النص المفهرس

TRANSLITERATIONSCHEME
Arabic Letter
Name of Letter
English Transliteration
-
الف
-- Alif
a
ب
باء
-- ba
b
ت .
تاء
-- ta
t
ثاء
-- tha
th
جیم
-- jim
j
حاء
-- hã
ḥ
خاء
-- kha
kh
دال
-- dal
d
ذال
-- dhal
dh
1
راء
-- ra
r
ز
زاى
-- za
Z
س
سین
-- sin
S
ش
شین
-- shin
sh
ص
صاد
-- sad
S
ض
ضاد
-- dad
6
طاء
-- ța
t
ظاء
-- za
عین
.. 'ayn
gh
f
قاف
-- qaf
q
کاف
-- kāf
k
لام
-- lām
1
m
ن
نون
·· nun
n
هاء
-- ha
h
و
واؤ
-- waw
W
همزه
-- Hamzah
یاء
-- ya
y
Short Vowels
Long Vowels
١
T
: Maddah Alif
: Maddah Ya
: Maddah Waw
u
Dipthongs
ای
او اؤ
: Alif and Ya
: Alif and Waw
ay (also ai in some cases)
aw (also au in some cases)
ظ
ع
غـ
ف
ق
ک
غین
-- ghayn
فاء
-- fa
ل
م
میم
-- mỉm
۵
ء
ی
: Fathah
a
: Kasrah
: Dammah
u
:Shortened Alif
ى
ؤ
ٹ
ج
ح
خ
JUNN.1

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Surah Luqman : 31 : 1- 9
Surah Luqman
Surah Luqman is Makki. It has 34 Verses and 4 Sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 9
ج
﴿٢﴾ هُدَّى وَرَحْمَةً
تِلُكَ أيْتُ الْكِتْبِ الْحَكِيْمِ
الْمَّ
لِلْمُحْسِنِيْنَ ﴿﴿ الَّذِيْنَ يُقِيمُوْنَ الصَّلْوَةَ وَيُؤْتُونَ الزَّكوَةَ وَهُمْ
بِالآخِرَةِ هُمْ يُؤْقِنُونَ ﴿٤﴾ أُولِكَ عَلى هُدَّى مِّنُ رَّبِّهِمُ وَأُولِئِكَ هُمُ
الْمُفْلِحُونَ ﴿٥﴾ وَمِنَ النَّاسِ مَنْ يَّشْتَرِىُ لَهُوَ الْحَدِيْثِ لِيُضِلَّ عَنْ
سَبِيْلِ اللهِ بِغَيْرِ عِلْمٍ ◌ٌَ وَ يَتَّخِذَهَا هُزُوًّا ﴿ أُوْلِكَ لَهُمُ عَذَابٌ مُّهِيْنٌ
﴾ وَإِذَا تُثُلِى عَلَيْهِ أَيْتُنَا وَلَى مُسْتَكُبِرًا كَانُ لَّمُ يَسْمَعُهَا كَاَنَّ فِى
أُذُنَيْهِ وَقُرٌَّ فَبَشِّرُهُ بِعَذَابٍ أَلِيْمِ ﴿٧﴾ إِنَّ الَّذِيْنَ امَنُوا وَعَمِلُوا
الصُّلِخْتِ لَهُمُ جَنْتُ النَّعِيْمِ ﴿٨﴾ خُلِدِيْنَ فِيْهَاءُ وَعْدَ اللهِ حَقَّاط
وَهُوَ الْعَزِيزُ الْحَكِيُمُ ﴿٩﴾
Alif Lam Mim. [1] These are verses of the Wise Book, [2]
a guidance and mercy for those good in deeds [3] who
are steadfast in Salah and who pay Zakah and do have
faith in the Hereafter. [4] It is these who are on guidance
given by their Lord, and it is just these who are
successful. [5]
And from among the people, there is he who buys the
distracting amusement of things, so that he, being

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Surah Luqman : 31 : 1- 9
devoid of knowledge, may mislead (people) from the
Way of Allah and make a mockery of it. Such people are
the ones for whom there is a disgraceful punishment. [6]
And when Our verses are recited to him, he turns away
in arrogance as if he did not hear them, as if there is
heaviness in his ears. So give him the 'good' news of a
painful punishment. [7]
Surely, those who believe and do righteous deeds, for
them there are gardens of bliss [8] where they shall live
forever - an absolute promise of Allah. And He is the
Mighty, the Wise. [9]
Commentary
The words: ◌َيُؤْتُونَ الزَّكوة (pay Zakah) in Verse 4 carry the injunction of
Zakah, although the verse is Makki .. This tells us that the original
injunction of Zakah had already been revealed before Hijrah, right there
in Makkah al-Mu'azzamah. As for the popular assumption that the
injunction of Zakah was enforced in the second year of Hijrah, it refers to
the arrangement of fixing its nisab (threshold), providing details of
obligatory amount to be paid, collecting and disbursing it on authorized
heads by the Islamic government. This was done in the second year of
Hijrah.
Ibn Kathir while commenting on verse 20 of Surah Al-Muzzammil:
Establish Salah and pay Zakah - 73:20) has arrived at) أَقِيمُوا الصَّلَوةَ وَاتُوا الزَّكوةَ
the same conclusion, because Surah Al-Muzzammil as one of the Makki
Surahs was revealed during the very initial period of the revelation of the
Qur'an. This tells us that the way Salah and Zakah have been described
mostly side by side in the verses of the Qur'an, its obligation had also
taken effect side by side. Allah knows best.
The word : اشتراء (ishtira) in :ِوَمِنَ النَّاسِ مَنْ يَّشْتَرِىُ لَهُوَ الْحَدِيث (And from among
the people who buys the distracting amusement of things - 31:6) literally
means 'to buy.' And on occasions, the same word is used in the sense of
doing an act instead of another' - as in:أُولَئِكَ الَّذِيْنَ اشْتَرَوا الصَّلْلَةَ بِالُهُدى (These
are the people who have bought error at the price of guidance - 2:16, 2:175)
and in some other verses.
The Cause of Revelation
This verse was revealed because of a particular event relating to Nadr
Ibn Harith. He was one of the top businessmen from among the Mushriks

