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Bismillaahir Rahmaanir Raheem
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Translators: Ahmed Ali ● Amatul Rahman Omar ● Daryabadi ● Faridul Haque ● Hamid S. Aziz ● Maulana Mohammad Ali ● Pickthall ● Sarwar ● Shakir ● Yusuf Ali
Recitation by Mishary Al-Alfasy
Name
The Surah has been named Luqman after Luqman the
Sage, whose admonitions to his son have been related in vv. 12-19 of this Surah.
Period of Revelation
A perusal of the subject matter
shows that it was sent down in the period when persecution to suppress and
thwart the invitation to Islam had begun and every sort of machination had
started being employed for the purpose. This is borne out by vv. 14-15, in which
the young converts to Islam have been told that although the rights of the
parents are the uppermost after God, they should not listen to them if they
prevented them from accepting Islam, or compelled them to revert to the creed of
shirk and polytheism. The same thing has been said in Surah Al-Ankabut, which
indicates that both these Surahs were sent down in the same period. A study of
the style and subject matter of the two Surahs on the whole, however, shows that
Surah Luqman was sent down earlier, for one does not see any sign of the
antagonism in its background though, contrary to this, while studying Surah Al-Ankabut
one can clearly feel that the Muslims were being severely persecuted during the
period of its revelation.
Theme and Subject matter
In this Surah the people have been made to understand the meaninglessness
and absurdity of shirk and the truth and reasonableness of Tauhid, and they have
been invited to give up blind imitation of their forefathers, consider with a
cool mind the teachings which the Prophet Muhammad (upon whom be Allah's peace
and blessings) is presenting from the Lord of the worlds, and see with open eyes
the manifest Signs found in the universe around them and in their own selves,
which bear evidence to its truth.
In this connection, it has also been
pointed out that this is not a new teaching which might have been, presented in
the world, or in the land of Arabia, for the first time, and with which the
people might be unfamiliar. The learned and wise people of the past ages said
and taught the same thing which Muhammad (upon whom be Allah's peace) is
teaching today. It is as if to say, "O people! In your own country there has
lived a wise man, named Luqman, whose wisdom has been well known among you,
whose proverbs and wise sayings are cited in your daily conversation and who is
often quoted by your poets and orators. Now you should see for yourselves what
creed and what morals he used to teach."
1That is, "verses of the Book which is full of wisdom and whose every
teaching is based on wisdom."
2That is, "These verses give guidance to
the Right Way and have been sent down as a mercy from God. But the people who
can profit by this mercy and guidance are only those who adopt a righteous
attitude, who wish to become good, who crave for their own well-being, whose
quality is that they avoid the evil when they are warned of it, and follow the
good when they are shown the ways to it. As for the wicked and mischievous
people, they will neither profit by this guidance nor receive any share from
this mercy. "
3It does not mean that "the righteous people" bear only
these three qualities. By using the common epithet of "righteous" for them, it
has been pointed out that they refrain from all those evils which this Book
forbids and practice all those good things which this Book enjoins. Then, the
three qualities of the "righteous" have been especially mentioned in order to
show that all other good acts depend on these three things. They establish the
Salat which engenders God-worship and piety as a permanent habit with them; they
pay the Zakat which strengthens the spirit of sacrifice in them, subdues the
love of the world and arouses a desire for the goodwill of Allah; and they
believe in the Hereafter, which instills the sense of responsibility and
answerability, which does not allow them to live like an animal, which is free
to graze at will in the pasture, but like a man who is fully conscious of the
fact that he is not independent but the slave of a Master before Whom he is
answerable for all his activities of life. Owing to these three qualities, these
"righteous" people are not the kind of the righteous persons who happen to do
good just by chance, who may commit evil as often and as freely as they would do
good. Contrary to this, these qualities inculcate in them an enduring system of
thought and morality owing to which goodness issues forth from them in a
regulated and systematic manner, and the evil, if at all committed, is committed
just by chance. They do not have any deep-rooted motives, which might be arising
from their own system of thought and morality and leading them on to the evil
way under their own nature impulse.
4At the time when these verses were
sent down, the disbelieves of Makkah thought, and said so openly, that Muhammad
(upon whom be Allah's peace) and those who accepted his message were wasting and
ruining their lives. Therefore, it was rejoined with full force and emphasis:
"..these are the ones who will attain true success." That is, 'They will not
ruin themselves as you seem to dunk in your ignorance, but they in fact are the
ones who alone will attain true success, and the utter failures will be those
who have refused to adopt this way."
Here the one who regards 'true
success" as confined to the world, in the sense of material prosperity, will be
wholly missing the Qur'anic concept of it. To understand the real concept of the
true success one should study the following verses of the Qur'an along with the
relevant E.N.'s: AI-Baqarah: 2-5, AI-'Imran: 102, 130, 200, AI-Ma'idah: 35, 90,
AI-An'am: 21, AI-A'raf; 7, 8, 157, At-Taubah: 88, Yunus: 17, An-Nahl: 116,
Al-Hajj: 77, Al-Mu'minun: 117, An-Nur: ,51, Ar-Rum: 38.
5That is, "On the
one hand, there is this Mercy and Guidance sent down by Allah, of which some
people arc taking full advantage, and on the other, there are also some
unfortunate people living side by side with the fortunate ones, who are adopting
this sort of attitude as against the Revelations of Allah. "
6The words
lahv al-hadith in the Text imply such a thing as may allure and absorb a
listener completely and make him heedless of everything else around him.
