Allah Mtukufu asema:

Allah the Almighty says:

{Kwa yakini tulimpa Luqman Al-Hikmah (hekima na ufahamu wa kidini) tukamwambia: "Mshukuru Allah."Na anayeshukuru, basi anashukuru kwa faida ya nafsi yake mwenyewe. Na anayekufuru, basi hakika Allah ni Mwenye kujitosheleza (Asiyehitaji kitu), Mwenye kustahiki kila sifa. Na (kumbuka) Luqman alipomwambia mwanawe alipokuwa akimpa wasia: "Ewe mwanangu! Usimshirikishe Allah na chochote katika ibada. Hakika kumshirikisha Allah katika ibada ni dhulma kubwa kweli. Na tumemwamrisha mwanadamu (awe mwema na mtiifu kwa wazazi)}

{And indeed We bestowed upon Luqman AIHikmah (wisdom and religious understanding) saying: "Give thanks to Allah."And whoever gives thanks, he gives thanks for (the good of) his own self. And whoever is unthankful, then verily, Allah is All-Rich (Free of all needs), Worthy of all praise. And (remember) when Luqman said to his son when he was advising him: "O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is a great Zulm (wrong) indeed. And We have enjoined on man (to be dutiful and good)

kwa wazazi wake. Mama yake alimbeba katika udhaifu juu ya udhaifu na taabu juu ya taabu, na kunyonyesha kwake ni miaka miwili -mshukuru Mimi na wazazi wenu. Kwangu Mimi ndipo marejeo ya mwisho. Lakini wakikuhimiza wewe kunishirikisha katika ibada na Mimi kile usicho na elimu nacho, basi usiwatii; lakini shirikiana nao duniani kwa wema, na ufuate njia ya yule anayerejea kwangu kwa toba na utiifu. Kisha kwangu Mimi ndiko marejeo yenu, nami nitawaambia mliyokuwa mkiyatenda. "Ewe mwanangu! Hata ikiwa ni (kitu) chenye uzito sawa na punje ya mbegu ya haradali, na kikawa kiko ndani ya jiwe, au mbinguni au ardhini, Allah atakileta. Hakika Allah ni Mwenye hekima isiyo kifani (katika kukitoa punje hiyo), Mjuzi wa mahali pake. "Ewe mwanangu! Simamisha Swala, amrisha (watu) Al-Ma'ruf (Umoja wa Mwenyezi Mungu wa Kiislamu na yote yaliyo mema), na kataza (watu) Al-Munkar (yaani kukanusha Umoja wa Allah, washirikina wa kila aina na yote yaliyo maovu na mabaya), na vumilia kwa subira yatakayokupata. Hakika hayo ni miongoni mwa mambo yaliyo ya lazima (yaliyoamrishwa na Allah bila ya kuwepo ruhusa ya kuyaacha). "Wala usiwageukie watu kwa kiburi, wala usitembee katika ardhi kwa majivuno. Hakika Allah hampendi mwenye kujigamba mwenye kiburi. "Na uwe na kiasi katika mwendo wako na upunguze sauti yako. Hakika sauti mbaya kabisa ni mlio wa punda"}. (Luqman, 12-19)

to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years -give thanks to Me and to our parents. Unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience.Then to Me will be your return, and I shall tell you what you used to do. "O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place). "O my son! Aqim-As-Salat (perform As-Salat), enjoin (on people) Al-Ma'ruf (Islamic Monotheism and all that is good), and forbid (people) from Al- Munkar (i.e. disbelief in the Oneness of Allah, polytheists of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allah with no exemption). "And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster." "And be moderate (or show no insolence) in your walking and lower your voice. Verily, the harshest of all voices is the braying of the ass"}. (Luqman, 12-19)

Yeye ni Luqman Ibn 'Anqa' Ibn Sadun. Au, kama alivyosema As-Suhaili kutoka kwa Ibn Jarir na Al-Qutaibi, ni Luqman Ibn Tharan ambaye alikuwa miongoni mwa watu wa Aylah (Jerusalem).

He is Luqman Ibn 'Anqa' Ibn Sadun. Or, as stated by As-Suhaili from Ibn Jarir and Al-Qutaibi that he is Luqman Ibn Tharan who was from among the people of Aylah (Jerusalem).

Alikuwa mtu mcha Mungu aliyejitahidi sana katika ibada, na alijaliwa hekima. Pia, inasemekana kwamba alikuwa hakimu wakati wa uhai wa Nabii Dawudi. Na Mwenyezi Mungu ndiye anayejua zaidi.

He was a pious man who exerted himself in worship and who was blessed with wisdom. Also, it is said that he was a judge during the lifetime of Prophet Dawud (Peace be upon him). And, Allah knows best.