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Surah Luqman : 31 : 1- 9
of Makkah who used to travel to different countries in connection with his
business. Once he bought and brought back a collection of historical
stories featuring Cyrus and other Persian kings from Iran. Thus armed,
he said to the Quraish of Makkah: "Muhammad
tells you the stories of
the people of 'Ad and Thamud and others. I shall tell you better stories,
those of Rustam, Isfandyar and other kings of Persia. They started
listening to his stories eagerly simply because they contained no lessons to
learn and no work to do. It was nothing but some delicious stories.
Because of these, many Mushriks who had some measure of interest in
the Divine Word because of its miraculous nature, rather listened to it
ذكره فى الروح عن) .stealthily, found an excuse to draw away from the Qur'an
(اسباب النزول للواحدى ومقاتل وذكر نحوه فى الدر المنثور برواية البيهقى
And according to a narration of Sayyidna Ibn 'Abbas 4ee in Ad-Durr
al-Manthur, the businessman mentioned above had brought in a singing
bondwoman he bought in a foreign country. It was through her that he
devised a plan to stop people from listening to the Qur'an. When he found
anyone intending to go and listen to the Qu'an, he would have him hear
his bondwoman sing before him. He used to say: 'Muhammad 22 makes
you listen to the Qur'an, then goes on to ask you to pray and fast which
make life difficult for you. Come, you listen to this music and enjoy the
fun.'
The verse of the Qur'an being referred to here was revealed in
relation to this very event. Here, the ishtira' (buying) of lahw al-hadith
(the distracting amusement of things) means either those tales of the
Persian kings, or this singing bondwoman. In terms of the event in the
background of the revelation, the word: sla) (ishtira') has been used in
the real sense for buying.
And in terms of the general sense of لَهُوَ الْحَدِيث (lahw al-hadith: the
distracting amusement of things) being enunciated later, the word: Il
(ishtira') is also in its general sense at this place, that is, to opt for
something instead of something else. This includes the buying of things of
'lahw' (amusement) as well.
/As for the word: حَدِيث (hadith) in لَهُوَ الْحَدِيث (lahw al-hadith), it is there
in the sense of tales told and things said and done. Then the word 'lahw'
itself literally means to become heedless. In other words, things that make

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Surah Luqman : 31 : 1- 9
one become negligent of what must be done are also called 'lahw.' Then
there are occasions when things that bring no worthwhile benefit, rather
serve as pastime or entertainment only, are also referred to as J 'lahw.'
As regards the meaning and exegetical explanation of the expression:
L' Jid (lahw al-hadith: distracting amusement of things - 4) in the
cited verse, sayings of commentators differ. In a narration of Sayyidna
Ibn Masud, Ibn 'Abbas and Jabir رضى الله عنهم أجمعين, it has been explained
as music, vocal or instrumental (reported and verified by al-Hakim, and
al-Baihaqi in ash-Shu'ab).
And in the view of the majority of Sahabah, Tabi in and commentators
at large, the expression: Jr4 (lahw al-hadith: the distracting
amusement of things) applies generally to everything which makes one
fall into a state of heedlessness as to the remembrance and worship of
Allah. Included therein is music accompanied by instruments, and
obscene or absurd fictional narratives as well. Imam al-Bukhari in his
book, al-'Adab al-Mufrad, and al-Baihaqi in his Sunan have both elected
to go by this Tafsir. Al-Bukhari has said:
لَهُوَ الْحَدِيْثِ هُوَالْغِنَاءُ وَاَشْبَاهُه،
'Lahw al-hadith' means playing music and things similar to it (which
make one heedless to the worship of Allah).
And it appears in Sunan al-Baihaqi that opting for or buying the
distracting amusement of things (اِشْتِرَاء لَهُوَ الْحَدِيث :ishtira' lahw al-hadith)
means buying a bondman or bondwoman who sings and plays
instruments, or buying similar other immodest things which make one
heedless to the remembrance of Allah. Ibn Jarir has also taken to this
general sense. The same generality is proved by a narration of Tirmidhi
where the Holy Prophet
has been reported to have said, 'Do not buy or
مثل هذا انزلت هذه الآية وَمِنَ النَّاسِ مَنْ ,sell singing bondwomen, after which he said
(About such things this verse [ i.e. verse 6 which is under discussion]
was revealed)
Islamic Legal Injunctions of , J'Lahw wa La'ib' (play and
game) and its Equipment
Full details of these injunctions supported by proofs from the Qur'an
and Sunnah have been provided in a treatise contained inall

