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r Survey
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Luqma
n of the Qura
n:
Wisdom Traditions in Conversation with Tafasi
r
odest the rophet uh ammad was reported to have said can onl bring about good.
When this saying was told by mra
n
replied in irritation am telling ou about the essenger of God and ou are telling me about
your scroll!
1
The above quote demonstrates the tension that existed, and continues to exist, between
the acceptance of wisdom traditions, and the revelation or inspired words of prophets. Do the
latter render the former obsolete? Imra
n,
appears to lend credence to the already-known Luqma
ns point oI view, than Bus ayrs. But Bus ayr was not alone, as we shall
see Irom Suwayd Ibn S a
mit and other Companions. While some figures are mentioned in the
Qura
n, what comes
down to us from the Qura
n and aha
ms (d. 833) Si
ns scroll which
was in his possession. The Prophet (unIamiliar with Luqma
n. Ibn Kathi
m
Ah mad recorded that Ibn Umar said, "The Messenger of Allah said, Luqma
t, the Qura
n
often changes point of view and in verses 14-15, the speaker is God. The fact that verses 14-15
are spoken by God is not only borne out by the text itself, but also in the hadith literature.
Several commentators say that these verses, which enjoin unto mankind (insan) duty towards
parents, are in fact descending with regard to S ad Ibn Abi Waqqas, a companion. This is the
opinion oI the unknown author oI Tanwi
r al Miqba
s [Ibn Abba
di (d. 817/1414)].
5
It is also the opinion of Ibn Kathi
ni the story oI S ads mother who took up a hunger strike in hopes that her son
would abandon Islam. Here he is counseled to continue his good treatment, but not to heed her
demands. The Qura
n, however, does not mention S ad by name, and opens this advice to anyone
in similar circumstances. Then the Iocus changes back to Luqma
n.
di (d.1979) also informs us that the pre-Islamic poetry of Imr al-Qays, Labi
d, al-
Asha, and T arafa made reIerence to Luqma
n
6
. The modern commentator Muh ammad Asad (d.
1992) also points to reIerences to Luqma
bighah adh-Dhubya
n from the tribe of A d who lived a long life, second only to al-
Khidr. These tales often echoed, and would continue to echo aIter the advent oI Isla
m, takes of
Aesop and Ahiqar, Greek and Hebrew figures respectively.
8
The Qura
r (d.1373) notes,
It was narrated that As-Sa
n said to his
son: `O my son! When you come to a gathering oI people, greet them with Sala
n as a positive role
model for dark-skinned people,
6
Zafar Ishaq Ansari, Ed. Towards Understanding the Quran, Vol. 8 (Leicester: The Islamic Foundation, 2007): 129.
7
Muhammad Asad.,The Message of the Quran, (Gibraltar: Dar al-Andalus, 1980), 628.
8
B. Heller, Lukman, in Vol. V, Encyclopedia of Islam, Ed. C.E. Bosworth, E. Van Donzel, B. Lewis, and Ch.
Pellat. (Netherlands: E.J. Brill, 1986): 812-813
9
http://www.tafsir.com/default.asp?sid=31&tid=40757
6
Al-Awza
i said, "Abdur-Rahma
d bin Al-
Musayyib to ask him a question, and Sai
l, Mahja
the freed slave of Umar bin Al-Khat a
b, and Luqma
lid
ar-Ribai concurred and even shared a lengthy anecdote,
Ibn Jari
lid Ar-Raba
i said: "Luqma
n
said, `There is nothing better than these if they are good, and there is nothing worse than these if
they are bad.'''
11
The companions also pondered his spiritual status; was he a prophet or a merely a wise
man? Ibn Kathi
s, Ja
hid as
part of the clear majority who view him as a righteous man. It was Ikrima alone who thought
him to be a prophet.
12
Although he appears to have drawn inIormation Irom Hellers article in Encyclopedia oI
Isla
n in the Qura
n.
n.
