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wa-la-qad ʾātaynā luqmāna l-ḥikmata ʾani shkur li-llāhi wa-man yashkur fa-ʾinnamā yashkuru li-nafsihī wa-man kafara fa-ʾinna llāha ghaniyyun ḥamīdun
Certainly We gave Luqman wisdom, saying, ‘Give thanks to Allah; and whoever gives thanks, gives thanks only for his own sake. And whoever is ungrateful, [let him know that] Allah is indeed all-sufficient, all-laudable.’
— Ali Quli Qarai
Surah Luqman – Verse 12
12. “And indeed We gave wisdom to Luqman, (saying:) ‘Be grateful to Allah; and whoever is grateful, he is only grateful for his own soul; and whoever is ungrateful, (he does no harm to Him) for verily Allah is self sufficient, Praised.”
The preparation of wisdom is obtainable but wisdom itself is not obtainable and it is bestowed by Allah. Proportionate to the former discussions about Monotheism and polytheism, the importance of the Qur’an, the greatness of the Qur’an, and the wisdom used in this heavenly Book, in this verse as well as in a few verses after it, the words are about Luqman, the wise, and a part of the important admonitions of this godly wise man concerning Monotheism, struggle against polytheism, and some important moral issues.
These matters have also been introduced and pointed out in Luqman’s admonitions to his son. These ten admonitions, which have been stated in an interesting way through six noble verses, contain both some ideological matters, and the principles of religious duties and ethical subjects. In later discussions, we will say who Luqman was and what qualities he had. But here we only mention that indications show that he was not a prophet, but he was a pious man free from vice who had overcome his sensual desires and Allah (s.w.t.) also let some springs of knowledge and wisdom flow in his heart.
It is sufficient for the greatness of his rank that Allah has set his admonitions in a row with His Own words and He has mentioned them inside the verses of the Qur’an. Yes, when man’s heart is enlightened by the light of wisdom resulted from purity and piety, the divine words will be uttered by his tongue and he will say the same thing that Allah pleases and he thinks in the same way that Allah approves. Next to this short explanation, we return to the commentary of the verse. Allah says:
Upon the proper definition of the Qur’anic word /hikmat/ (wisdom) we must say that there have been mentioned many meanings for it, such as: “Recognition of the secrets of the world of existence”, “being aware of the facts of the Qur’an”, “reaching to the Truth from the point of speech and deed”, and “gnosis of Allah and knowing Him”. All these meanings can be gathered with together and for the commentary on the word ‘wisdom’ it may be said as this:
“The wisdom that the Qur’an speaks about and Allah has given to Luqman has been ‘a collection of gnosis, knowledge, pure morals and piety, light, and guidance’.”
Imam Musabn-i-Ja‘far, the seventh Imam, (as) in a tradition upon the commentary of this holy verse once said to Hisham-ibn-Hakam:
“The purpose of /hikmat/ is understanding and intellect.”
In another tradition, upon the commentary of this verse, Imam Sadiq (as) said:
“Luqman knew the Divine Leader of his time.”
It is clear that each of these concepts is counted as one of the branches of the vast concept of wisdom and they are not in contrast with each other. However, because of having this wisdom, Luqman thanked his Lord. He knew the aim of the Divine bounties and their usage. He used to apply them just in the same way that they had been created for, and this very thing is the meaning of wisdom that: ‘every thing is used in its own place’. Thus, both ‘gratitude’ and ‘wisdom’ end to one point.
The result of gratitude and ungratefulness for the bounties has been stated in the verse saying that being grateful is useful for the self of man and being ungrateful is against him, too, because Allah is self-sufficient. If all creatures thank Him, there will not be added anything to His greatness, and if the entire world of existence becomes ungrateful nothing will be decreased from Him. The Arabic sign ‘L’ in the word /lillah/ is for allocation and this sign in the word /linafsihi/ is for ‘benefit’. Therefore, the benefit of ‘being grateful’, which is the permanence of bounty, its increase, and the reward in Hereafter, will come to man himself; and, similarly, he who is ungrateful will have the result of his own deed.
The Qur’anic phrase: ‘Self-Sufficient, Praised’ points to this fact that an ordinary grateful person usually either gives something to the giver of bounty, or if he does not give him anything, by praising him he elevates his rank among people. But Allah has not either of these two. He is free from want in front of all beings and He is worthy of being praised by all. The angels praise Him and all particles of the whole beings are busy glorifying Him. If a person utters ingratitude by verbal language there will affect him naught, and at the same time, the particles of his own body are busy praising him by none verbal language.
It is noteworthy that the Arabic word /yaškur/ (he thanks) is said in simple present tense which in Arabic shows the continuation of the action, while the word /kafara/ is stated in past tense in Arabic that denotes to the occurrence of the action even for one time. This denotes that ingratitude, even for one time, may have some painful sequels; but thankfulness must be done always and continuously so that one paves the path of his development.
Luqman, the Wise, and His Feature
There is an explanation about Luqman in Al-Mizan a part of which is as follows: The holy Prophet of Allah (S) once said:
“Luqman was not a Divine prophet, but he was a servant of Allah who contemplated very much, and he truly believed in Allah. Luqman loved Allah, the Almighty and He loved him, too, and gave him Wisdom.”
Imam Sadiq (as) said:
“Luqman had not received wisdom for the sake of wealth, beauty, and lineage, but he was a pious, kin, modest and sympathetic man. If two persons quarrelled and had hostility with each other he would settle reconciliation between them.
Luqman used to associate with many learned men. He used to struggle against his carnal soul.