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Surah Luqman : 31 : 1- 9
(Ahkam ul-Qur'an) written by this humble writer. It also carries an
equally detailed discussion on music and musical instruments in the light
of the Qur'an and Hadith along with the sayings of Muslim jurists and
mystics. This treatise in Arabic* has been published in volume V of
Ahkam ul-Qur'an. Learned readers may consult it at their discretion. A
gist is being given here for others interested in the subject.
First of all, it should be borne in mind wherever the Qur'an has
mentioned Lahw and La'ib, it is in the context of its disparagement and
degradation, the lowest degree of which is karahah (repugnance or
reprehensibility) (Ruh ul-M'ani and al-Kashshaf) and the cited verse is open
and clear in declaring it as vice.
And in Kitabul-Jihad of al-Hakim's Mustadrak, it has been reported
by Sayyidna Abu Hurairah 4ce that the Holy Prophet g said:
كُلُّ شَىْءٍ مِّنُ لَهْوِ الدُّنْيَا بَاطِلٌ إِلاَّ ثَلْثة: إِنْتَضَالُكَ بِقَوْسِكَ؛ وَتَأْدِيْبُكَ لِفَرَسِكَ،
وَمُلاَعَبَتُكَ لِأَهْلِكَ فَإِنَّهُنَّ مِنَ الْحَقِّ
Every Lahw (play) of the world is false except three things: (1)
that you play with your bow and arrow (2) and that you play
while training your horse and (3) that you play with your wife -
because these are among acceptable rights.
(Hakim has said that this Hadith is Sahih on the condition set forth by Muslim.
But, adh-Dhahabi and others have not accepted it as muttasil, (of an uninterrupted
chain) Instead, he calls it a mursal (of an interrupted chain). But, in the sight of the
majority of Hadith experts, a mursal hadith is also authentic).
In this Hadith, every 'lahw' or play has been declared as false with
the exception of three. These, in reality, are just not included under the
definition of 'lahw' because 'lahw' is supposed to be something in which
there is no worthwhile religious or worldly benefit. And these three things
are worthwhile. Many religious and worldly advantages are attached
with them. As for archery and training of horses, they are part of the
preparation for Jihad. Then, playfulness with one's wife serves the
purpose of procreation. That they have been named as 'lahw' is simply
because of outward similarity. In terms of reality, they are just not
included under 'lahw.' Similarly, other than these three, there are many
things that yield religious or worldly benefit while, seen outwardly, they
are supposed to be 'lahw' or play. These too have been rated as

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Surah Luqman : 31 : 1- 9
permissible in other narrations of Hadith; in fact, some of these have been
declared to be commendable. Relevant detail will follow.
In gist, the doing of things which are 'lahw,' in real terms, that is, in
which there is no benefit, neither religious nor worldly, are all necessarily
blameworthy and makruh (repugnant, reprehensible) after all. Then,
there are details about them. Some reach the extent of kufr (infidelity).
Others are explicitly haram (forbidden) the lowest degree of which is their
being makrüh tanzihi, that is, counter to the preferred choice (khilaf
al-awla). No 'lahw,' which really qualifies as 'lahw,' is exempt from it. As
for the plays exempted in Hadith, they just do not fall under the
definition of 'lahw' as it has been already clarified in Hadith itself. In Abu
Dawud, Tirmidhi, An-Nasa'i and Ibn Majah, there is a narration from
Sayyidna 'Uqbah Ibn 'Amir 4
. It appears in Kitab ul-Jihad in the words:
Three things do not) لَيْسَ مِنَ اللَّهُوِ ثَلاَثٌ تَأْدِيُبُ الرَّجُلِ فَرَسَهُ وَمَلاَ عَبَتُهُ، أَهْلَه، وَرَمْيُهُ بِقَوُسِهِ وَنَبْلِهِ
fall under 'lahw:' (1) Man training his horse and (2) playing with his wife
and (3) shooting with his bow and arrows (Naşbur-Rayah, p. 273, v. 4). This
Hadith has itself made it clear that these three things that have been
exempted are simply not included in 'lahw.'- and that which is really
'lahw' is false and blameworthy. The different degrees of its
blameworthiness follow next:
1. Playing that becomes a conduit of going astray from one's Religion,
or making others turn away from it, is kufr (infidelity) - as stated
in the cited verse : ◌ِ6 - وَمِنَ النَّاسِ مَنُ يَّشْتَرِىُ لَهُوَ الْحَدِيث. There it has been
declared to be an act of grave error and infidelity, the punishment
of which is painful, a punishment particular to those who have
disbelieved (kuffar). The reason is that this verse was revealed
following an event relating to Nadr Ibn Harith in which he had
used this 'lahw' to divert people from Islam. Therefore, this 'lahw'
(distracting amusement) did not remain simply haram (forbidden),
in fact, it went to the extent of becoming kufr (infidelity).
2. The second form is that which does not make people go astray from
Islamic Beliefs, but does make them get involved with something
forbidden and sinful. This, then, would not be kufr as such. But,
patently unlawful and gravely sinful it shall remain - as do all
those games played with bets. In other words, these may be games
where the element of gambling (qimar) is present with giving or

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Surah Luqman : 31 : 1- 9
taking of money on winning or losing, or recreational activities that
impede the performance of religious duties such as prayers and
fasting etc.
The reading of Shameless Fiction or Poetry or Writings of the
Proponents of the False is also Not Permissible.
In our time, an alarming number of young people get introduced to
shameless fiction, stories and novels based on plots featuring people who
fancy and flirt with crimes, and poetry composed of indecent and
shameless couplets. All these things are included under this kind of
distracting amusement which is forbidden 'lahw.' Similarly, the study of
ideas dished out by the wayward proponents of the false is also not
permissible for common people, because this could become an active agent
in misleading them from the straight path. Should the 'Ulama' who are
well grounded in religious knowledge study them for rebuttal, it does not
matter.
3. As for playing games that have neither an element of kufr
(infidelity) nor of open sinfulness, they are makruh (repugnant) in
that one would be wasting his energy and time in an activity that
yields no benefit.
Buying and Selling of the Equipment used in Games
From the details given above, we have also come to know the rule
: -
operating in the buying and selling of equipment used in games. The rule
is that the trading, buying and selling of equipment used in games
characterized by infidelity, error, unlawfulness and sin is also haram
(forbidden). And that which is used in makruh lahw, its trading is also
makruh; and the equipment that is used in permissible and exempted
games, its trading is also permissible; and the equipment that is used in
permissible and impermissible activities both, its trading is permissible.
Allowed and Permissible Games
As already explained in detail, what is blameworthy and prohibited is
that particular 'lahw' or amusement or play or game which has no
religious or worldly benefit in it. Games played to maintain physical
health and mobility, or for some other religious or worldly need, or at the
least, are for relief from fatigue without any excessive indulgence to the
extent of causing disruption in necessary duties, then, such games are