Imepokewa na Sufyan Ath-Thawri kutoka kwa Al-Ash'ath, kutoka kwa 'Ikrimah, kwa mamlaka ya Ibn 'Abbas (Allah amridhie) akisema: Alikuwa mtumwa Mhabeshi aliyefanya kazi ya useremala. Qatadah amesimulia kutoka kwa 'Abdullah Ibn Az-Zubair akisema: Nilimuuliza Jabir Ibn 'Abdullah kuhusu Luqman. Akasema: "Alikuwa mfupi mwenye pua bapa. Alitoka Nubia." Imepokewa na Yahia Ibn Sa'id Al-Ansari, kutoka kwa Sa'id Ibn Al-Musayib, kauli yake:

Narrated Sufyan Ath- Thawri from Al-Ash'ath after 'Ikrimah on the authority of Ibn 'Abbas (May Allah be pleased with him) as saying: He was an Ethiopian slave who worked as a carpenter. Qatadah narrated from' Abdullah Ibn Az-Zubair as saying: I asked Jabir Ibn 'Abdullah about Luqman. He said: "He was short with a flat nose. He was from Nubia" Narrated Yahia Ibn Sa' id Al-Ansari after Sa' id Ibn Al-Musayib his saying:

Luqman alikuwa miongoni mwa watu weusi wa Misri. Alikuwa na midomo minene, na Allah Mtukufu alimpa hekima lakini si unabii. Al-Awza'i alisema: Nilisimuliwa na 'Abdur Rahman Ibn Harmalah: kwamba mtu mweusi alimwendea Sa'id Ibn Al-Musayyib akimwomba sadaka. Sa'id alisema: Usihuzunike kwa rangi yako nyeusi, kwa sababu miongoni mwa watu bora kabisa walikuwepo watu weusi watatu: Bilal Ibn Rabah, Mahja' (mtumwa aliyeachiwa huru wa 'Umar Ibn Al-Khattab), na Luqman, mwenye hekima aliyekuwa mweusi, kutoka Nubia, na ambaye midomo yake ilikuwa minene.

Luqman belonged to the black men of Egypt. He had thick lips and Allah the Almighty granted him wisdom but not Prophethood. Al-Awza'i said: I was told by 'Abdur Rahman Ibn Harmalah: that a black man came to Sa' id Ibn AIMusayib asking him for charity. Sa' id said: do not feel distressed for your black color because there were from among the best of all people three blackmen: Bilal Ibn Rabah, Mahja' (the freed-slave of 'Umar Ibn Al-Khattab), and Luqman, the wise who was black, from Nubia and whose lips were thick.

Imepokelewa kutoka kwa Al-A'mash, kutoka kwa Mujahid: Luqman alikuwa mtumwa mweusi, mkubwa wa mwili, mwenye midomo minene, na mwenye miguu iliyopasuka. 'Umar Ibn Qais alisema: "Luqman alikuwa mtumwa mweusi, mwenye midomo minene na miguu iliyopasuka. Ilitokea wakati alipokuwa akiwahubiria watu, mtu mmoja alimjia na kumwambia: je, wewe si yule uliyekuwa ukichunga kondoo pamoja nami mahali fulani? Luqman akasema: ndiyo, ni mimi! Yule mtu akasema: basi, ni nini kilichokufikisha katika hadhi hii? Luqman akasema: kusema kweli, na kunyamaza kuhusu yale yasiyonihusu." (Hadithi hii ilipokelewa na Ibn Jarir, kutoka kwa Ibn Hamid, kutoka kwa Al-Hakam.)

Narrated Al-A'mash after Mujahid: Luqman was a black huge slave, thicklipped, and crackedfooted. 'Umar Ibn Qais said: "Luqman was a black slave, thick-lipped and cracked-footed. It happened while he was preaching some people, a man came to him and said: aren't you the one who used to look after the sheep with me at such and such place? Luqman said: yes, I am! The man said: then, what made you of that position? Luqman said: telling the truth and keeping silent regarding what does not concern me." (This Hadith was narrated by Ibn J arir after lbn Hamid after Al-Hakam)

Ibn Abu Hatim alisema: Nilipokewa na Abu Zar'ah kwamba alipokewa na Safwan baada ya Al-Walid baada ya 'Abdur Rahman Ibn Abu Yazid Ibn Jabir, ambaye alisema: "Allah Mtukufu alimtukuza Luqman kwa hekima yake. Mtu mmoja aliyekuwa akimfahamu alimwona na kusema: Je, wewe si mtumwa wa fulani ambaye zamani si muda mrefu alikuwa akiwachunga kondoo wangu? Luqman akasema: Ndiyo! Yule mtu akasema: Ni nini kilichokuinua hadi hali hii ya juu ninayokuona nayo? Luqman akasema: Qadari ya Mwenyezi Mungu, kurudisha amana, kusema kweli, na kuacha yasiyonihusu." Imesimuliwa na Ibn Wahb: Nilipokewa na 'Abdullah Ibn 'Ayyash Al-Fityani baada ya 'Umar, mtumwa aliyeachiwa huru wa 'Afrah, akisema: "Mtu mmoja alimwendea Luqman, mwenye hekima, akauliza: Je, wewe ni Luqman? Je, wewe ni mtumwa wa fulani? Akasema: "Ndiyo!" Yule mtu akasema: Wewe ni mchungaji mweusi! Luqman akasema: Kuhusu weusi wangu, uko wazi kwa kila mtu, basi nini kinakushangaza? Yule mtu akasema: Umekuwa ukitembelewa mara kwa mara na watu wanaokubali hukumu zako kwa furaha! Luqman akasema: Ewe ndugu! Ukifanya ninayokuambia, utakuwa kama hivi. Yule mtu akasema: Ni nini hicho? Luqman akasema: Kuinamisha macho yangu, kulinda ulimi wangu, kula halali, kuhifadhi usafi wangu, kutekeleza ahadi zangu, kutimiza wajibu wangu, kuwakaribisha wageni, kuwaheshimu jirani zangu, na kuacha yasiyonihusu. Yote haya ndiyo yaliyonifanya niwe kama unavyoniona." Siku moja Abu Ad-Darda' alimtaja Luqman mwenye hekima, akasema: Hakupewa hekima kwa sababu ya mali, watoto, nasaba, wala tabia za kurithi, bali alikuwa mwenye kujizuia, mchache wa maneno, mwenye kufikiri kwa kina, wala hakulala mchana. Zaidi ya hayo, hakuna aliyewahi kumwona akitema mate, akisafisha koo lake, akikamua ndimu, akijisaidia, akioga, akizingatia mambo ya kipuuzi, au akicheka kwa upumbavu. Alikuwa mfasaha na mwenye elimu pana. Hakulia wala kupiga kelele alipofiwa na watoto wake wote. Mwisho, alikuwa akiwatembelea wakuu na watu wa mamlaka ili kupatanisha, kufikiri kwa kina na kupata mawaidha. Kwa sababu ya haya yote, alipewa hekima hiyo kubwa.