Lexically, there is nothing derogatory in these words, but in custom and usage
they apply to evil and useless and vain things, such as gossip, nonsensical
talk, joking and jesting, legends and tales, singing and merry-making, etc.
"To buy" alluring tales may also mean that the person concerned adopts
falsehood instead of the Truth, turns away from the guidance and turns to those
things which can neither benefit him in the world nor in the Hereafter. But this
is the metaphorical meaning. The real meaning of the sentence is that a person
should purchase an absurd and useless thing for his money, and this is supported
by many traditions. Ibn Hisham has related on the authority of Ibn Ishaq that
when the disbelievers of Makkah could not stop the message of the Holy Prophet
from spreading in spite of their best efforts, Nadr bin Harith said to the
people of Quraish: "The way you are counteracting this man will avail you
nothing. He has lived a lifetime among you. Until now he was the best of your
men morally: he was the most truthful and the most trustworthy person among you.
Now you say that he is a sorcerer and enchanter and a poet and a madman. Who
will believe all this? Don't the people know the way the sorcerers talk? Don't
they know the enchanters and the way they conduct their business? Are they
unaware of poetry and of. the states of madness? Which of these accusations
sticks to Muhammad (upon whom be Allah's peace) by exploiting which you would
turn the people's attention away from him? Look! I will tell you how to deal
with him." Then he left Makkah for Iraq and managed to get from there legends
and tales about the kings of Iran and Rustam and Isfandyar and started to
arrange tale-telling parties to distract the people from the Qur'an and to
absorb them in the tales. (Ibn Hisham. vol. I, pp. 320-321). The same tradition
has been cited by Vahidi in Asbab un Nazul on the authority of Kalbi and
Muqatil. And according to Ibn 'Abbas, Nadr had bough singing girls also for the
purpose. Whenever he heard that someone was coming under the Holy Prophet's
influence, he would impose a singing girl an him with the instruction: "Feed him
and entertain him with your songs so that he is absorbed in you and distracted
from the other side." This was the same device which the arch-criminals of the
nations have been employing in every age. They try to get the common people so
absorbed in fun and sport and musical entertainment's in the name of culture
that they are left with no time and sense to attend to the serious problems of
life, and in their heedlessness they do not even feel what destruction they are
being driven to.
The same commentary of lahv al-hadith has been reported
from a large number of the Companions and their immediate followers. 'Abdullah
bin Mas'ud was asked, 'What does lahv al-hadith mean in this verse ?" He said
thrice emphatically. 'By God! it means singing." (Ibn Jarir, Ibn Abi Shaibah.
Hakim, Baihaqi). Similar traditions have been reported from scholars like
'Abdullah bin' Abbas, Jabir bin 'Abdullah, Mujahid, 'Ikrimah, Said bin Jubair,
Hasan Basri: and Makhul. Ibn Jarir, Ibn Abi Hatim and Tirmidhi have related on
the authority of Hadrat Abu Umamah Baheli that the Holy Prophet said, "It is not
lawful to buy and sell and trade in singing girls nor is it lawful to take their
price." In another tradition, the last sentence is to the effect: ... it is
unlawful to eat their price" . Yet another tradition from Abu Umamah is to the
effect: To teach music to slave-girls and to trade in them is not lawful and
their price is forbidden." AII these Ahadith also elucidate that the verse
containing lahv al-hadith was sent down in this very connection. Qadi Abu Bakr
Ibn al-'Arabi has related in the Ahkam alQur'an a Hadith from Hadrat 'Abdullah
bin Mubarak and Imam Malik on the authority of Hadrat Anas, saying, that the
Holy Prophet said: 'He who hears the song of a singing-girl in a musical
concert, will have molten lead poured into his ear on the Day of Judgment" (In
this connection, one should also note that the culture" of music in those days
flourished almost entirely through the slave-girls: Free women had not yet
become "artists" . That is why the Holy Prophet spoke about trading in
slave-girls, and described their wages and earnings as their price. and used the
word qaynah for the singing-girl, which is specifically used for a slave-girl in
Arabic).
7"Without any knowledge" may be connected with "buys" and also
"lead...astray". In the first case, it would mean: 'The ignorant foolish person
buys this alluring thing and does not know that he is buying a ruinous thing at
the cost of a highly valuable thing. On the one hand, there are the Divine
verses which are full of wisdom and guidance, which he can obtain without any
cost, but he turns away from them. On the other, there are these absurd things,
which are disastrous for his morals and he is expending his wealth to obtain
them. " In the second case, it would mean: "He has come out to guide the people
without any knowledge: he does not know what burden of sin he is taking on
himself by trying to lead the people astray from Allah's Way."
8That is,
This person wants to make fun of the Divine Revelations by alluring and
absorbing the people in legends and tales and music. He intends that the
invitation of the Qur'an should be derided and ridiculed and laughed away. He
plans to fight the Religion of God with the strategy that as soon as Muhammad
(upon whom be Allah's peace) should come out to recite Revelations of God to the
people, there should be a charming, sweet-voiced damsel giving her performance
in a musical concert. on the one hand, and a glib-tongued story teller telling
tales and legends of Iran, on the other, and the people should become so
absorbed in these cultural activities" that they may not be in a mood to hear
anything about God and the morals and the Hereafter."
9This punishment
will be in accordance with their crime. They want to debase and disgrace God's
Religion, His Revelations and His Messenger; God will rake His vengeance on them
by giving them a disgraceful torment.
