Some of Luquman’s (AS)’s advices
by Shaykh Ahmed Abdul Mujeeb Qasmi Nadvi (translated by Muhammad Owais Jafrey)
Luqman is one of the Surah’s of the Holy Qur’an, which discusses Luqman (AS). Aayah 12 of the Surah says: “We endowed Luqman with wisdom.” There is a mention of many of his advices in the Qur’an, which we will discuss later in another Khutbah.
Allah (SWT) had bestowed upon Luqman gifts of knowledge and actions. This combination has been defined by the Holy Qur’an as Hikmah (wisdom). There exists a difference of opinion among scholars about his status of Prophet Hood. Majority of them think that he was from the Ummah of Dawood (AS), was assigned the responsibility of a Qadhi (judge) for Bani Isra’el, and was not a prophet. He was black and worked as a slave shepherd. When once asked as to how did he receive the status of a man of wisdom where as he was originally a slave shepherd. He replied that basically it was due to Allah (SWT)’s mercy and generosity, but reasons for his deserving the high status could also have been his trustworthiness, truthfulness, and avoidance of wasting time in useless conversation. This was related by Jaabir (RA) as per Hafiz Ibne-Kathir (RehmA). This also proves that Luqman was not a prophet. Prophet Hood is not an acquired attribute, and a slave was never commissioned as a prophet. Qatadah (RA) as quoted by Hafiz Ibne Kathir said that Luqman (AS) was given the option of choosing either Widsom or Prophet Hood, and he chose Wisdom. When asked for the reason, he said that he could not have dared to refuse if he was to be commissioned as a prophet by Allah (SWT), but since he was given an option, he preferred to save himself from such an enormous and demanding responsibility. This, as per Hafiz Ibne Kathir further confirms that Luqman was not a prophet. (Tafseer Ibne Kathir).
Surah Luqman mentions those of his advices which he gave to his son about Tawheed (Oneness of Allah), submission and obedience to Him, morals, and recommending the good and forbidding the evil etc. According to Maulana Shabbir Ahmad Usmani (RehmA) such a mention has been made to negate Shirk (association with Allah) and the emphasis on Tawheed (Oneness of Allah), which was preached by all prophets. Oneness of Allah (SWT) can also be understood through analytical thinking and reasoning.
A wise man always looks for appropriate timings to make suggestions, recommendations and advice pertinent to occasions and the mood and receptivity of his audience. Luqman used his wisdom to cultivate an understanding about Allah (SWT) and righteousness among his people. Once in the assembly of his disciples, Luqman (AS) said that he had deduced 8 points from the teachings of four thousand prophets and messengers.
While praying (making Salah) always guard your heart.
Salah is the most important worship in our Deen. Salah has an external aspect as well as an internal aspect. One can achieve the beauty and perfection in Salah only when there is a complete harmony in both aspects. Allah (SWT) has combined in it the
grace of all other worships. Maulana Ashraf Ali Thavi (RehmA) says that Salah has the grace of fasting. Like eating and drinking is forbidden while fasting, the same rule applies to Salah as soon as you make the “niyyah” (intention) of Salah; you abstain from all those acts which interfere in Salah’s performance.
Salah also has the grace of Zakah (alms giving). One has to spend a certain percentage of his earning towards Zakah. In Salah you also apply the rule of proportionate distribution of the dress you wear. It is necessary for a man to cover his body from belly button down to his knees. For a woman, it is necessary to cover her body except her face, palms of her hands, and feet. One spends some of his earnings on clothing too.
In Hajj, one has to show extreme respect to Kabat-ulllah and circumambulate it. In Salah one faces Kabat-ullah and is in the audience of Allah (SWT).
Salah has the grace of E’tekaaf (with drawl and seclusion to meditate in worship) also. While making E’tekaaf one has to limit himself to a selected spot and does not leave it except under conditions permissible by Shariah. Similarly while engaged in Salah, one is restricted to a place. He can neither speak, eat nor drink, do something else to violate the rule of Salah.
While making a sacrifice on Eid-ul-Adha, one glorifies Allah (SWT) and submits to His command. In Salah one stands before Allah placing one hand on the other in front and standing, bowing down, and making prostration in all humility. Salah also has a grace of sacrifice. It is gesture of a slave showing his respects to his Master and Lord. Seeing all these gestures and facts, Salah stands out as supreme and important act of worship. If Salah is performed as it should be than one tastes the very spirit of worship and such a worship leads to perfection in all other acts of worship.
All creations of Allah (SWT) are also engaged in worship in a form destined for them, and their acts of worships have been combined in Salah. Some angels are in the state of Qiyam, others in Ruku, still others in Sujood, and our Salah has all these gestures.
The Holy Qur’an repeatedly reminds us of Salah. Traditions of Prophet (SAW) have also highlighted Salah’s prime importance and they remind us the way Prophet (SAW) performed Salah.
Sayyidina Umar Farooque (RA) had sent a letter to his governors which said:
“Among all your works, the most important in my sight is Salah. I am satisfied with that person and his other responsibilities, who guards his Salah, but the one who fails to guard his Salah, he will fail to perform his other responsibilities.”
Elaborating on Umar (RA)’s statement, Muhaditheen have written that Salah must be performed with all pre-requisites of Sunnah, desirables and preferables.
Please examine and evaluate your Salah and try to achieve perfection in this most important act of worship.