Ibn Abu Hatim said: I was told by Abu Zar' ah that he was told by Safwan after Al- W alid after 'Abdur Rahman Ibn Abu Yazid Ibn Jabir who said: "Allah the Almighty raised Luqman's status for his wisdom. A man used to know him saw him and said: Aren't you the slave of so and so who used to look after my sheep not so long in the past? Luqman said: yes! The man said: What raised you to this high state I see? Luqman said: the Divine Decree, repaying the trust, telling the truth and discarding what does not concern me. " Narrated Ibn Wahb: I was told by 'Abdullah Ibn 'Ayyash Al-Fityani after' Umar, the freed slave of 'Afrah as saying: "A man came to Luqman, the wise and asked: Are you Luqman? Are you the slave of so and so? He said: "Yes!" The man said: You are the black shepherd! Luqman said: As for my black color, it is obviously apparent, so what makes you so astonished? The man said: You became frequently visited by the people who pleasingly accept your judgments! Luqman said: 0 cousin! If you do what I am telling you, you will be like this. The man said: What is it? Luqman said: Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at." One day Abu Ad-Darda' mentioned Luqman the wise and said: He was not granted wisdom because of wealth, children, lineage, or given habits, but he was self-restrained, taciturn, deep-thinking, and he never slept during the day. In addition, no one has ever seen him spitting, clearing his throat, squeezing the lemon, answering the call of nature, bathing, observing trivialities, or foolishly laughing. He was very eloquent and well-versed. He did not weep or cry when all his children died. Finally, he used to frequent the princes and men of authority to mediate and think thoroughly and find admonition. So, because of all these he was granted that great wisdom.

Baadhi ya watu walidai kwamba alipewa Utume, lakini akaogopa kwamba hataweza kutekeleza mahitaji na wajibu wake, hivyo akachagua kuwa na hekima kwa kuwa ni rahisi zaidi - hili haliwezi kuwa kweli kabisa - na Mwenyezi Mungu ndiye Mjuzi zaidi! Pia 'Ikrimah alisimulia kwamba: Luqman alikuwa Nabii.1

Some people claimed that he was offered Prophethood, and that he feared not to be able to carry out its requirements and obligations. Thus, he chose to have wisdom for it is easier -this cannot be totally true -and Allah knows best! 'Ikrimah also narrated that: Luqman was a Prophet.1

1 Hadithi hii ni dhaifu sana kwa sababu ya msimulizi mdogo, Al-Ja'fi, ambaye ametajwa na Imam Al-Bukhari na An-Nasa'i miongoni mwa wasimulizi dhaifu.

1This narration is very weak for the sub-narrator, Al-Ja' fi is mentioned by Imams Al-Bukhari and An-Nasa'i among the Weak Narrators.

Hata hivyo, wengi wa wanazuoni wana maoni kwamba alikuwa mtu mwenye hekima na si Nabii. Zaidi ya hayo, alitajwa katika Qur'ani Tukufu na alisifiwa sana na Allah Mtukufu, Ambaye anasimulia mawaidha yake kwa mwanawe mwenyewe ambamo anasema: {Ewe mwanangu! Usimshirikishe Allah na chochote. Hakika kumshirikisha Allah ni dhulma kubwa mno}, kwa hiyo alimkataza mwanawe na kumwonya dhidi ya kumshirikisha Allah na chochote. Imam Al-Bukhari alisema: Nilipokewa kutoka kwa Qutaibah, kutoka kwa Jarir, kutoka kwa Al-A'mash, kutoka kwa Ibrahim, kutoka kwa 'Alqamah, kutoka kwa 'Abdullah, kwamba alisema: "Aya ilipoteremka: {Walioamini na hawakuchanganya imani yao na dhulma (yaani}

However, the majority of scholars are of the view that he was a wise man and not a Prophet. Moreover, he was mentioned in the Glorious Qur'an and was highly praised by Allah the Almighty Who narrates his advice to his own son in which he says: {O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is a great Zulm (wrong) indeed}, so he forbade his son and warned him against joining others in worship with Allah. Imam Al-Bukhari said: I was told by Qutaibah after Jarir after Al-A'mash after Ibrahim after 'Alqamah after 'Abdullah as saying: "When the Verse: {It is those who believe and do not confuse their belief with wrong (i.e.