10Instead of saying 'There are
blessings of Paradise (Gardens) for them," it has been said, there are blissful
Gardens for them." In the first case, it would have meant this: "They will enjoy
the blessings but the Gardens will not belong to them." In the second case, it
automatically becomes evident that the whole Gardens will be handed over to
them, and they will take advantage of their blessings as an owner does of his
own possession, and not like the one who is allowed to use something without
giving him ownership rights over it."
11That is, "Nothing can withhold
Him from fulfilling His promise, and whatever He does, He does strictly
according to the demands of wisdom and justice. The object of mentioning these
two attributes of Allah after saying: This 'is a true promise of Allah", is to
stress that Allah neither violates His promise willfully nor is there in this
universe any such power as can prevent Him from fulfilling His promise.
Therefore, there can be no chance that one may not receive what Allah has
promised to give as a reward for faith and righteous deeds. Moreover, Allah's
open promise to bestow this reward is wholly based on His wisdom and His
justice. He does not misjudge: it cannot be that He may deprive a deserving
person of his reward, and reward a non-deserving one instead. The people
characterized by taste faith and righteous deeds indeed deserve this reward and
Allah will bestow this on them only."
12After the above introductory
sentence, the discourse now turns to the real theme, i.e.., the refutation of
shirk and the invitation to Tauhid.
13The actual words bi -ghair i
amad-in tarauna-ha in the Text may have two meanings:
(1) "You can see
for yourself that they stand without pillar"; and
(2) 'they stand on the
pillars which you cannot see"
Ibn 'Abbas and Mujahid have favored the
second meaning, and many other commentators take the first meaning. If the
meaning is expressed in terms of the natural sciences of the present day, it can
be said that the countless stars and planets in the heaven have been established
in their positions and orbits without any visible support and prop: there are no
strings and wires which might have tied them together; there are no iron bars
which might be withholding them from falling on one another. It is the law of
gravitation which is supporting the system. This interpretation is according to
the present-day knowledge. It may be that tomorrow some new addition to our
knowledge enables us to interpret the reality better.
14For explanation,
see E. N . 12 of Surah An-Nahl .
15"These others" 'the beings whom you
have set up as your deities, whom you regard as makers and un-makers of your
destinies, whom you have been worshiping as such persistently"
16That is,
"When they do not point out in this universe any creation of anyone else than
Allah, and obviously they cannot, their setting up the non creators as
associates in Godhead and bowing before them in worship and invoking them for
help, is nothing but mere stupidity, because their foolish conduct cannot be
explained in any other way. Unless a person has taken leave of his senses he
cannot commit the folly that he should himself admit before you that his deities
are non-creators and that Allah alone is the Creator, and yet insist on their
being the deities. If somebody has a little of the common sense, he will
inevitably think how the one who has no power to create anything, and who has no
share whatever in the creation of anything in the earth and heavens, can be our
deity. Why should man bow before it and adore it as a deity? Does it possess any
power that it could fulfill one's needs and requirements? Even if it hears one's
prayers, whet could it do to answer them when it did not have any power to
create anything? For, evidently, afflictions can be removed only by him who can
create something and not by him who can create nothing."
17After
presenting a rational argument to refute shirk the Arabs arc being told that
this rational point of view is not being presented before them for the first
time, but the wise and learned people before them also have been saying the same
thing, including their own famous sage, Luqman. Therefore, they cannot refute
the Holy Prophet's message, saying, "If shirk was an irrational creed, why
didn't it strike so to somebody else before?"
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-Qais, Labid, A'asha, Tarafa and others. Some
educated Arabs also possessed a collection of the wise sayings of Luqman.
According to traditions, three years before the Hijrah the very first person of
Madinah to be influenced by the Holy Prophet was Suwaid bin Samit. He went to
Makkah for Hajj. There the Holy Prophet was as usual preaching Islam to the
pilgrims coming from different places, at their residences. When Suwaid heard
his speech, he submitted, "I have also got a thing similar to what you preach,"
When the Holy Prophet asked what it was, he said, "The roll of Luqman." Then on
the Holy Prophet's instance, he read out a portion of it, whereupon the Holy
Prophet said, "This discourse is fine, but that which I have is better still.'
Then he recited the Qur'an to him, and Suwaid admitted that that was certainly
better than the wisdom of Luqman. (Ibn Hisham, vol. II, p. 3781. According to
the historians, this person (Suwaid bin Samit) was known by the title of Kamil
(Perfect) in Madinah on account of his ability, bravery, nobility and poetry.
Bet when after his meeting with the Holy Prophet he returned to Madinah. He was
killed in the battle of Bu'ath, which was fought some time afterwards. His
tribesmen were of the opinion that he had become a Muslim after his meeting with
the Holy Prophet
Historically. Luqman is a disputed personage. In the
dark centuries of ignorance there was no compiled history. The only source of
information were the traditions that were being handed down since centuries.