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Surah Luqman : 31 : 1- 9
allowed by the Shari'ah. And should the participation in them be with the
intention of fulfilling a religious need, then, they are thawab-worthy as
well.
Also mentioned in the Hadith appearing above was the exemption of
three game forms from the prohibition: Shooting of arrows, riding horses
and playing with 'ahl' (wife). And in a marfu' hadith (attributed to the
Holy Prophet
خير لهوالمؤمن :from Sayyidna Ibn 'Abbas e, it appears
The best game for a believer is swimming and the) السباحة وخير لهو المرأة المغزل
best game for a woman is the spinning wheel) (al-Jami' aş-Saghir, from Ibn
'Adiyy, with weak chain of narrators).
According to a narration, Sayyidna Salamah Ibn Akwa' de, says,
"Someone from among the Ansar of Madinah was a great sprinter. No one
could win a race against him. Once he publicly threw a challenge if there
was anyone who would run a race against him. I sought the permission of
the Holy Prophet
if I could compete against him. When he gave me the
permission, I was the one who went ahead in the race.' This tells us that it
is also permissible to practice foot racing.
Once, when a well-known wrestler called Rukanah challenged the
Holy Prophet seg to wrestle against him, he accepted the challenge and
won the bout (Abu Dawud in al-marasil).
Some Ethiopian young men used to play with spears as a rehearsal.
The Holy Prophet e let Sayyidah A'ishah رضى الله عنها see their game of
martial skill while she stood behind his back and he said to the
performers, "إِلُهُوا وَالْعَبُو" (ilhu wal-'abu: have fun, keep playing) [Reported by
al-Baihaqi in Ash-Shu'ab, as in al-Kanz, Bab ul-Lahw). In some narrations, the
following words also appear along with it: ◌ٌفَإِنّى أَكْرَهُ أَنْ يُّرِى فِىُ دِينِكُمُ غِلْطَة (I do not
like that people see harshness in your religion).
Similarly, it has been reported from some Şahabah that they, when
tired after their duties relating to the Qur'an and Hadith, would once in a
while relax with Arab poetry or historical events (from Sayyidna Ibn 'Abbas
in Kaff ar-Ra'a').
In a Hadith, it was said: "ًرَوّحُوا الْقُلُوُبَ سَاعَةٌ فَسَاعَة"] (Let your hearts rest
now and then). [Reported by Abu Dawud in his Marasil from Ibn Shihab 'mursalan',
that is, attributed to the Holy Prophet 25 by the student of one of the Sahabah with

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Surah Luqman : 31 : 1- 9
the name of the narrating Sahabi not mentioned] This hadith proves the
permissibility of recreation meant to relax one's mind and heart and the
need to spare some time for it.
However, when doing all these things, the aim should be to achieve
the correct and sound objective of those games. Playing for the sake of
playing should never be the objective. Even that too is restricted to the
measure of need. Any indulgence that stretches to unreasonable
proportions or touches the limits of excess would not be in order. Thus, the
reason behind the justification of all these games is no other but that they
have to be within their limits. If so, they would just not be counted as
'lahw.'
Games Prohibited Explicitly
Along with the games mentioned above, there are others the Holy
Prophet
¿ has prohibited particularly - even though, some benefits may
be seen therein - such as, chess, backgammon and others played with
counters and pieces. If accompanied by giving and taking of money on
winning and losing, then, this is gambling, and is absolutely haram
(forbidden). And should this not be the case and they may be played just
for enjoyment, even then, they have been prohibited in Hadith. According
to a narration of Sayyidna Buraidah in the Sahih of Muslim, the Holy
Prophet g said, "A person who plays backgammon is like the one who
has smeared his hands with the blood of pig." Similar to this, there is
another narration where words of curse appear against the player of
chess. ('Uqaili in ad-Du'afa' from Sayyidna Abu Hurairah 40 as in Naşbur-Rayah)
Similarly, the Holy Prophet
has declared playing with pigeons as
impermissible. [Abu Dawud in al-Marasil from Shuraiņ as in al-Kanz] The
apparent reason for the prohibition of this type of pastimes is that the
player of these games becomes so preoccupied with them that he would
turn heedless towards other things he must do, even to Salah, and other
religious obligations.
The Injunctions of Music and Musical Instruments
Some Sahabah have explained the expression: لَهُوَ الْحَدِيث (lahw
al-hadith: the distracting amusement of things) in the cited verse as
singing and playing of musical instruments. Then, there are others who
have explained it in the general sense and consider every such playful