...na wakalivyoshiriki imani yao kwa dhulma, ... Hmm, I should translate the given text faithfully. The text begins with a partial verse fragment: "joining others in worship with Allah} (Al-An' am, 82) was revealed, we said:" Translation: ...kumshirikisha wengine katika ibada pamoja na Allah} (Al-An'am, 82) ilipoteremshwa, tukasema:

joining others in worship with Allah} (Al-An' am, 82) was revealed, we said:

"Ee Mjumbe wa Allah! Ni nani miongoni mwetu ambaye hajajidhulumu nafsi yake?" Yeye (ﷺ) akajibu: "Sivyo mnavyosema, kwani 'dhulma' katika Aya ile na 'msichanganye imani yao na dhulma' maana yake ni SHIRK (yaani kumshirikisha mwingine katika ibada pamoja na Allah). Je, hamjasikia kauli ya Luqman kwa mwanawe: {Ee mwanangu! Usimshirikishe Allah na chochote, kwani kumshirikisha Allah ni dhulma kubwa kabisa}." (Luqman, 13)

"0 Allah's Messenger! Who is there amongst us who has not done wrong to himself?" He (Peace be upon him) replied: "It is not as you say, for 'wrong' in the Verse and' do not confuse their belief with wrong' means 'SHIRK' (i.e. joining others in worship with Allah). Haven't you heard Luqman's saying to his son, {O my son! Join not others in worship with Allah, verily joining others in worship with Allah is a great wrong indeed}." (Luqman, 13)

Kisha, Allah anatufahamisha wasia Wake wa kuwatunza wazazi wao. Anaeleza haki zao juu ya watoto na anaamuru tuwafanyie wema hata kama walikuwa washirikina. Lakini mtu hapaswi kuwatii wazazi wake ikiwa wanamwalika kumshirikisha mwingine katika ibada pamoja na Allah. Kisha Allah anaendeleza wasia wa Luqman kwa mwanawe akisema: {Ewe mwanangu! Hata kama (jambo) lingekuwa na uzito wa punje ya mbegu ya haradali, nalo likawa ndani ya jabali, au mbinguni, au ardhini, Allah atalileta. Hakika Allah ni Mwenye kujua mambo madogo kabisa, Mjuzi wa kila kitu}. Yaani, anamkataza kumdhulumu mtu hata kwa kiasi kidogo kabisa, kwa kuwa Allah ataleta hilo na kumhesabu siku ya Kiyama. Allah Mtukufu anasema: {Hakika Allah hamdhulumu hata uzito wa chembe (au wa chungu mdogo)} (An-Nisaa, 40), na: {Na tutaweka mizani ya uadilifu siku ya Kiyama, basi nafsi haitadhulumiwa chochote. Na hata kama ni uzito wa mbegu ya haradali, tutauleta. Na inatosha kwetu kuwa Wenye kuhesabu} (Al-Anbiyaa, 47). Pia alimwambia kwamba jambo hilo ovu, hata likiwa na uzito wa punje ya mbegu ya haradali, au likiwa ndani ya jabali gumu, au mbinguni au ardhini, Allah atalileta kwa sababu anajua mahali pake halisi: {Hakika Allah ni Mwenye kujua mambo madogo kabisa, Mjuzi wa kila kitu}. Allah Mtukufu pia anasema: {Na kwake ndio funguo za ghaibu, hakuna awajuaye ila Yeye. Naye anajua yaliyomo katika nchi kavu na baharini; hakuna jani linaloanguka ila Anajua. Wala hakuna punje katika giza za ardhi, wala kitu kibichi wala kikavu, ila kimo katika Kitabu chenye kubainisha} (Al-An'aam, 59), na: {Wala hakuna kitu kilichofichika mbinguni wala ardhini ila kimo katika Kitabu chenye kubainisha (yaani Al-Lawh Al-Mahfuudh)} (An-Naml, 75), na: {Mjuzi wa ghaibu; hatakosekana kwake hata uzito wa chembe (au wa chungu mdogo) mbinguni wala ardhini, wala kilicho kidogo kuliko hicho wala kikubwa, ila kimo katika Kitabu chenye kubainisha}. …mbinguni au ardhini, lakini yote yamo katika Kitabu kilicho wazi (Al-Lauh Al-Mahfuz)} (Saba', 3).

Then, Allah informs us of His advice to mankind to take care of parents. He states their rights on the children and orders us to be kind with them even if they were polytheists. But, one should not obey them if they invite him to join others in worship with Allah. Then Allah resumes Luqman's advice to his son saying: {O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place)}, i.e. he forbids him to do wrong to the people even in the slightest way, for Allah will bring it forth and bring him to account on the Day of Resurrection. Allah Almighty says: {Surely! Allah wrongs not even of the weight of an atom (or a small ant)} (An-Nisa', 40) and, {And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account} (Al-Anbiya', 47) and, he told him if that wrong deed was equal to the weight of a grain of mustard seed, or if it was in a solid rock, or in the heavens or in the earth, Allah will bring it forth for He knows its exact place, {Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place)}. Allah Almighty also says: {And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record} (Al-An'am, 59) and, {And there is nothing hidden in the heaven and the earth but it is in a Clear Book (i.e. Al-Lauh Al-Mahfuz)} (An-Naml, 75) and, {the All-Knower of the Unseen, it will come to you; not even the weight of an atom (or a small ant) or less than that or greater escapes His Knowledge in .the heavens or in the earth but it is in a Clear Book (Al-Lauh Al-Mahfuz)} (Saba', 3).