According to these, some people thought that Luqman belonged to the people of
'Ad and was a king of Yaman. Relying on these traditions, Maulana Sayyid Suleman
Nadvi has expressed the opinion in the Ard al-Qar'an that Luqman was a
descendent of the believers who remained safe with the Prophet Hud after the
destruction of the people of 'Ad by a Divine torment, and he was one of the
kings of Yaman when it was ruled by the 'Ad. But other traditions which have
been reported from sane learned Companions and their immediate followers do not
support this view. Ibn 'Abbas says Luqman was a negro slave, and the same is the
opinion of Hadrat Abu Hurairah, Mujahid, 'Ikrimah and Khalid ar-Rabi. According
to Hadrat Jabir bin'Abdullah Ansari, he belonged to Nirbah. S'id bin al-Musayyib
says that Ire was an Egyptian negro. These three sayings closely resemble one
another. The Arabs generally called the black people negroes (Habashis) in those
days, and Nirbah is the country south of Egypt and north of Sudan. Therefore,
calling the same person an Egyptian and a Nubian and a negro, in spite of the
difference in words. is one and the same thing. Then the elucidations made by
Suhayli in Raud al-Unuf nd Mas'udi in Muruj adh-Dhahab also throw some light on
the question as to how the wisdom of this Sudanese slave spread in Arabia. They
both agree that this person though originally a Nubian was an inhabitant of
Madyan and Aylah (modern, 'Aqabah). That is why he spoke Arabic and his wisdom
spread in Arabia. Besides, Suhayli also elucidates that Luqman the Sage and
Luqman bin 'Ad were two different persons, and it is not correct to regard them
as one and the same man. (Raud al-Unuf, vol. I, p. 266; Mas'udi, vol. I, p. 57).
Another thing may also be made clear here. The Arabic manuscript from the
Library of Paris, which the orintalist Derenbourg has published under the title
Amthal Luqman Hakim (Fables De Luqman Le Sage) is a fabricated thing which has
nothing to do with the Roll of Luqman. These Fables were compiled by somebody in
the 13th century A.D. Its Arabic is poor, and a perusal shows that it is, in
fact, a translation of some other book in a different language, which the author
or translator has himself ascribed to Luqman the Sage. The orientalists make
such researches with a special object in view. They bang out such forged and
fake things in order to prove that the narratives of the Quran are unhistorical
legends and therefore unreliable. Anyone who reads B. Helle's article on
'Luqman" in the Encyclopeadia of Islam will not fail to understand the real
motive of these people.
18That is, "The very first demand of the wisdom
and knowledge, insight and sagacity, granted by Allah was that man should have
adopted the attitude of gratefulness and obedience before his Lord, and not of
ingratitude and thanklessness. And this gratefulness should not have merely been
lip-service but expressed and translated in thought and word and deed. One
should have the conviction in the depths of one's heart and mind that whatever
one has got, has been given by God. One's tongue should always be acknowledging
the favors of God; and practically also one should be trying to prove by
carrying out His Commands, by avoiding sins, by striving to achieve His
good-will, by conveying His blessings and favors to His servants and by fighting
those who have rebelled against Him that one is really a grateful servant of
one's God."
19That is,"The one who is ungrateful and unbelieving, his
unbelief is harmful to his own self. Allah does not lose anything. He is
Independent and does not stand in need of anyone's gratitude. The gratitude of
someone does not add anything to His Godhead, nor does anyone's ingratitude and
disbelief change the factual reality that whatever the servants have got, has
been granted by Him. He is Self-Praiseworthy whether someone praises Him or not.
Every particle in the universe bears testimony to His Perfection and Beauty, His
Creativity and Providence, and every creature is paying homage to His glory
perpetually."
20This particular admonition from the wisdom of Luqman has
been cited here for two reasons: (1) He gave this admonition to his son, and
obviously, no one can be insincere to one's own children. A person may deceive
others, may behave hypocritically towards them, but no one, not even a most
depraved person, will try to deceive and defraud his own children. Therefore,
Luqman's admonishing his son thus is a clear proof of the fact that in his sight
shirk was indeed the most heinous sin, and for that very reason he first
admonished his dear son to refrain from this iniquity. (2) The second reason for
this narration is that many parents from among the disbelievers of Makkah were
compelling their children to turn away from the message of Tauhid being preached
by the Holy Prophet Muhammad (upon whom be Allah's peace) and remain steadfast
on the creed of shirk, as is being stated in the following verses. Therefore,
those foolish people are being told, as if to say, The well-known sage of your
own land had wished his children well by admonishing thetas to avoid shirk, now
you should judge it for yourself whether you are wishing your children well or
ill when you compel them to follow the same creed of shirk."
21Zulm
means to deprive someone of his right and to act unjustly. Shirk is a grave
iniquity because man sets up such beings as equals with his Creator and
Providence and Benefactor as have no share whatever in creating him, nor in
providing for him, nor in bestowing the blessings on him, which he is enjoying
in the world. There could be no greater injustice than this. The Creator's right
on man is that he should worship Him alone, but he worships others and so
deprives Him of His right. Then, in whatever he does in connection with the
worship of others than Allah, he exploits many things, from his own mind and
body to the earth and heavens, whereas, all these things have been created by
Allah, the One. and man has no right to use any of them in the worship of any
other than Allah Then, the right of man's own self on him is that he should not
debase and involve it in punishment. But when he worships others than his
Creator. he debases his self as well as makes it deserving of the punishment.
Thus, the entire life of a mushrik becomes Zulm in every aspect and at all times
and his every breath becomes an expression of injustice and iniquity.
22The whole passage from lure to the end of the paragraph is a parenthesis,
which Allah has inserted as a further explanation of the saying of Luqman.
