THE WISE WISDOM

THE WISE WISDOM

BY LAMIN DARBOE SIDDIQI

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INTRODUCTION
The arguments of the final end of things is here continued from another point of
view. What is wisdom where shall she be found will she solve the mysteries of
time and Nature, and that world higher than physical Natural, which brings us
nearer to Allah “YES” is the answer if, as in the advice of Luqman the wise, human
wisdom looks to Allah is true worship, ennobles every act of life with true
kindness, but avoids the false indulgence that infringes the divine law, and in
short follows the golden mean virtue. And this is indicated by every sign in nature.
The earnest seekers after righteousness receive guidance, unlike the seekers after
vanity, who perish: all creation bears witness to this: wisdom, as expounded by
Luqman the wise, it true service to Allah, and consists in moderation. True
wisdom is firm and enduring, and discerns Allah’s Law in the working of his
creation; it looks to the final end of things, whose mystery is only known to Allah.
Wisdom in verses 12 below there is a reference to Luqman the wise. In this sense
means not only a man versed in knowledge human and divine, but one carrying
out in practical conduct the right course in life to the utmost of this power. His
knowledge is correct and practical, but not necessarily complete: for no man is
perfect. Such ideal involves the conception of man of heroic action as well as of
deep and workman-like knowledge of nature and human nature, not merely
dreams or speculation. That ideal was fulfilled in a most remarkable degree in the
holy prophet, and in the sacred Book which was revealed through him. ‘The wise
Book’ is one of the titles of the Quran.
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CHAPTER 1
LUQMAN THE WISE
In the name of Allah, Most Gracious, Most Merciful.
The sage Luqman, after whom the full surah of the Quran is called, belongs to
Arab tradition. Verily little is known of his life. He is usually associated with a long
life, and his title is ‘the long lived’. He is referred by some to the age of the AD
people. He is the type of perfect wisdom. It is said that he belonged to humble
station in life, being a slave or a carpenter, (I don’t know) and that he refuses
worldly power and kingdom. Many instructive apologues are credited to him,
similar to Esop’s Fables in Greek tradition. The identification of Luqman and ESOP
has no historical foundation, through it is true the tradition about them have
influence each other. “We bestowed wisdom on Luqman” the wisdom which
Luqman have is a blessing from Allah, he did not process that wideness and
wisdom by himself. Allah give his blessing to whoever he wanted without limit.
Therefore wisdom are not sold in supermarket neither did the universities deliver
wisdom, is a blessing from Allah.
“Show thy gratitude to Allah.” For whatever blessing he give you, the blessing that
Allah give us are countless, the eye, in which we see, is the ultimate blessing from
Allah. Our five sense organ and the nature of human being is indeed a mercy.
Therefore we should show gratitude to Allah, by worshiping him alone, and not to
associate anyone or anything with him in worship. “Any who is so gratitude does
so to the profit of his own soul:” the basis of the moral Law is man’s own good,
and not any benefit to Allah? Whatever we do is our own good, weather we show
gratitude or not is not going to benefit Allah. For Allah is above all needs, and
“worthy of all praise” even in praising him. We do not advance his glory. When we
obey his will, bring our position into conformity with our own nature as made by
him. A word of gratitude or thanks and assessment is a good and beautiful habit
done to you. It is a hope that it will continue. Thus, it is compulsory to thank the
doers of good. It is reported in one narration that: “Whoever doesn’t thank his
fellow beings doesn’t thank the Creator.” The Almighty Allah has combined
thanking him and parents in one verse to show the importance of thanksgiving to
the one did Good to you, whether he is the Lord, a father or mother. “Be grateful
to me ad your parents”.
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It is also narrated in a hadith that: “Thanks giving which exceeds the limit is
adulation, while the shortening of thanking from the limit is faltering”. Among
the methods of thanks giving is revealing the special peculiarity of the thing is that
is worth of thanks. You should know that an individual giving thanks, that is to
every sincere helper, is more beneficial than the general thanks, because
everyone will be pleased with, and may turn all the thanks and assessment, to the
person concerned. Indeed. All thanks, encouragement, good words that express
thanks and assessment and praying for his success and rewards, are forms of
thanksgiving that we ought to abide by, if we want to create good human
relations between people. It is said in general moral laws to: “Spend your day
thanking people, in the afternoon thank many people, and before you go home at
night, you must thank as many people as you can. Because thanking people is a
part of their environment that surrounds them and it shows your concern for
them and, likewise, it has its own role in human health.”
LUQMAN AND HIS SON
Luqman is held up as pattern of wisdom, because he realized the best in a wise
life in this world, as based upon the hope in the inner life. To him, as in Islam, true
human wisdom is also divine wisdom: the two cannot be separated. The
beginning of all wisdom, therefore, is conformity with will of Adam. That means
that we must understand our relations to him and worship aright. Then we must
be good to mankind, beginning with our parents. For the two duties are not
diverse, but one. Where they appear to conflict, there is something wrong with
the human will. “Behold, Luqman said to his son admonishing him” Social and
Spiritual Status of the Child: The Holy Qur’an teaches that the child is a
respectable being, because of his humanity, concerning which it has been said:
“Verily we have honored the Children of Adam” Because of his spinelessness, as it
has been said: “Assuredly we have created man in the goodliest constitution (i.e.,
pure and individually perfect)” “… Every soul draws the mead of its acts on none
but itself: no bearer of burden can bear the burden of another …” Thus the child is
born sinless, without inheriting the sins of his ancestors. And it is classed as
innocent up to the age of discretion, as it has been said: “On no soul does Allah
place a responsibility but to the extent of its ability …” And its categorization as
innocent makes it logically immune from receiving those punishments which are
meant for adults in respect of commission of wrongs.
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In its condemnation of infanticide, the Holy Qur’an teaches that the child is a ‘gift
from God’—a ‘trust’ of God placed in the care of the child’s elders, and should,
therefore, be treated with love, understanding and extreme care: Lost are those
who bigotedly have murdered their children without knowledge, and forbidden
(to themselves) that which Allah bestowed upon them (as gift), inventing a lie
against Allah. They have indeed gone astray and heeded no guidance.” “O my
son! If you are addressing or admonishing your child, use beautiful expressions,
words, in a manner that will make them listen and fell the power of the advice
from the parent or any elder in the community. Treated them with love care and
teach them with understanding and extreme affection. And the first thing you
should teach your child with is the farm believe in Allah. “Join not in worship
others with Allah” the worship of things other than Allah is the worship of false,
things which are alien to our true knowledge, things that go against our own pure
nature as created by Allah. “And we have enjoined on man to be good to his
parents. In travail upon travail did his mother bear Him.
And in year twain was his weaning hear the command show the gratitude to me
(Allah) and to thy parents to me (Allah) is thy final Goal:” As the following verses
show, the Holy Qur’an enjoins: Doing good to parents in every way, obeying them
without demur in everything good, behaving respectfully towards them,
maintaining attitude of thankfulness towards them, caring for them with mercy—
with special regard for the mother: “Thy Lord has decreed that you worship none
but Him, and that you be kind to parents. Whether one or both of them attain old
age in your life, say not to them a word of contempt, nor repel them, but address
them in terms of honor. And, out of kindness, lower to them the wing of humility;
and say, ‘My Lord! Bestow on them your Mercy even as they cherished me in
childhood’. Your Lord knows best what is in your hearts: if you do deeds of
righteousness, verily He is Most Forgiving to those who turn to Him again and
again (in true penitence).”
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“We have enjoined on man kindness to his parents: In pain did his mother bear
him, and in pain did she give him birth. The carrying of the (child) to his weaning is
(a period of) thirty months. At length, when he reaches the age of full strength
and attains forty years, he says, ‘O my Lord! Grant me that I may be grateful for
your favor which you have bestowed upon me, and upon both my parents, and
that I may work righteousness such as you may approve; and be gracious to me in
my issue. Truly have I turned to you and truly do I bow (to you) in Islam’. Such are
they (they shall be) among the companions of the Gardens a promise of truth,
which was made to them (in this life).”