As-Sadiy alidai kwamba jiwe linalotajwa katika Aya ni lile lililo chini ya ardhi ya saba. Lakini madai haya yanakataliwa kabisa, kwa sababu neno "jiwe" (rock) ni la kutokuwa na uhakika (indefinite), na kama madai yake yangekuwa kweli, lingesemwa "lile jiwe". Basi, "jiwe" hapa linamaanisha jiwe lolote lile, wala si jiwe maalum. Abu Sa'id Al-Khudri amesimulia kwamba Mtume Muhammad ﷺ alisema: "Ikiwa mmoja wenu atatenda matendo ndani ya jiwe gumu lisilo na mlango wala tundu, matendo yake, yawe yoyote, yatatoka (yatadhihirika kwa umma)." Kisha Luqman alisema: {Ee mwanangu! Simamisha Sala (fanya Sala kwa usahihi na kwa wakati wake)}. Kisha alisema: {Amrisha (watu) Al-Ma'ruf (Utauhidi wa Kiislamu na kila lililo jema), na ukataze (watu) Al-Munkar (yaani kukufuru Umoja wa Mwenyezi Mungu, washirikina wa kila aina na kila lililo baya na ovu)}, yaani kwa nguvu zako zote, kwa mkono wako, kwa ulimi wako, na ikiwa huwezi, basi kwa moyo wako (yaani kuukataa na kuuchukia). Kisha akamwusia asubiri kwa subira, akisema: {Na subiri kwa subira yatakayokupata}, kwa sababu mtu akiamrisha yaliyo mema na kukataza maovu, huenda akaonekana kuwa adui wa baadhi ya watu (lakini malipo ya mwisho bila shaka yatakuwa yake). Kwa sababu hiyo, alimwamuru kuwa na subira. {Hakika haya ni katika mambo ya msingi yaliyoamriwa na Mwenyezi Mungu bila ya kuondolewa} ambayo ni lazima na haiwezi kupuuzwa.

As-Sadiy claimed that the rock mentioned in the Verse is that which lies beneath the seventh earth. But, this claim is totally rejected for the word "rock" is indefinite and if his claim were true, it would be "the rock". So, "rock" here means any rock whatever and not a particular one. Narrated Abu Sa'id Al- Khudri after Prophet Muhammad (Peace be up9n him) as saying: "If any of you performs deeds in a solid rock that has no door or hole, his deeds, whatever they are, will come out (to the public)." Then, Luqman said: {O my son! Aqim-As- Sa.lah (perform As-Salah)}, i.e. perform it properly and in due time. Then, he said: {enjoin (on people) Al-Ma'ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheists of all kinds and all that is evil and bad)}, i.e. with your full power, with your hand, tongue and if you could not, let it be with your heart (i.e. reject and resent it). Then, he advised him to observe patience saying: {and bear with patience whatever befalls you}, for if one enjoins what is good and forbids the evil, he will probably regarded as enemy to certain people (but, the final reward would surely be his). For this, he commanded him to observe patience. {Verily, these are some of the important commandments (ordered by Allah with no exemption)} that are inevitable and cannot be neglected.

Mwenyezi Mungu Mtukufu anasema: {Wala usigeuze uso wako kwa watu kwa kiburi}, amesimulia Ibn `Abbas, Mujahid, `Ikrimah, Sa`id Ibn Jubair, Ad-Dahhak, Yazid Ibn Al-Asam, Abu Al-Jawza' na wengineo: Maana yake ni kwamba mtu asiwe mwenye kujionyesha wala mwenye kiburi.

Allah the Almighty says: {And turn not your face away from men with pride}, narrated Ibn `Abbas, Mujahid, `Ikrimah, Sa`id Ibn Jubair, Ad-Dahhak, Yazid Ibn Al-Asam, Abu Al-Jawza' and others: This means one shouldn't be showy or arrogant.

Allah Mtukufu anasema: {wala usitembee duniani kwa kiburi.

Allah the Almighty says: {nor walk in insolence through the earth.

Hakika, Allah hawapendi mtu yeyote mwenye kiburi anayejigamba,} hapa, Luqman anamkataza mwanawe kutembea kwa madaha. Allah Mtukufu anasema: {Wala usitembee katika ardhi kwa kiburi na majivuno. Hakika wewe hutaweza kuipasua ardhi, wala hutaweza kufikia urefu wa milima}. (Al-Isra', 37) yaani, hutaweza kuipitia ardhi yote, wala kuipenya kwa kutembea kwako kwa kasi au hatua zako nzito, wala hutafikia urefu wa milima kwa kujionyesha au kiburi chako. Basi, jijue vizuri, kwa kuwa wewe ni binadamu tu (ulioumbwa kumwabudu Allah Peke Yake). Hadithi ya Mtume ﷺ inasema:

Verily, Allah likes not any arrogant boaster}, here, Luqman forbids his son to strut in his walk. Allah the Almighty says: {And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height}. (AlIsra', 37) i.e. you will neither be able to tread the whole earth, nor penetrate it with your fast walking or strong footsteps, nor will you be as high as mountains with your showing-off or arrogance. So, know yourself well, for you are only a human being (created to worship Allah Alone). The Prophetic Hadith states:

"Wakati mtu mmoja alipokuwa akitembea, akiburuza vazi lake kwa kiburi, alifanywa na ardhi kumeza, na ataendelea kuzama ndani yake hadi Siku ya Kiyama." (Imepokewa na Imam Al-Bukhari katika Sahih yake) Hadithi nyingine ya Mtume inasema: "Jihadharini kuburuza vazi lenu kwa kiburi, kwani hilo ni kujivuna ambako Allah hakupendi." Allah Mtukufu anasema: {Hakika Allah hawapendi wenye kiburi wenye kujivuna}.

"While a man was walking, dragging his dress with pride, he was caused to be swallowed by the earth and will go on sinking in it till the Day of Resurrection." (Transmitted by Imam Al-Bukhari in his Sahih) Another Prophetic Hadith states that: "Beware dragging your dress with pride, for this is boastfulness which is not loved (liked) by Allah " Allah the Almighty says: {Verily, Allah likes not any arrogant boaster}.

Baada ya Luqman kumkataza mwanawe kutembea kwa kujivuna, anamwamuru awe wa kiasi katika kutembea kwake, akisema: {Na uwe wa kiasi (au usionyeshe kiburi)

After Luqman forbids his son to walk boastfully, he orders him to be moderate in his walking, saying: {And be moderate (or show no insolence)

...katika kutembea kwako}, yaani, usitembee kwa haraka sana wala kwa polepole mno, bali chukua njia iliyo kati ya hizo. {Na waja wema wa Mwingi wa Rehema (Allah) ni wale wanaotembea katika ardhi kwa unyenyekevu na utulivu, na wajinga wanapowazungumzia (kwa maneno mabaya) wao hujibu kwa maneno laini ya upole}. (Al-Furqan, 63) Kisha, Luqman anasema: {na ushushe sauti yako}, yaani, ukizungumza, usiinue sauti yako kwa nguvu sana, kwa sababu kelele za punda ndizo sauti mbaya kuliko zote.

in your walking}, i.e. do not walk fast or too slow, rather take a course inbetween, {And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness}. (Al-Furqan, 63) Then, Luqman says: {and lower your voice}, i.e. if you talk, do not raise your voice very loudly because the braying of the ass is the harshest of all voices.

Imesimuliwa kutoka kwa Abu Hurairah (Allah amridhie): Mtume ﷺ alisema: "Mnaposikia kiwiko cha jogoo, muombeni Allah fadhila (kwa kuwa kuwika kwake kunaashiria kuwa ameona malaika). Na mnaposikia milio ya punda, mtafuteni kinga kwa Allah kutokana na Shetani, kwa kuwa (milio yake inaashiria) kuwa ameona shetani." (Imepokewa na Imamu Al-Bukhari katika Sahih yake). Kwa sababu hii, ni haramu kupaza sauti bila ulazima. Lakini kupaza sauti kwa Adhana (Wito wa Sala) na uwanjani vitani kunaruhusiwa.

Narrated Abu Hurairah (May Allah be pleased with him): The Prophet (Peace be upon him) said: "When you hear the crowing of cocks, ask for Allah's Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek Refuge with Allah from Satan for (their braying indicates) that they have seen a Satan." (Transmitted by Imam Al-Bukhari in his Sahih). For this, it is forbidden to raise one's voice needlessly. But, raising the voice with the Adhan (the Call to Prayer) and in the battlefield is permitted.

Hizi ni baadhi ya nasaha alizompa Luqmani mwanawe ambazo zimetajwa katika Qur'ani Tukufu. Nyingine nyingi zimetajwa katika kitabu kiitwacho Hikmat Luqman (Hekima ya Luqman). Kutoka kitabu hiki chenye thamani, tunanukuu yafuatayo:

These are the pieces of advice given by Luqman to his son that are mentioned in the Glorious Qur'an. Many others have been mentioned in a book titled Hikmat Luqman (Luqman's Wisdom). From this valuable book, we cite the following:

Imepokewa na Imam Ahmad kwamba Ibn 'Umar (Allah awe radhi naye na baba yake)

Narrated Imam Ahmed that Ibn 'Umar (May Allah be pleased with both of them)

Tulielezwa na Mjumbe wa Allah ﷺ kwamba: "Luqman, mwenye hekima, alikuwa akisema: Kama kitu chochote kingekabidhiwa kwa Allah, Yeye angekihifadhi."9

said: We were told by Allah's Messenger (Peace be upon him) that: "Luqman, the wise used to say: If anything was entrusted to Allah, He would preserve it.”9

Imepokewa na Ibn Hatim kwamba Al-Qasim Ibn Mukhaimirah aliripoti kuwa Mjumbe wa Allah ﷺ alisema: "Luqman alimwambia mwanawe alipokuwa akimpa ushauri: 'Ee mwanangu! Jihadhari na kusengenya, kwa kuwa ni usaliti usiku na kudharauliwa mchana.'" Imepokewa na Damurah baada ya As-Sariy Ibn Yahia akisema: Luqman alimwambia mwanawe: "Ee mwanangu! Hakika hekima imemfikisha maskini katika mahakama za wafalme."