23From these words, Imam Shafe'i, Imam Ahmad, Imam Abu Yusuf. and Imam
Muhammad have drawn the conclusion that the suckling period of the child is two
years. If a child has been suckled by a woman within this period, they will be
forbidden for each other, but if outside and beyond this period, they will not
be so. A saying of Imam Malik also supports this. But Imam Abu Hanifah has
proposed the period of two and a half years as a precaution, and has added that
it' the child has been weaned after two years, or even earlier, and it is no
longer dependent upon suckling for its food, no woman would be forbidden for him
If she gave him suck after that period, However, if the real food of the child
is still milk. suckling during the period will render him and her forbidden for
each other in spite of his eating the other food in a more or less quantity.
For, the verse does not mean that the child should be suckled necessarily for
two years. In Surah AI Baqarah it has been said: 'The mothers shall suckle their
children for two whole years, if the fathers desire the suckling to be
completed." (v. 233). Ibn 'Abbas from these words has concluded, and other
scholars have agreed with him in this, that the shortest period of pregnancy is
six months, for the Qur'an at another place says: "His bearing (in the womb) and
his weaning took thirty months." (Ahqaf: 15) This is an important legal point
which helps resolve many disputes concerning legitimate and illegitimate births.
24That is, "About wham you have no knowledge that he is My associate."
25"All of you": the children as well as the parents.
26For
explanation, see E. N.'s 11 and 12 of Surah Al-'Ankabut.
27The other
admonitions of Luqman are being narrated here to imply that like the basic
beliefs, the teachings pertaining to morals that the Holy Prophet is presenting,
are not anything new in Arabia.
28That is, "Nothing can escape Allah's
knowledge and His grasp. A seed in the rock may be hidden for you, but it is
known to Allah. A particle in the heavens may be very distant for you, but for
Allah it is very near. A thing lying in the layers of the earth may be lying in
darkness for you but for him it is in full light. Therefore, you cannot do
anything good or bad, anywhere or any time, which may remain hidden from Allah.
He is not only aware of it, but when the time for accountability comes, He will
place before you a full record of each act of yours. "
29In this there
is a subtle allusion to this that whoever will enjoin good and forbid evil, will
inevitably have to face and undergo afflictions and hardships in the world.
30Another meaning can be: "These are things which require courage and
resolution. To rise for the reformation of the people and to brave the hardships
of the way cannot 1>e the job of a mean-spirited and cowardly person."
31Tusa'ir in the original is from se 'ar. a disease in the camel's neck clue to
which it keeps its face turned to one side. The idiom implies the attitude of a
person who shows arrogance and vanity, turns his face away and treats others
with scant respect.
32Mukhtal in the original implies a person who has
an over-high opinion of himself, and fakhur is the one who boasts of his
superiority over others. A man becomes haughty and arrogant and vain in his gait
only when he is puffed up with pride, and wants that others should feel his
superiority.
33According to some commentators it means this: 'Walk
neither fast nor slow but at a moderate pace :" but the context shows that here
the pace or the rate of walking is not the question. There is nothing morally
wrong with a fast or a slow pace in itself, nor can there be a rule made for it.
When a man is in a hurry. he has to walk fast, and there is nothing wrong if one
walks slow when walking for pleasure. Even if there is a standard for the
moderate pace, it cannot be made a law for every person at all times. What is
actually meant by this is to reform the state of the self under which a person
walks haughtily. The haughtiness and arrogance of a person inevitably manifests
itself 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 became proud and vain, and
each of these gives him a special style of gait. Contrary to this, manifestation
of humility in the gait is also the result of one or the other morbid mental
state. Sometimes the hidden conceit of the self of a man takes on the form of
ostentatious humility, piety and godliness and this is shown by his gait; and
sometimes man really feels so embittered by the frustrations of the world that
he adopts a sick man's gait. What Luqman means to say is this: "Avoid these
states of the mind and self and walk the gait of a simple, honest and noble
person, which neither shows any vanity and haughtiness nor weakness nor
ostentatious piety and humility."
The taste of the Holy Prophet's great
Companions in this regard can be judged from a few instances. When Hadrat Umar
once saw a man walking with his head hung down, he shouted out to him, saying,
"walk with your head raised up. Islam is not sick. "He saw another person
walking like a weak, sick man, and said, wretch! Do not sully our religion! "
Both these incidents show that in the sight of Hadrat 'Umar religious piety did
not at all require that one should walk cautiously. like the sick man and show
undue humility by one's gait. Whenever he saw a Muslim walking such a gait, he
would have the apprehension that it would misrepresent Islam and would depress
the other Muslims. A similar incident was once met with by Hadrat 'A'ishah. She
saw a person walking as if run down and exhausted. She asked what was the
matter. It was said, 'He is one of the reciters of the Qur'an (i e a person who
remains engaged in reciting and teaching the Qur'an and in worship)." At this
she said, 'Umar was the chief of the reciters of the Qur'an, but as it was he
would walk with a firm foot, and he would speak with force and strength, and he
would give a good beating if he had to." (For further explanation. see E.N. 43
of Bani Isra'il and E.N. 79 of AI-Furqan).
34This does not mean that one
should always speak in a low voice and should never raise one's voice. By citing
the braying of the asses, it has been clearly indicated what son of the tone and
voice in speech is meant to be discouraged. One kind of lowness and
loudness"roughness and softness, of the rove and voice is that which is needed
under natural and genuine requirements. For example, when speaking to a man
close at hand, or to a small group of the people, one would speak in a low
voice, and when speaking to a man at a distance or to a large number of the
people, one would inevitably have to speak loudly. Similar is inevitably the
difference in tones depending on the occasion and situation. The tone of praise
has to be different from the tone of condemnation. and of the expression of
goodwill from that of indignation. This thing is in no way objectionable. Nor
does the admonition of Luqman imply that one should always speak in a soft and
low voice and tone regardless of the occasion and requirement. What is
objectionable is that one should shout oneself hoarse and produce a voice like
the ass's braying in order to bully and debase and browbeat the other person."