PARENTS ROLE

Condemning contempt for one’s children, forbidding their treatment as a burden,

and teaching respect and love for them, the Holy Qur’an refers to their upbringing
by their parents,—a function which all parents, including the animal parents,
perform basically and naturally under the urge of the parental instinct, but
wherein the outlook requires to be refined and enlightened in the interest of
human well-being. In this connection: The Holy Qur’an commands the
safeguarding of the interest of the child, in the most delicate period of his life, in
respect of suckling him, which is specially jeopardized in case the parents are
unfortunately separated from each other through divorce:

“The mothers shall give suck to their offspring for two whole years, if the father
desires to complete the term. But he shall bear the cost of their food and clothing
on equitable terms …” (2:233).

Then it refers to the unselfish upbringing of the child by the parents up to the
time of his maturity as a virtue, in the following prayer which Muslim children are
taught to make for their parents:

“… and say: ‘My Lord bestow on them your Mercy even as they (tenderly)
cherished me (when I was) young.” (17:24).

This verse refers to the fact that the parents have to look after the needs of the
child until he is mature. It has been mentioned as a universal fact which occurs in
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a natural course,—namely, everyone whose outlook in respect of his children is

rational and not perverted and whose circumstances do not force him to act
against the true dictates of human nature, is bound to do it. However, although
natural, it should be treated as a specific duty in the light of the general command
of “doing good to all” and “taking special care of those who are related to one in
blood” (16:90), in the interest of the moral health of human society.

The Holy Qur’an teaches prayers which are highly instructive in guiding us to the
parents’ duties towards their children. The prayers are:

“… and be you good unto me in my progeny (O Lord!) (i.e., cause my progeny to be

good and accomplished in every way) …” (46:15).

“… Our Lord! Grant unto us the comfort of our eyes from our wives and our
offspring, and give us (the grace) to lead the righteous.” (25:74).