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activity that makes one heedless towards Allah to be the meaning of:
lahw al-hadith). But, even in their view, singing and playing of) لَهُوَ الْحَدِيث
instrumental music are included therein.
And in another verse of the Qur'an: ◌َلاَيَشْهَدُونَ الزُّور (those who do not
witness falsehood - Al-Furqan, 25:72), the word: ... (az-zur: falsehood, the
false) has been explained by Imam Abu Hanifah, Mujahid, Muhammad
Ibn al-Hanafiyyah and others as 'ghina (singing and playing of
instrumental music).
And Abu Dawud and Ibn Majah in Sunan and Ibn Hibban in his
Sahih have reported from Sayyidna Abu Malik al-Ash'ari do that the
Holy Prophet g said:
لَيَشْرَبَنَّ نَاسٌ مِّنُ أُمَّتِى الْخَمُرَ يُسَمُّوْنَهَا بِغَيْرِ اسْمِهَا يُعُزَفُ عَلَى رُؤُسِهِمُ بِالْمَعَازِفِ
وَالْمُغَنِيَاتِ، يَخْسِفُ اللهُ بِهِمُ الأَرْضَ وَيَجْعَلُ اللَّهُ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيْرَ
Indeed some people from my community will drink wine giving
it a name other than the name it already has. Music will be
played right on their faces with instruments and singing
women in attendance. Allah Ta'ala will make the earth sink
with them, while He will make some of them monkeys and pigs.
And according to a narration from Sayyidna 'Abdullah Ibn 'Abbas que,
the Holy Prophet g said, "Allah Ta'ala has forbidden wine, gambling,
drum and sarangi (string instrument like violin) and he said, "Everything
that intoxicates is haram (forbidden, unlawful) [Reported by Imam Ahmad,
Abu Dawud and Ibn Hibban]
It has been reported from Sayyidna Abu Hurairah 480 that the Holy
Prophet % said:
روى عن ابى هريرةٌ قال قال رسول الله صلى الله عليه وسلَّم اذا اتخذ الفئ دولاً
والامانة مغنمًا والزكوة مغرمًا وتعلم لغيرالدين واطاع الرجل امرأته وعقّ أُمّه وأدنى
صديقه وأقصى أباه وظهرت الاصوات فى المساجد وساد القبيلة فاسقهم وكان
زعيم القوم أرذلهم وأُكُرِمَ الرّجل مخافة شرّه وظهرت القيان والمعازف وشربت
الخمور ولعن أخرهذه الأمّة أوّلها فليرتقبوا عند ذلك ريحا حمراء وزلزلة وخسفًا
ومسخًا وقذفًا وآیات تتابع کنظام بال قطع سلكه فتتابع بعضه بعضا (رواه الترمذى
وقال هذا حديث حسن غريب)
When spoils are taken as personal property and trust property

35
Surah Luqman : 31 : 1- 9
as spoils and Zakah as penalty, and religious learning is
acquired for worldly objectives, and when man starts obeying
his wife and disobeying his mother, and keeps his friend near
and his father far, and when voices rise in mosques and the
chief of a tribe becomes its worst sinner and when the chief of a
people becomes their lowest of the low and when wicked people
are respected out of fear for them, and when singing girls and
musical instruments appear all over and when wines of all sorts
are consumed and when the later of this Ummah start cursing
the former - then, at that time, you wait for a red storm, and
earthquake, and the sinking of the earth, and the
metamorphosis of figures and faces, and missiles, and the signs
of Doomsday following each other, one after the other, like a
broken necklace with its beads scattered simultaneously.
(Reported by Tirmidhi calling it a Hasan-Gharib Hadith)
A Warning Not to Be Ignored!
Read the words of this Hadith again and again, and you will start
seeing a blueprint of the world of our time spread out before you. Here is
an advance warning given by the Holy Prophet
almost fourteen
hundred years ago, against sins prevailing among Muslims, and which
are increasing day by day. He has reminded Muslims that they have to
remain vigilant against such conditions and take full precautions to avoid
such sins both personally and socially. Otherwise, once these sins become
accepted common practice, such sinners will be visited by Divine
punishments. Then, the very last signs of Qiyamah will appear squarely
before them. Since, the singing of women and the playing of musical
instruments are included under those sins, this narration has been cited
in the present context.
For that matter, there are many more authentic Ahadith where
singing and playing of musical instruments have been declared unlawful
and impermissible. Severe warnings have been given against indulging
in these. This humble writer has cited all these narrations in his treatise
entitled: كشف الغَنَاء عن وصف الغِنَا which is in Arabic and has been published
as Part V of Ahkam ul-Qur'an. Only some of those have been given here.
Reciting morally beneficial poetry in a good voice without
musical instruments is not prohibited
In contrast to what has been stated above, there are narrations that

36
Surah Luqman : 31 : 10 - 11
seem to hint towards permissibility of 'ghina" (singing). Such narrations
have also been collected and included in the treatise referred to here. To
bring the two kinds of narration in harmony, it can be said that the
singing of a non-mahram woman, or a song accompanied by musical
instruments are forbidden. This is in accordance with what has been
proved on the authority of the cited verses of the Qur'an and from the
Ahadith of the Holy Prophet 3. However, if some poetic compositions are
recited in a pleasing voice, and the reciting person is not a woman or a
beardless young man, and the subject of the poetry recited is also not
vulgar or indecent and is not inclusive of any other sin, then, it is
permissible.
As for the reports attributed to some revered sufis, that they listened
to 'ghina" (sama'), it is based on this kind of permissible 'ghina"- because,
it is certain that they followed the Shari'ah and Sunnah faithfully. That
they would ever commit some such sin, simply cannot be imagined. Those
learned among the Sufis have themselves explained it explicitly. The
treatise mentioned earlier carries the sayings of the jurists of the four
schools of jurisprudence as well as those of the Sufi authorities. At this
place, the summary as given has been considered sufficient in the present
context .*
Verses 10 - 11
خَلَقَ السَّمْوَتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا وَاَلْقَى فِى الْأَرْضِ رَوَاسِىَ أَنْ
تَمِيْدَ بِكُمْ وَبَثَّ فِيْهَا مِنْ كُلِّ دَابَّةٍ ﴿ وَأَنْزَلْنَا مِنَ السَّمَآءِ مَآءَّ فَاَ نْبَتْنَا
فِيْهَا مِنْ كُلِّ زَوْجِ كَرِيٍُ ﴿١٠﴾ هَذَا خَلُقُ اللّهِ فَارُوْنِىُ مَاذَا خَلَقَ
الَّذِيْنَ مِنْ دُونِهِ بَلِ الظَّلِمُونَ فِىُ ضَللٍ مُّبِيْنٍ ﴿١١)
He has created the skies without the pillars that you
may see, and placed mountains on the earth, lest it
shakes with you, and spread over it all kinds of
creatures. And We sent down water from the heavens
and caused to grow in it every noble pair. [10] This is
*. The original work in Arabic and its Urdu translation with exhaustive notes under
the title, "Islam aur Mausiqi" (Islam and Music) has been published by
Maktaba-e-Darul-Uloom, Jamia Darul-Uloom, Korangi, Karachi-75180, Pakistan.
Those interested in a detailed discussion of the subject would find both versions
useful.