Luqman lived a long life and he was contemporary with David, the Divine prophet (as). Luqman was one of the close relatives of Hadrat ’Ayyub (Job) (as). He was suggested to be either a governor or a sage and he elected to be a sage, a wise man.
Once Luqman was asked how he gained that rank, and he answered that he obtained it as the result of trustworthiness, his own truthfulness, and his silence in what was not related to him.”
Imam Sadiq (as) said about him:
“Luqman acknowledged the Divine Leader of his time. Although Allah did not give him a heavenly Book, He gave him something equivalent of it, i.e. wisdom.
One day the Luqman’s master wanted him to fetch him the best limb of a lamb and Luqman brought the tongue of the lamb to him. Another day he told Luqman to fetch him the worst limb of a lamb, and Luqman brought him again the tongue of the lamb. When his master asked him about the reason of that action, he answered:
“If tongue moves and speaks in the path of the Truth, it is the best limb of the body, otherwise it will be the worst limb.”
This fact is enough for the greatness of Luqman that Allah, His Messenger (S) and Immaculate Imams (as) have narrated his admonitions for others.
Some Parts of Luqman’s Admonitions
1- If you learn to be polite during your childhood, you will enjoy it when you grow up. 2- Do avoid laziness, and set a part of your lifetime for learning. Do not dispute with obstinate persons. 3- Do not dispute with jurist-consults. Do not make friend with mischief-mongers. Do not take a mischief-monger as your brother; and do not associate with accused persons. 4- Be in awe of Allah only and be hopeful of Him. Fear and hope unto Allah should be in the same level in your heart.
5- Do not rely on the world, and consider it as a bridge to pass through it. 6- Beware that in the Hereafter you will be asked of four things: of your youth that in what way you spent it; of your lifetime that how you ended it; of your wealth that how you earned it; and in what way you spent it. 7- Do not long for what people have, and treat with all people pleasantly. 8- Consult with your fellow-travellers very much, and do divide your travelling provision among them.
9- If they consult with you always announce your sympathy sincerely to them. If they ask you any help or loan assist them; and hearken to the words of the one who is elder than you. 10- Establish your prayers on time. Perform the prayer in congregation even at the most difficult conditions. 11- If you are in keeping up prayer, do protect your heart. 12- If you are busy eating, protect your throat. 13- If you are among people, protect your tongue.
14- Do never forget Allah and death, but forget the favour you do to people or the vice that others have done against you.
Wisdom, Knowledge, and Worship
Wisdom is an insight which comes into being under the light of the knowledge of Allah (s.w.t.) and it can be obtained by means of full contemplation upon the whole existence and reaching to the truth, light, and piety. Imam Baqir (as) said:
“Wisdom is concept, knowledge, and deep recognition, a cognition that makes man serve Allah and the heavenly leader and it separates him from committing great sins.”
Imam Sadiq (as) said:
“The peak of wisdom is worship of Allah.”
Concerning the meaning of this word, Raqib in Mufradat says:
“Wisdom is reaching the truth by means of knowledge and intellect.”
The holy Prophet (S) said:
“I am the house of wisdom and Ali is its door. Whoever is the seeker of wisdom must enter by this door.”
Numerous Islamic traditions have introduced Ahlul Bayt (as) as the gate and the key to wisdom.
The Value of Wisdom
One of the duties of the Divine prophets is to teach the Book and wisdom:
Wisdom is the match of the heavenly Book. Whoever is bestowed wisdom on, has been given abundant good. The Qur’an says:
As some Islamic narrations indicate, wisdom is like a light which settles in man’s soul and its effects are seen in his speech and manner. Wisdom is an insight that if it is in a poor person makes him more beloved than a rich one in the society, and if it is in a very young person, elevates him above the elder ones.
“Wisdom is a lost article of the believer…”
Learning wisdom has been so recommended that there has been said:
“In the same manner that you take a precious piece of pearl from among rubbish, you must learn wisdom even from the enemy.”
A sage person does not stop on superficial and temporary matters; he looks for the end and sequel of the affairs. He neither conflicts with those superior to him nor despise those inferior to him. He does not say anything without knowledge, and there is not any contradiction in his speech and his manner. A sage does not spoil the bounties of Allah and never goes to vanities. He loves people as he likes himself, and whatever he wishes for him he desires for them, too. He never deceives others.
How Can Wisdom Be Obtained?
Wisdom is a gift that Allah (s.w.t.) endows on the sincere servants. We read in several narrations:
“Whoever is sincere (in his deed) for Allah during forty days and nights), He may makes the springs of wisdom appear from his heart to his tongue.”
Another tradition indicates:
“Whoever is pious in the world, and dazzling glares do not deceive him, Allah will settle wisdom in his spirit.”
Protecting the tongue, controlling the belly and lusts, trustworthiness, courtesy, and abandoning the useless things are the fields of the appearance of wisdom.
Some Examples of Wisdom
In Surah Al-’Isra’, No. 17, verses 22 to 38 Allah has given some commandments and, at the end, the Qur’an says:
Some of these commandments are as follows: Monotheism and also avoiding of polytheism; showing kindness to the parents specially at the age of their senility, and speaking to them with gracious words accompanied with humility and affection, furnished with good invocation to them are recommended. He commands us to give to the near of kin his due, and to pay the Allah’s right to the needy, and the way farer and that we do not squander wastefully. We must avoid killing offspring, fornication, and approaching the property of the orphan.
We must pay the people’s right to them and give them full measure. We should not follow that of which we have not knowledge and do not walk around exultantly on the earth. Then Allah implicitly says that these commandments are some examples of the Divine wisdom.