35A thing can be subjected to somebody in two ways:
(1) The thing may
be made subordinate to him and he may be authorized to use and exploit it as he
likes, and
(2) the thing may be subjected to a law and system so that it
becomes useful for him and serves his interests accordingly. Allah has not
subjected everything in the earth and heavens to man in one and the same sense,
but has subjected certain things in the first sense and certain others in the
second sense. For example, He has subjected the air, water, earth, fire,
vegetation, minerals, cattle and many other things in the first sense, and the
sun, the moon, etc. in the second sense.
36"Visible favors" imply those
favors which are perceived by man in one way or the other, or arc known to him.
And the "invisible favors" arc those which are neither perceived by him nor arc
known to him. There are countless things in mans own body and in the world
outside him, which are working in his interest, but man is utterly unaware of
the means which his Creator has provided for his protection and safety, for his
development and provision of sustenance to him, and for his well-being and
happiness. Research of man in the different branches of science is revealing
many such favors of God as were hidden from him before. And the favors and
blessings which have so far been revealed are insignificant as against those
which still lie hidden froth man.
37“Who wrangle about Allah": Who
wrangle and dispute aborts questions such as these: Does Allah exist or not? Is
He One God alone, or are there other gods also? What are His attributes and what
is their nature? What is the nature of His relationship with His creations etc.?
38That is, `They neither have any means of knowledge by which they might
themselves have observed or experienced the reality directly, nor do they have
the guidance of a guide available to them, who might have guided them after
observing the reality, nor do they possess a Divine Book, which might be the
basis of their belief."
39That is, It is not at all necessary that the
forefathers of every person and every family and nation should have been on the
right path. The mere argument that a particular way of life had been bequeathed
by the elders cannot be a proof of its being right also. No sane person can
commit the folly that he should blindly go on following the way of his
forefathers even if they were not rightly guided, and should never bother to
find out where the way is leading him."
40"Whoever........Allah": Who
submits himself wholly to the service of Allah, entrusts all his affairs to Him
and makes His Guidance the law of his entire life.
41That is, practically
also he should adopt the attitude of an obedient servant of Allah.
42That is, He will neither have the apprehension that he will be misguided, nor
the fear that he will meet an evil end after having served Allah.
43This
means to say, "O Prophet, the one who refuses to listen to you, thinks that by
rejecting Islam and insisting on unbelief he has harmed you, but in fact he has
not harmed you but harmed only himself. If he does not listen to you, you need
not bother yourself about him at all. "
44That is, "Thank God that you
at least know this and believe in this. But if this be the reality, all praise
should then belong to Allah alone. How can any other being deserve praise when
it has no share whatever in the creation of the universe?"
45That, is,
Most of the people do not know what are the inevitable results and demands of
accepting Allah as the Creator of the universe, and what contradicts it. When a
person acknowledges Allah as the Creator of the earth and the heavens. He should
also acknowledge that Allah alone is the Deity and Lord: that He alone is worthy
of worship and obedience: that He alone can be invoked for needs, and no one
other than He can be the Law-Giver and Ruler of His creation. To acknowledge one
as the Creator and another as the deity is contrary to reason and a
contradiction in terms, which can be upheld only by an ignorant person.
Likewise, it would be a contradiction in terms to believe in one Being as the
Creator and to regard another from among the creation as remover of hardships or
as a deity and possessor of power and authority and sovereignty. which no
reasonable will acknowledge and accept."
46That is, 'The reality is not
merely this that Allah is the creator of the earth and the heavens, but in fact
He alone is the Master of all things found in the earth and heavens. Allah has
not created his universe and left it to others to become masters of the whole or
a part of it, but He Himself is Master of His creation and everything that
exists in this universe is His. Here. He alone possesses Divine rights and
powers and no one else. "
47This has been explained in E. N. 19 above.
48"Allah's Words": Allah's creative works and the manifestations of His
power and wisdom. This very theme has been presented in Surah AI-Kahf: l()<)
above a little differently. A person might think there is exaggeration in this.
but if one considers the matter a little deeply, one will feel that there is in
tact no exaggeration whatever in it. AII the pens that can be made from the
trees of the world and all the ink that can be provided by the oceans of the
world, which are replenished by seven more oceans, cannot perhaps help prepare a
complete list of all the creations in the universe, not to speak of all the
manifestations of Allah's power and wisdom and creative works. When it is
impossible even to count all the things found on the earth only, how can one
bring into writing all the creations found in this limitless universe?
Here, the object is to make man realize that no creature can become a deity and
an associate in the works of Allah. Who has brought into being such a vast
Universe, Who is administering its affairs and Whose powers and resources are
limitless. Not to speak of becoming an associate in the administration of this
vast Kingdom, it is not within the power of any creation to obtain a mere
nodding acquaintance with the minutest portion of it. How can then one imagine
that one or the other creation can have any share in the Divine powers and
authority on the basis of which it may answer prayers and make or un-make
destinies?