Narrated Ibn Hatim that Al-Qasim Ibn Mukhaimirah reported that Allah's Messenger (Peace be upon him) said: "Luqman said to his son when he was advising him: "0 my son! Beware of masking for it is treason by night and dispraise during the day. " Narrated Damurah after As-Sariy Ibn Yahia as saying: Luqman said to his son: "On my son! Verily, wisdom has brought the indigent to the courts of kings.

Nilisimuliwa na baba yangu, baada ya 'Abdah bin Sulaiman, baada ya Ibn Al-Mubarak, baada ya 'Abdur Rahman Al-Mas'udi, baada ya 'Aun bin 'Abdullah, kwamba alisema: Luqman alimwambia mwanawe: "Ewe mwanangu! Ukiingia katika kikao cha watu, anza kuwasalimu kwa salamu (ukisema As-Salamu 'Alaikum (Amani iwe juu yenu)), kisha chukua upande wako na usiseme neno hadi wao waseme. Ukiwakuta wanafanya Kumkumbuka Allah, jiunge nao. Lakini, ikiwa wanafanya jambo jingine, geuka mbali nao na utafute wengine (wanaomkumbuka Allah Mtukufu)." Nilisimuliwa na baba yangu, baada ya 'Amr bin 'Uthman, baada ya Damurah bin Hafs bin 'Umar, kwamba alisema: "Luqman aliweka mfuko wa haradali kando yake na kuanza kumpa mwanawe ushauri, akimpa kila ushauri chembe moja ya haradali hadi ikaisha yote."

I was told by my father after 'Abdah lbn Sulaiman after Ibn Al-Mubarak after 'Abdur Rahman Al-Mas' udi after 'Aun Ibn 'Abdullah as saying: Luqman said to his son: "0 my son! If you come to a people's setting, start them with salutation (Saying As-Salamu 'Alaikum (Peace be with you)), then, take a side and do not utter a word till they speak. If you find them observing the Remembrance of Allah, join them. But, if they observe anything else, turn away from them and seek others (who remember Allah Almighty). " I was told by my father after 'Amr Ibn 'Uthman after Damurah Ibn Hafs Ibn 'Umar as saying: "Luqman placed a bag of mustards beside him and started to advise his son, giving him with every piece of advice a mustard till it all ran out.

Alisema: Ewe mwanangu! Nimekupa ushauri ambao, kama ungepewa mlima, ungeupasua.

He said: 0 my son! I gave you advice that if a mountain was given, it would split.

Alisema: kisha, mwanawe alipigwa kama na pigo. " Ibn 'Abbas (Allah amridhie) alisimulia: "Waangalieni wanaume weusi, kwani watatu miongoni mwao ni katika watu wa Peponi: Luqman mwenye hekima, Negus na Bilal (mwadhini)." (Hata hivyo, Hadithi hii ni ya ajabu na imekataliwa.)

He said: then, his son was as if struck. " Ibn 'Abbas (May Allah be pleased with him) narrated: "Take care of the black men for three from among them are of the people of Paradise: Luqman the wise, Negus and Bilal (the Caller to Prayer)." (However, this Hadith is odd and rejected).

Imam Ahmed, katika kitabu chake Az-Zuhd (Uchamungu wa Kujitenga na Dunia), alitaja wasifu wa Luqman pamoja na mambo mengine mengi ya thamani. Alisema: Nilisimuliwa na Waki' kutoka kwa Sufyan, kutoka kwa mtu asiyetajwa jina, kutoka kwa Mujahid, akisema: Kauli ya Allah:

Imam Ahmed, in his book Az-Zuhd (Asceticism), mentioned Luqman' s biography and many other valuable things. He said: I was told by Waki' after Sufyan after an unidentified man after Mujahid as saying: Allah's Statement:

{Na hakika tulimpa Luqman Al-Hikmah}, yaani hekima na ufahamu wa dini. Akaongeza: hakuwa Nabii. Vivyo hivyo ndivyo alivyosimulia Wahb Ibn Munabih.

{And indeed We bestowed upon Luqman Al-Hikmah}, i.e. wisdom and religious understanding. He added: he was not a Prophet. The same was narrated by Wahb Ibn Munabih.

Waki' alituambia kutoka kwa Sufyan, kutoka kwa Ash'ath, kutoka kwa 'Ikrimah, kutoka kwa Ibn 'Abbas (Allah amridhie) kwamba alisema: Luqman alikuwa mtumwa Mhabeshi.

Waki' told us after Sufyan after Ash'ath after 'Ikrimah after Ibn 'Abbas (May Allah be pleased with him) that he said: Luqman was an Ethiopian slave.

Aswad alituambia baada ya Hammad, baada ya 'Ali Ibn Yazid, baada ya Sa'id Ibn Al-Musaiyb akisema: Luqman alikuwa mshona nguo.

Aswad told us after Hammad after 'Ali Ibn Yazid after Sa'id Ibn Al-Musaiyb as saying: Luqman was a tailor.