37
Surah Luqman : 31 : 12 - 19
the creation of Allah. Now, show me what is created by
those others, besides Him. Rather, the transgressors
are in open error. [11]
Commentary
Verse 10 opens with the words: خَلَق السَّمُوتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا (He has created
the skies without the pillars that you may see). Another verse on the same
subject : اللّهُ الَّذِىُ رَفَعَ السَّمُوتِ بِغَيْرٍ عَمَدٍ تَرَوْنَهَا (Allah is the One who raised the
heavens without pillars. You see them. 13:2) has appeared earlier in
Surah Ar-Ra'd ( with a different translation). Analyzed grammatically,
the text admits two alternative meanings.
1. If we were to take Us (tarawnaha) to be the attribute of us ('am-
ad) and revert its pronoun to 'amad, it would mean that Allah Ta'ala
created the skies without pillars that you may see, that is, had the pillars
been there, you would have seen them. When pillars are not seen, it is
clear that this great roof of the sky has been erected without pillars. This
explanation has been reported from Sayyidna Hasan 4ee and Qatadah.
(Ibn Kathir)
2. And if we were to take the pronoun of: 455 (tarawnaha) as
reverting to: 'JI (as-samawat: the skies) and this sentence as standing
independently, then, it would mean that 'Allah Ta'ala created the skies
without pillars as you see.' Then, there is yet another option in the case of
the first grammatical analysis whereby it could also be taken to mean that
"The skies stand on pillars that you cannot see - they are invisible.' This
last explanation has been reported from Sayyidna Ibn 'Abbas, 'Ikrimah
and Mujahid رضى الله عنهم أجمعين (Ibn Kathir).
No matter what the option, the verse does point out to the particular
sign of the perfect power of Allah Ta'ala that He has made this extensive,
high and magnificent roof in a way that no column and pillar is seen
thereunder.
Verses 12 - 19
وَلَقَدْ أَتَيْنَا لُقُمْنَ الْحِكْمَةَ أَنِ اشْكُرُ لِلْهِ ، وَمَنْ يَشْكُرُ فَإِنَّمَا يَشْكُرُ
لِنَفُسِهِ، وَمَنْ كَفَرَ فَإِنَّ اللّهَ غَنِىٌّ حَمِيْدٌ ﴿١٢﴾ وَإِذْ قَالَ لُقُمْنُ لِاِبْنِهِ

38
Surah Luqman : 31 : 12 - 19
وَهُوَ يَعِظُه، يُبْنَىَّ لَا تُشْرِكُ بِاللهِ ، إِنَّ الشِّرُكَ لَظُلُمٌ عَظِيمٌ ﴿١٣﴾
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهَ وَهُنَا عَلَى وَهُنٍ وَّفِضْلُهُ فِىْ
عَامَيْنِ أَن اشْكُرُ لِىٌ وَلِوَ الِدَيْكَ ﴿ إِلَىَّ الْمَصِيْرُ ﴿١٤﴾ وَإِنْ جَاهَدكَ
عَلَى أَنْ تُشْرِكَ بِىُ مَالَيْسَ لَكَ بِهِ عِلْمٌ ، فَلَا تُطِعُهُمَا وَصَاحِبُهُمَا فِى
الدُّنْيَا مَعُرُوْفًا وَاتَّبِعُ سَبِيْلَ مَنْ آَنَابَ إِلَىَّ ◌َ ثُمَّ إِلَىَّ مَرْجِعُكُمْ
فَأْنَبِّئُكُمُ بِمَا كُنْتُمُ تَعْمَلُونَ ﴿١٥) يُنَّىَّ ◌ِنَّهَآ إِنُ تَكُ مِثْقَالَ حَبَّةٍ مِّنُ
خَرُدَلٍ فَتَكُنُ فِىُ صَخْرَةٍ أَوْ فِى السَّمُوْتِ أَوْفِى الْأَرْضِ يَأْتِ بِهَا
اللهُ﴿ إِنَّ اللّهَ لَطِيْفٌ خَبِيرٌ ﴿١٦﴾ يُنَّ أَقِمِ الصَّلْوَةَ وَأْمُرُ بِالْمَعُرُوُفِ
وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرُ عَلى مَآ أَصَابَكَ ، إِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُوْرِ
﴿١٧ ) وَلَا تُصَعِّرُ خَدَّكَ لِلنَّاسِ وَلَا تَمُشِ فِى الْأَرْضِ مَرَحًّاء إِنَّ اللّهُ
لَايُحِبُّ كُلَّ مُخْتَالٍ فَخُوُرٍ ﴿١٨﴾ وَاقُصِدُ فِىُ مَشْيِكَ وَاغْضُضْ مِنْ
صَوُتِكَ ﴿ إِنَّ أَنْكَرَ الْأَصَوَاتِ لَصَوُتُ الْحَمِيْرِ ﴿١٩)
And We gave wisdom to Luqman, ( and said), "Be
grateful to Allah." And whoever is grateful is, in fact,
grateful for his own benefit, and whoever is ungrateful,
then Allah is free of all needs, worthy of all praise. [12]
And when Luqman said to his son while he was
advising him, "My dear son, do not ascribe partners to
Allah. Indeed, ascribing partners to Allah (shirk) is
grave transgression." [13]
We commanded man (to be good) about his parents. His
mother carried him facing weakness after weakness,
and his weaning is in two years: "Be grateful to Me and
to your parents. To Me is the ultimate return. [14] And
if they force you to ascribe to Him partners about
whom you have no knowledge, do not obey them. And be
with them in this world, with due fairness, and follow
the way of the one who has turned himself towards Me.
Then, towards Me is your return, so I shall tell you
about what you had been doing." [15]