Now, for the offspring to be “comfort of one’s eyes” it is necessary that they
should be good in every way; and they would not be normally so unless the
parents exert to their full for building up their children in all aspects of their lives
and to the highest stature possible. We know that mere yearning expressed in
prayer and left at that means nothing more than sheer idiocy and insult to God.
Hence this verse refers to the duty of doing everything in the power of the
parents to bring up their children healthy and strong physically, intellectually,
morally, spiritually and economically. Of course, that would mean sacrifice for the
parents. But, according to the Holy Qur’an, self-sacrifice is an essential quality of
Muslim character (59:9), and it becomes a duty in the case of one’s children.

Finally, the Holy Qur’an lays down the command:

“O” you who Believe! protect yourselves and your wives and children from a
(spiritual) Fire whose fuel (unlike the fuel of physical fire) is human beings (who
lead wrong lives) and stones (which have been worshipped as false deities by
ancient communities) over which are (appointed) Angels stern (and) severe, who
flinch not (from executing) the Commands they receive from Allah, but do
(precisely) what they are commanded.” (66:6).
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In order to understand the implications of the above command truly and

comprehensively, it is necessary to grasp deeply the constitution of the human
personality and the dynamics of human activity. The fact is that the different
aspects of the human personality are interrelated and, according to the Qur’anic
concept of ONENESS OF ALLAH, they form an organic unity,—their inter-
relationship and inter-dependence being expressible as follows:

Sound mind resides in a sound body.

Sound morality is possible only for a person of sound mind.
Sound spirituality is attainable only by a person of sound morals.
Sound economic pursuit required the soundness of body and the mind both.

Thus, saving one’s children from the fire of Hell necessitates not only giving them
formal teaching of certain religious beliefs and practices—which, if not integrated
with other aspects of life, amounts for all practical purposes to a defective
attempt—but taking all those steps which will make them good in every way, as
taught by the Holy Qur’an and expounded in the present dissertation, in respect
of human life, namely: physically, intellectually, morally, spiritually and
economically:

The comprehensive program and the manner in which the Holy Prophet (Peace be
on him) built up the despicable pagan Arabs into a community of righteous and
progressive super-humans, this means that the verse quoted above envisages the
following rights of the child and their fulfillment:

1. Establishment of an atmosphere of love and understanding for the child’s

proper growth;
2. Protection against all evils: neglect, cruelty and exploitation:
3. Provision of adequate nutrition, proper housing, recreation, and medical
service;
4. Provision of opportunities and facilities for the child’s balanced
development in freedom and dignity, according to the Qur’anic moral code
of life;
5. Provision of the best available formal education, in keeping with the child’s
aptitude and capabilities; Provision of comprehensive moral education and
training;
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6. Above all, and running through every phase of the child’s life, there should
be the provision of spiritual education and training—of as high an order as
possible—for making him truly God-fearing: which is the most basic and the
highest virtue that a Muslim should possess.

“But if they strive to make thee join in worship with me (Allah) things of which
thou hast no knowledge, obey them not: Doing good to parents even if they are
non-Muslims, regardless of their attitude to Islam, enjoined:

“And we have enjoined on man (to be good) to his parents: In travail upon travail
did his mother bear him, and in years twain was his weaning: (hear the
command), ‘Show gratitude to me and to your parents’: to me is (your final) Goal.
But if they strive to make you join in worship with Me things of which you have no
knowledge, obey them not; yet bear them company in this life with justice (and
consideration), and follow the way of those who turn to Me (in love): In the end
the return of you all is to Me, and I will tell you (the truth and meaning of) all that
you did.” (31:14-15)

But abstinence from obeying Muslims and non-Muslim parents in their anti-
Islamic religious beliefs and practices, enjoined:

“We enjoined on man kindness to parents but if they (either of them) strive (to
force) you to join with me (in worship) anything of which you have no knowledge,
obey them not. You have (all) to return to me, and I will tell you (the truth) of all
that you did.” (29:8
“Yet bear them company in this life with justice and consideration, and follow the
way of those who turn to me in the end the return of you all is to me (Allah)”. In
any apparent conflict of duties our standard should be Allah’s will, as declared to
us by His command. That is the way of those who love Allah, and their motive is
disobedience to their parents of human authority where disobedience is
necessary by Allah’s Law is not self-willed rebellion or defiance, but the reason we
should give is: both you and I have to return to Allah: therefore not only must be I
follow Allah’s will. “And I (Allah) will tell you all that ye did”.
These conflicts may appear to us strange and puzzling in this life. But in Allah’s
presence we shall see their real meaning and significance. It may be that was one
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way in which our true mettle could be tested: for it is not easy to disobey and love
man at the same time.
1. THE WEIGHT OF A MUSTARD-SEED
“O my son!” said Luqman “if there be but the weight of a mustard-seed and if
were hidden in a rock, or anywhere in the heavens or on earth, Allah will bring it
forth: for Allah is subtle and Aware.” Verses