49That is, 'He is hearing every sound in the universe
distinctly at one and the same time, and no sound can absorb his hearing so
completely that He may hear no other sound. Likewise, He is seeing the whole
universe in each of its details as to thing and event at one and the same time
and nothing can absorb His sight so completely that He may see nothing else. The
same precisely is the case concerning the creation of men and their re-creation
also. He can re-create instantaneously all the men who have been born since the
beginning of the creation and will be born till the end of time, His creative
power is not absorbed so completely in the creation of one man that He may be
unable to create other men at the same time. For Him the creation of one man and
of the billions of men. therefore, is equal and one and the same thing.
50That is, "The appearance and alternation of the day and night consistently and
regularly by itself shows that the sun and the moon have been subjected to a
system. " The sun and the moon have been mentioned here in particular because
both these are the most prominent bodies of the heaven, which man has been
worshiping as deities since the earliest times, and which many people worship as
gods even today. The fact, however, is that Allah has bound all the stars and
planets of the universe including the earth into an unalterable system from
which they cannot deviate even by an inch.
51That is, nothing in the
world, whether the sun or the moon, or any other star or planet, in the
universe, is eternal and ever-lasting. Everything has a term for it and can
function only till its expiry. Everything has a beginning in time before which
it was not there and an end in time after which it will not be there. This means
to imply that such temporal and powerless things cannot become the deities of
men.
52That is, the real Sovereign is Allah. He alone is the real Owner
of power and authority over the creation and its disposal.
53That is,
"They are figments of your own imagination. You have yourselves presumed that
so-and-so has got a share in Godhead, and so-and-so has been given the powers to
remove hardships and fulfill needs, whereas in fact none of them has any power
to make or un-make anything."
54That is, 'He is the Highest of all
before Whom everything is low, and He is the Greatest of all before Whom
everything is small."
55That is, "Such Signs as show that all powers rest
only with Allah. Man may make as strong and suitable ships for his sea journeys
as he likes, and may achieve whatever perfection in marine science and in the
related knowledge and experience, these by themselves cannot avail him anything
to perform safe voyages especially when confronted by the terrible forces at the
sea, unless he is succored by the grace of Allah. As soon as Allah's grace is
withdrawn, man immediately realizes how meager and insufficient are the means
and resources and knowledge of the sciences. Similarly, man in the state of
peace and security may be a hardened atheist or polytheist, but when his boat
loses balance in the storm at sea, even the atheist comes to realize that there
is God and the polytheist that there is only One God. "
56That is When
the people who possess these two qualities, recognize the reality by these
signs, they come to understand Tauhid clearly and stick to it firmly. The first
quality is that they should be patient: they should not be fickle but fine and
persistent: they should remain steadfast on the righteous belief under all
circumstances, pleasant or unpleasant, difficult or easy, favorable or
unfavorable. They should not have the weakness that when the hard times come
they Stan imploring God humbly, and when they change into good times, they
forget God altogether. Or that, to the contrary, they should worship God in good
times and start cursing Him when touched by afflictions and misfortunes. The
other quality is that they should be grateful: they should not prove ungrateful
and thankless: but appreciative of favor and should remain perpetually disposed
from within to render thanks to the one who conferred the favor."
57"Iqtisad" in the original may mean uprightness or moderateness. In the first
case, the verse would mean: "A few of them only remain steadfast on Tauhid,
which they had promised to follow when overwhelmed by the stone, and this makes
them adhere to uprightness ever afterwards." If it is taken to mean
moderateness, it would mean: Some of them become moderate and less rigid in
their creed of atheism and polytheism, or they lose some of their fervor and
enthusiasm that had been caused by the incident of calamity." Most probably
Allah has used this meaningful sentence here in order to allude to all the three
states simultaneously. The object probably is to point out the fact that during
the storm at sea the mind of everybody is automatically set right, and everybody
gives up atheism and polytheism and starts invoking One Allah for help. But as
soon as they safely land on the shore, only a few of them seem to have learned
any enduring lesson from their experience. Then, this small number also is
divided into three groups: those who adopt uprightness ever afterwards, and
those who become moderate in their disbelief, and Those who retain some of the
spirit of enthusiasm caused temporarily by the calamity.
58These two
qualities are the antithesis of the two qualities mentioned in the preceding
verse. A treacherous person is he who is utterly disloyal and who has no regard
for his promise and pledge, and the ungrateful he who does not acknowledge the
good and the gains and the benefits received by him, and even behaves
rebelliously towards his benefactor. The people having these qualities return to
their disbelief, their atheism and their polytheism without any hesitation as
soon as the danger has been averted. They do not admit that they had perceived
some signs in their own selves as well as outside themselves of Allah's
existence and of His being only One when overwhelmed by the stone, and their
invoking Allah was in fact the result of their recognition of the same reality.
The atheists among them explain away their act, saying, "It was a weakness which
we manifested in the state of confusion and bewilderment, whereas there exists
no God, Who might have saved us from the storm: we in fact succeeded in escaping
by virtue of such and such a device and means and resources. " As for the
mushriks, they generally say, "We had the succor and protection of such and such
a saint or god and goddess available to us by virtue of which we escaped. "
Therefore, as soon as they land on the shore, they start giving thanks to these
false gods and presenting offerings at their shrines. They do not bother to
think that when they had lost hope, there was none beside Allah, the One, whom
they might have implored and invoked for help.