39
Surah Luqman : 31 : 12 - 19
"My dear son, in fact, if there be anything to the
measure of a grain of rye, and it be (hidden) in a rock or
in the heavens or in the earth, Allah will bring it forth.
Surely, Allah is All-Fine, All Aware. [16] My dear son,
establish Salah, and bid the Fair and forbid the Unfair,
and observe patience on what befalls you. Surely, this
is among the matters of determination. [17] And do not
turn your cheek away from people, and do not walk on
the earth haughtily. Surely, Allah does not like anyone
arrogant, proud. [18] And be moderate in your walk, and
lower your voice. Surely, the ugliest of voices is the
voice of the donkeys." [19]
Commentary
Who was Luqman الشَيها mentioned in verse 12:َوَلَقَدُ اتَيْنَا لُقُمْنَ الْحِكْمَة (And
We gave wisdom to Luqman)? According to a report of Wahb Ibn
Munnabih, Lugman, all was a nephew of Sayyidna Ayyub (Job) &
while Muqatil identifies him as his brother from his maternal aunt. It
appears in Tafsir ul-Baidawi and elsewhere that he lived long, as long as
the time of Sayyidna Dawud Heel. It is proved by other reports too that
Luqman, Sell appeared during the time of Sayyidna Dawud Kell.
And the report of Sayyidna Ibn 'Abbas 4% appearing in ad-Durr
al-Manthur says that he was an Ethiopian slave who worked as a
carpenter (narrated by Ibn Abi Shaibah and Ahmad in az-Zuhd, and Ibn Jarir and
Ibn al-Mundhir and others). When the Saabi, Sayyidna Jabir Ibn 'Abdullah
di
e was asked about his background, he said that he was an Ethiopian of
low height and flat nose. And Mujahid said that he was a thick-lipped,
cracked-footed Ethiopian slave (al-Zajjaj). (Ibn Kathir)
An Ethiopian came to Said Ibn al-Musayyab looking for an answer to
some religious problem. The famous Tabii consoled him by telling him
that he should not worry about the dark color of his skin, because there
were three highly revered persons from among the black people who were
regarded as the best of any people anywhere. Then he cited the names of
Sayyidna Bilal al-Habashi, Sayyidna Mahja', the freed slave of Sayyidna
العليا and Luqman ,رضى الله عنهم أجمعين Umar Ibn ul-Khattab)
The Identity of Luqman
According to Ibn Kathir, the majority of the elders concur that he was
not a prophet. That he was a prophet has been reported only from

40
Surah Luqman : 31 : 12 - 19
'Ikrimah , but the authority of this report is weak. Then, Imam
al-Baghawi reports a consensus on the fact that he was a man of wisdom
and knowledgeable in religious law, but not a prophet. (Mazhari)
Ibn Kathir has also pointed out to an unusual report from Sayyidna
Qatadah about him saying that Allah Ta' ala had given Lugman Sell a
choice between prophethood (nubuwwah) and wisdom (hikmah). He
opted for wisdom. And in some reports, it appears that he was given the
option to be a prophet. But he had submitted that he would be honored to
accept it if that was a command, otherwise he should be excused.
Again, it has also been reported from Sayyidna Qatadah that someone
asked Lugman, &&: 'Why did you prefer wisdom over prophethood while
you were given a choice between the two?' He said, "The office of a
prophet carries great responsibilities. Had that been given to me without
my choice, Allah Ta'ala would have been sufficient to see that I am
enabled to discharge its responsibilities as due. And if I had asked for it
with my choice and volition, the responsibility would have been mine.' (Ibn
Kathir)
Now, it already stands established that Luqman Mal was not a
Nabiyy or prophet. This is as held by the majority of the scholars. So, we
can say that the command mentioned in the present verse (i.e. Be grateful
to Allah) could have been given to him through Ilham (inspiration)
attributed to men of Allah (awliya' Allah).
Before the time of Sayyidna Dawud &dl, Lugman Mal used to give
Fatwa (religious rulings on questions asked by people). When Sayyidna
Dawud &&el was invested with prophethood, he stopped this practice
believing that he was not needed anymore. According to some reports, he
was a judge among the Bani Isra'il. Many words of wisdom have been
reported from him. Wahb Ibn Munnabih says that he has read more than
ten thousand of these. (Qurtubi)
On a certain day, while sage Luqman was addressing a big gathering
of people sharing his wisdom with them, there came a person and asked
him point blank: 'Are you not the same person who used to graze goats
with me in such and such forest?' Luqman &, said: 'Yes, I am the same
person." The man asked, 'How then, could you achieve this status that
such multitudes of people hold you in reverence and come to hear your

41
Surah Luqman : 31 : 12 - 19
words from far and wide?' Luqman &dl, said: 'The reason lies in two
things I do: (1) Always telling the truth and (2) avoiding the useless
things. It appears in another report that he said: 'I tell you about a few
things that have given me this station in life. If you were to take to these,
you too will have the same rank and status. These are as follow: (1) Lower
your gaze and hold your tongue. (2) Stay content with lawful sustenance.
(3) Guard your private parts. (4) Tell the truth and uphold it. (5) Fulfill
the pledge. (6) Honor the guest. (7)\Protect the neighbor. (8) Observe
silence against wasteful speech and leave off all useless indulgences.' (Ibn
Kathir)
What does the 'hikmah' given to Luqman actually mean?
The word: & (hikmah) has been used in the Qur'an (20 times)
conveying several meanings such as wisdom, knowledge, reason,
forbearance, patience, prophethood, and correctness of opinion.
Commentator Abu Hayyan has said: 'Hikmah means a statement in
words, a statement that teaches people a lesson, a lesson that goes down
their hearts and which they conserve and communicate to others.'
And the famous Sahabi, Sayyidna 'Abdullah Ibn 'Abbas de said:
'Hikmah means intellect, understanding and intelligence' while some
others have said that acting in accordance with knowledge is what
Hikmah is. In reality, there is no contradiction here. All these ingredients
are included under the purview of Hikmah. Those who have seen the
abridged Tafsir of moulana Ashraf Ali Thanavi in the original Urdu
version of the present Tafsir will notice that he has translated Hikmah in
the sense of prudence and wisdom and explained it as being knowledge
that has been put into practice. This is very comprehensive and very
clear.
After having mentioned the giving of Hikmah to Luqman, on whom
be peace, in this verse (12), it was said: "Be grateful to Allah." Here, the
first probability is to take the word: uf (qulna: We said) as understood.
The sense would be that 'We gave Hikmah to Luqman and commanded
him to be grateful to Allah.' Then, there are others who have also said
that the statement: AU Kål si (anishkur lillah: Be grateful to Allah) is in
itself an explanation of Hikmah. In other words, the Hikmah given to
Luqman was that 'We gave him the command to be grateful which he