Some shared qualities of both sages emerge from the tafsir and popular traditions. Both are
sages, who occasionally converse with prophets, who live extraordinarily long lives, and who are
both symbolically connected to green/vegetation.
The allusion to green as a symbol of imperishable wisdom is borne out by Muh ammad
Asad (d.1992) who considers al-Khidr as an allegorical figure:
In the Tradition on the authority of Ubayy ibn Kab, this mysterious Sage is spoken of as Al-
Khadir or Al-Khidr, meaning "the Green One". Apparently this is an epithet rather than a name,
implying (according to popular legend) that his wisdom was ever-fresh ("green") and
imperishable: a notion which bears out the assumption that we have here an allegoric figure
symbolizing the utmost depth of mystic insight accessible to man.
We must turn to a Shii commentary by Ayatullah Agha Mahdi Pooya (d. 1973) to find a
description oI Luqma
n, it is said, was not a prophet oI Allah but was blessed with wisdom. He was the nephew
oI prophet Ayyu
d to the time oI Yu
nus.
Once, when he was asleep, angels came and asked if he would like to be Allah's deputy on the
earth. To this, he replied that if it was a command from Allah, he would accept it, however, if
Allah had asked his desire he would like to be excused because it was a great responsibility to
dispense justice among men, and he could not bear the burden.
8
Another saying about Luqma
, such as al-Thalabi.
15
In
these stories, Luqma
d.
Luqma
n and al-Khidr also converge in the type of knowledge bestowed upon them.
Regarding verse 18:68, in which al-Khidr alludes to something which Mu
sa has no
comprehensive knowledge about (khabran), Asad translates this as experience and preIers al-
Ra
iq al-ashya
kama
hiya). This would seem to describe the joining oI the two seas that Mu
sa
longs for in previous verses as two forms of knowledge, that of the outward (dha
t in). His experiences with al-Khidr show him that appearance and reality do not always
coincide, and because there is a knowledge beyond our perception, Asad says that Allahs usage
of an allegory is apt here.
The motif of two forms of knowledge is repeated in Ibn al-Arabis treatment oI Luqma
n,
in his Bezels of Wisdom. He highlights Luqma
ns
wisdom (h ikma) led him to discover insights essentially similar to some of those furnished by
prophetic revelation. In other words, reason, if used properly, brings one to the threshold of
revelation and points to the same broad conclusions the revelation presents and conIirms.
17
This, indeed, is wisdom for the ages.
But Mirs cautious use oI the term to the threshold oI revelation points to an underlying
danger inherent in the argument (thus, the limitation of the sages). Dimitri Gutas inquiry into
whether the maxims oI Luqma
dr b. Ha
n.
That some form of scrolls with Luqma
nian wisdom in
a seventeenth century manuscript of Coptic sermons, as well as among the Syrian Melkite
Christians.
19
The Christians themselves quite possibly passed down tales oI Luqma
n from the
Jews, perhaps best symbolized by the convert to Islam Irom Judaism and transmitter oI pre-
Islamic materials Wahb Ibn Munabbih (d. c. 730).He is said to have read ten thousand ba
bs
chapters? headings?oI Luqma
ns h ikmah.
20
It is clear that whenever the Qura
n
appeared to have confirmed the integrity of certain figures who were at the time looked to for
wisdom and inspiration. However, there was a limit to how much stock could be taken in these
wisdom traditions, whose origins were geographically widespread. There was also a danger that
consulting these wisdom scrolls could lead to people becoming more concerned with searching
out and disseminating their contents, rather than acts that for many people would be deemed
more beneficial, for example, the memorization and dissemination of the Qura
n with its
confirmed revelatory status. ThereIore, it is not the case that the taIsi
r tradition is hermetically
19
Mark N Swanson, Common Wisdom: Luqma
mic Foundation:
Leicester), 2007.
Asad, Muh ammad. The Message of the Qura
n. Da