59That is, "The
relationship of a person with his friend, or his leader, or his spiritual guide,
etc. is not so close and intimate as the relationship that exists between the
children and their parents. But on the Day of Resurrection even the son and the
father will not be able to help each other. The father will not have the courage
to come forward and say that he may be seized instead of the son for his sins,
nor will the son have the nerve to say that he may be sent to Hell instead of
the father. How can then a person expect that one will be able to avail
something for the other there? Therefore, foolish is the person who spoils his
Hereafter in the world for the sake of another, or adopts the way of sin and
deviation by dependence on others. Here, one should keep in view the theme of
verse 15, in which the children have been admonished not to accept deviation in
the matter of the faith and religion on behest of the parents, though in affairs
of mundane life they are duty bound to serve them as best as they can. "
60"Allah's promise" : the promise of Resurrection, when the Court of Allah will
be established and everyone will be called to render an account of his deeds.
61The life of the world involves the people, who only see the
superficial, in different kinds of misunderstandings. Someone thinks that life
and death only belong to this world, and there is no life hereafter; therefore,
whatever one has to do, one should do it here and now. Another one who is lost
in his wealth and power and prosperity, forgets his death and gets involved in
the foolish idea that his grandees and his power are everlasting. Another one
overlooking the moral and spiritual objectives regards the material gains and
pleasures in themselves as the only objectives and does not give anything any
importance but the "standard of living", no matter whether his standard of
humanity gas on falling lower and lower as a result thereof. Someone thinks that
worldly prosperity is the real criterion of truth and falsehood: every way of
life that ensures this is the truth and everything contradictory to it is
falsehood. Someone regards this very prosperity as a sign of being Allah's
favorite, and assumes the law that whoever is leading a prosperous life here is
Allah's beloved no matter by what means he might have achieved this prosperity,
and whoever is leading a miserable life in the world, even if it be so due to
his love of the truth and his uprightness, will live a miserable life in the
Hereafter, too. These and other such misunderstandings have been called
"deceptions of the worldly life" by Allah.
62Al-gharur (the deceiver)
may be Satan or a man or a group of then, or even man's own self, or something
else. The reason for using this comprehensive and meaningful word in its
absolute form without identifying a particular person or thing, is that for
different people there are different means that cause them deception. Any
particular means or cause that deceived a person to be misled and misguided from
the right way to the wrong way, will be al-gharur in his particular Case.
"To deceive (someone) concerning Allah" are also comprehensive words, which
include countless kinds of deceptions. "The deceiver" deceives one man with the
idea that there is no God at all, and another man with the idea that God after
making the world has handed over its control and administration to the men and
is no more concerned with it; he misleads another one, saying, "There arc some
favorite ones of God: if you attain nearness to them, you will surely win your
forgiveness whatever you may do, or may have done, in the world; " he deceives
another one, saying, "God is AII-Forgiving and All-Merciful: you may go on
committing sins freely, and He will go on forgiving each sin of yours. " He
gives another person the idea of determinism and misguides him, saying,
"Everything that you do is pre-ordained: if you commit evil, it is God Who makes
you commit it: if you avoid goodness, it is God Who makes you avoid it." Thus,
there are countless kinds of such deceptions with which man is being deceived
concerning God. When analyzed it comes to light that the basic cause of all
errors and sins and crimes is that man has been deceived concerning God in one
way or the other, and that is how he has been misled to some ideological
deviation or moral error.
63This verse is, in fact an answer to the
disbelievers' question as to when the Hour of Resurrection will come, which they
asked when they heard the Holy Prophet mention it and the promise of the
Hereafter, again and again. The Qur'an has answered this sometimes by citing the
question and sometimes without citing it, because the addressees knew what they
were asking. This is one of those verses which answer the question without
citing the question itself.
The first sentence: 'Allah alone has the
knowledge of the Hour", is the real answer to the question. The four sentences
that follow constitute the argument to support it. The argument means this: "O
man. you do not have the knowledge even about those things with which you are
most closely and intimately concerned in life. How then can it be possible for
you to know as to when will the whole world cane to an end? Your prosperity and
adversity mainly depend on the rain. But its control and regulation is entirely
in the hand of Allah. He sends down the rain whenever and wherever and in
whatever measure He pleases and withholds it whenever he pleases. You do not at
all know how much of the rain will fall at a particular place at a particular
time and which land will remain without it, and which land will be adversely
affected in spite of it. Your wives conceive by your own sperm-drop, which
perpetuates your race in the future, but you do not know what is taking shape in
their wombs, and in what form and with what good or evil it will emerge. You do
not even know what you are going to meet with the next day A sudden accident can
change your destiny; but you are unaware of it even a minute before its
occurrence. You do not know where your present life will eventually cane to an
end. Allah has kept all this information with Himself alone; and has not given
you any knowledge of any of these. You actually desire that you should have the
knowledge of each of these things so that you may make necessary preparations
beforehand, but you have no other course open to you than to depend only on
Allah's decree and disposal in these matters. Likewise, about the end of the
world also there is no alternative but to rely on Allah's decree and decision.
The knowledge of this also has neither been given to anybody, nor can it be
given."
Here, another thing also should be understood well, and it is
this: This verse does not give a list of the unseen and hidden things, which are
known to no one but Allah. Here only some of the most apparent things have been
pointed out only to serve as an illustration. These are the things with which
man is most deeply and intimately concerned, yet he is unaware of them. From
this it would be wrong to conclude that these are the only five unseen and
hidden things which are known to no one but Allah. As a matter of fact, ghaib
applies to every such thing which is hidden from the creation but is in the
knowledge of Allah, and such things are countless and limitless. (For a detailed
discussion of this, see An-Naml: 65 and the E.N.'s thereof).