hakîm’ by Abu Ahmad Said Yai. In the epilogue part of his book, he wrote, “ The origin of this book is (from) a sermon that I’ve delivered at th Complex of Al-Haramain Asy-Syarîfain, in the city of Hâil, on Wednesday, 28th of  Muharram 1426 H. It is transcripted from the cassette, and I had edited it a little. I prefer the writing form to be similar to the sermon. And Allaah is The Only One Who guides us.” 


[2] See: Madârijus-Sâlikîn I/434.

[3] Narrated by Al-Bukhari, hadith no. 3009, 3701 and 4210 from the hadith of Sahl bin Sa’d -may Allaah be pleased with him- .


[4] See: Tafseer Ibn Katsîr (VI/339).

[5] Chapter Luqmân: 19.

[6] See: Tafseer Ibn Sa’di, page 762.

 

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