42
Surah Luqman : 31 : 12 - 19
carried out.' In that case, it would mean that being grateful to the
blessings of Allah Ta'ala is the greatest wisdom (hikmah). Soon after, it
was explicitly clarified that this command to be grateful was not given by
Allah Ta'ala to earn some benefit for Himself. He needs no gratefulness
from anyone. In fact, it has been done in the interest of human beings
and for their benefit - because, according to the law of Allah, whoever is
grateful to Him, He causes an increase in the blessings given to a person.
Mentioned after that there are some words of wise counsel spoken by
Luqman to his son. These have been reported by the Qur'an so that
others may also benefit from these.
Out of these wise advices, first comes the soundness of beliefs, the
primary article of which is that one believes in Allah Ta'ala to be the
Creator and master of the entire universe without any association or
partnership of anyone or anything. In consequence, one should not take
anyone other than Allah as an object of worship, for no injustice can be as
grave in this world as the act of one who stoops to equate some creation of
يُبْنَىَّ لَا تُشْرِكُ بِاللّهِ إِنَّ الشِّرْكَ:Allah Ta ala with the Creator. Therefore, it was said
He's la (My dear son, do not ascribe partners to Allah. Indeed, ascribing
partners to Allah is (shirk) grave transgression - 13). Later, follow other
words of good counsel and wisdom spoken by Luqman to his son. In
between, there appears another command to highlight the gravity of
Shirk and that it has to be avoided under all circumstances. This
command is as follows:
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ جْ حَمَلَتْهُ أُّهَ وَهُنَّا عَلَى وَهُنٍ وَّفِضِلُهُ فِى عَامَيْنِ آَنِ اشْكُرُلِى
وَلِوَ الِدَيْكَ ﴿ إِلَىَّ الْمَصِيرُ ﴿١٤﴾ وَإِنْ جَاهَدُكَ عَلَى أَنْ تُشْرِكَ بِىُ مَالَيْسَ لَكَ بِهِ عِلْمٌ
فَلَا تُطِعُهُمَا وَصَاحِبُهُمَا فِى الدُّنْيَا مَعْرُوْفًا وَاتَّبِعُ سَبِيْلَ مَنْ أَنَابَ إِلَىَّ ◌َ ثُمَّ إِلَىَّ
مَرْجِعُكُمْ فَأُنَبِئُكُمُ بِمَا كُنْتُمُ تَعْمَلُونَ ﴿١٥﴾
And We commanded man (to be good) about his parents. His
mother carried him facing weakness after weakness, and his
weaning is in two years: "Be grateful to Me and to your parents.
To Me is the ultimate return. [14] And if they force you to
ascribe to Him partners about whom you have no knowledge, do
not obey them. And be with them, in this world, with due
fairness, and follow the way of the one who has turned himself
towards Me. Then, towards Me is your return, so I shall tell you

43
Surah Luqman : 31 : 12 - 19
about what you had been doing." [15]
Gratitude and Obedience to Parents is Obligatory - but,
Obedience to anyone Counter to Divine Command is not
Permissible
In effect, the command quoted above means: 'No doubt, We have
asked children to be grateful and obedient to their parents. We have even
commanded them to be grateful to Us, and along with it, to be grateful
and obedient to their parents. But, Shirk (the ascribing of partners in the
pristine divinity of Allah Ta'ala) is so grave a transgression and so serious
a sin that it does not become permissible for anyone, not even if one's
parents command or force someone to commit it. If the parents of a person
start forcing him or her to take someone as a partner of Allah Ta'ala, even
in that case, it is not permissible to obey their command.'
Now, at this place, where command has been given to be grateful to
parents and fulfill their rights, also pointed out is its efficient cause. Is it
not that one's mother has undergone great trial in the phenomena of his
or her life and survival? She has kept the child in her body for nine
months remaining vigilant and protective all the time. Because of this,
day by day, her weakness and discomfort kept increasing. This she
braved through. Then, even after the birth of the child, she handled the
task of feeding the child, a task that demanded painstaking attention day
and night and which also added to the already receding graph of her
weakness. Since, it is the mother who faces most of the hardship in
bringing up the child, therefore, the right of mother has been made to
precede even the right of father in the Shari'ah of Islam. What has been
said in : ◌ِوَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ ج حَمَلَتُهُ أُمُّهُ وَهُنَّا عَلَى وَهُنٍ وَّفِضلُهُ فِىُ عَامَيْن (And We
commanded man [to be good] about his parents. His mother carried him
facing weakness after weakness, and his weaning is in two years - 14)
comes to mean exactly this. After that, in: Sul. 3, (And if they force you
- 15), it was pointed out that the matter of ascribing anyone other than
Allah with Him is serious. In it, even the (otherwise essential) obedience
to parents is haram (unlawful).
Islam's Peerless Law of Justice
Now in a situation under which the parents force a son or daughter to
take to Shirk and Kufr while the command of Allah Ta'ala tells them not
to do what they say, things become difficult. One naturally fails to stay