Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 91)
Educational Models in the Story of Luqman the Wise (AS)
Was Luqman (AS) a prophet?
The Second View: Luqman (AS) Was a Prophet
Some scholars, including ‘Ikrimah, Al-Suddi, Al-Sha‘bi, and Qatadah (RA), held the view that Luqman (AS) was a prophet. [1]
The Preferred View
After mentioning the previous opinions, Al-Hafiz Ibn Kathir (RA) states that some narrations explicitly deny the prophethood of Luqman (AS), while others also indicate the same meaning. This is because his status as a servant is not generally consistent with prophethood, as prophets (AS) were usually chosen from among the well-known and respected families of their people. For this reason, the majority of the early scholars (Salaf) maintained that Luqman (AS) was not a prophet. [2]
Ibn Kathir (RA) further comments on the narration attributed to ‘Ikrimah (RA), stating that it was reported by Ibn Jarir and Ibn Abi Hatim (RA), but its chain of transmission contains Jabir ibn Yazid Al-Ju‘fi, who is considered a weak narrator. And Allah knows best. [3]
Therefore, the well-known and widely accepted opinion among Muslim scholars is that Luqman (AS) was not a prophet; rather, he was a righteous servant endowed with wisdom and divine insight.
The Wisdom of Luqman (AS)
Allah the Exalted honored Luqman (AS) with the great blessing of wisdom. As Allah says in the Noble Qur’an: «وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ وَمَنْ يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ» [4] Translation: “And indeed We bestowed wisdom upon Luqman, saying: ‘Give thanks to Allah.’ Whoever gives thanks does so only for his own benefit, and whoever is ungrateful, then indeed Allah is Self-Sufficient and Praiseworthy.”
This verse demonstrates that wisdom is a divine blessing and a great gift from Allah, guiding a person toward recognizing the truth, expressing gratitude, and performing righteous deeds.
Abdullah ibn Abbas (RA) interpreted wisdom as intelligence, understanding, and insight. [5] In other words, a wise person is one who possesses sound judgment, deep comprehension, and the ability to distinguish between truth and falsehood.
Mujahid (RA) likewise stated that wisdom consists of intelligence, religious understanding, and correctness in speech. [6]
According to this understanding, wisdom is not merely the possession of knowledge; rather, it includes the ability to use knowledge properly, speak wisely, and make sound decisions.
Al-Raghib Al-Isfahani (RA) defined wisdom as attaining the truth through knowledge and reason. He further explained that, when attributed to Allah, wisdom means creating things perfectly and placing everything in its proper place. When attributed to human beings, it refers to correctly understanding realities, performing righteous actions, and acting according to the truth.[7]
He states that this is the very quality with which Allah the Exalted described Luqman (AS). [8]
Imam Al-Nawawi (RA), after reviewing the statements of scholars concerning wisdom, concluded that wisdom is knowledge accompanied by sound judgment, knowledge of Allah, deep insight, purification of the soul, recognition of the truth, acting upon the truth, and avoiding the pursuit of false desires and falsehood. [9]
According to this definition, wisdom is not merely intellectual knowledge. Rather, it is a comprehensive combination of correct knowledge, noble character, spiritual insight, self-purification, and practical adherence to the truth.
For this reason, a truly wise person is one who not only recognizes the truth but also lives according to it.
Abu Bakr ibn Durayd (RA) said, “Every statement that admonishes you, prevents you from evil, calls you to virtue, or forbids you from wrongdoing is considered wisdom.” [10]
For this reason, the Messenger of Allah (PBUH) said: “Indeed, some poetry contains wisdom.”[11]
This means that poetry and literary expressions may sometimes contain profound meanings, beneficial advice, and wise truths that guide people toward goodness and virtue.
Therefore, the wisdom of Luqman (AS) was not merely theoretical knowledge. Rather, it was a combination of faith, intellect, insight, morality, gratitude, recognition of the truth, and righteous action. For this reason, Allah the Exalted immortalized his name in the Noble Qur’an and presented his words as a model of education, guidance, and admonition for humanity.
To be continued…
Previous Part
References:
[1]. Al-Qurtubi, Muhammad ibn Ahmad Al-Ansari, Al-Jami‘ li Ahkam Al-Qur’an, vol. 14, p. 59.
[2]. Ibn Kathir, Tafsir Ibn Kathir, vol. 3, p. 443.
[3]. Ibid., vol. 3, p. 443.
[4]. Surah Luqman, 31:12.
[5]. Allamah Al-Alusi, Ruh Al-Ma‘ani, vol. 21, p. 83.
[6]. Ibid., vol. 21, p. 83.
[7]. Al-Raghib Al-Isfahani, Mufradat Alfaz Al-Qur’an, p. 349.
[8]. Ibid., p. 349.
[9]. Al-Nawawi, Sharh Sahih Muslim, vol. 2, p. 220.
[10]. Ibid., vol. 2, p. 220.
[11]. Ibid.