Saiyar alitueleza baada ya Ja'far, baada ya Malik Ibn Dinar, akisema: Luqman alimwambia mwanawe: "Ee mwanangu! Fanya utii kwa Allah kuwa biashara yako, nawe utapata faida bila kuwa na bidhaa yoyote." Yazid alitueleza baada ya Abul Ashhab, baada ya Muhammad Ibn Wasi', akisema:

Saiyar told us after Ja'far after Malik Ibn Dinar as saying: Luqman said to his son: "0 my son! Take Allah's Obedience as your trade, and you will gain profits without having any merchandises." Yazid told us after Abul Ashhab after Muhammad Ibn Wasi' as saying:

Luqman alimwambia mwanawe: "Ee mwanangu! Mche Allah, wala usiwaache watu waone kwamba unamcha Yeye ili upate heshima (kutoka kwao) ilhali moyo wako umejaa dhambi." Yazid Ibn Hamn na Waki' walituambia baada ya Abul Ashhab, baada ya Khalid Ar-Rab'i, akisema: "Luqman alikuwa mtumwa Mhabeshi aliyefanya kazi ya useremala. Siku moja, bwana wake alimwamuru amchinje mbuzi na amlete sehemu mbili zenye ladha nzuri na tamu zaidi kati yake. Luqman alifanya hivyo, akamletea ulimi na moyo. Bwana wake akauliza: Je, hukupata kitu chenye ladha zaidi kuliko hivi?"

Luqman said to his son: "0 my son! Fear Allah and do not let the people notice that you fear Him to gain honor (from them) while your heart is sinful." Y azid Ibn Hamn and Waki' told us after Abul AShhab after Khalid Ar-Rab'i as saying: "Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts thereof. Luqman did so and brought him the tongue and heart. The master asked: Did not you find anything more pleasant than these?

Luqman alisema: Hapana! Baada ya muda, bwana wake alimwamuru amchinje mbuzi na atupe sehemu mbili zilizo mbaya zaidi kati yake. Luqman alimchinja mbuzi na kutupa ulimi na moyo. Bwana wake alipaza sauti na kusema: Nilikuamuru uniletee sehemu zake tamu zaidi, nawe umeleta ulimi na moyo; nami nilikuamuru utupe sehemu zake mbaya zaidi, nawe umetupa ulimi na moyo. Hii inawezekanaje? Luqman alisema: Hakuna kitu kinachoweza kuwa cha kufurahisha zaidi ya hivi, ikiwa ni vizuri, na hakuna kitu kinachoweza kuwa kibaya zaidi ya hivi, ikiwa ni kibaya. Dawud Ibn Rashid alituambia, akimnukuu Ibn Al-Mubarak, akimnukuu Mu'amir, akimnukuu Abu 'Uthman, mtu kutoka Basra, kwamba Luqman alimwambia mwanawe: "Ee mwanangu! Usitamani kuwa rafiki wa mpumbavu ili asije akafikiri kwamba unakubaliana na upumbavu wake."

Luqman said: No! After a while, the master ordered him to slaughter a goat and to throw the most malignant two parts thereof. Luqman slaughtered the goat and threw the tongue and heart. The master exclaimed and said: I ordered you to bring me the most delicious parts thereof and you brought me the tongue and heart, and I ordered you to throwaway the most malignant parts thereof and you threw the tongue and heart, how can this be? Luqman said: Nothing can be more pleasing than these if they were good, and nothing can be more malicious than these if they were malignant." Dawud Ibn Rashid told us after Ibn Al-Mubarak after Mu'amir after Abu 'Uthman, a man from Basrah, as saying: Luqman said to his son: "0 my son! Do not wish for befriending a fool that he may think you approve his foolishness.

Na usiichukulie kwa wepesi ghadhabu ya mtu mwenye hekima, ili akuepuke." Dawud Ibn Usaid alitusimulia baada ya Isma'il Ibn 'Ayyash, baada ya Damdam Ibn Zar'ah, baada ya Shuraih Ibn 'Ubaid Al-Hadrami, baada ya 'Abdullah Ibn Zaid kusema: Luqman alisema: "Hakika mkono wa Allah u juu ya midomo ya watu wenye hekima; hakuna hata mmoja wao anayesema isipokuwa kwa kile Allah alichomwekea." 'Abdur Razzaq alitusimulia kwamba alimsikia Ibn Juraij akisema: Nilikuwa nikifunika kichwa changu usiku, na 'Umar akaniambia: Je, hukusikia kwamba Luqman alisema:

And, do not take the wise man's rage easily that he may abstain from you." Dawud Ibn Usaid told us after Isma'il Ibn 'Ayyash after Damdam Ibn Zar'ah after Shuraih Ibn 'Ubaid Al-Hadrami after 'Abdullah Ibn Zaid as saying: Luqman said: "Verily, Allah's Hand is on the mouths of wise men; none of them speaks but with what Allah assigned for him." 'Abdur Razzaq told us that he heard Ibn Juraij as saying: I used to mask my head at night and `Umar said to me: Did not you hear that Luqman had said:

Kujificha wakati wa mchana ni udhalilifu, na wakati wa usiku ni lawama. Basi kwa nini wewe unajificha usiku? Alisema: "Luqman hakuwa na deni." Nilisimuliwa na Hasan baada ya Al-Junaid baada ya Sufyan, akisema: Luqman alimwambia mwanawe: "Ee mwanangu! Sijawahi kujutia kwa sababu ya kunyamaza kimya. Ikiwa maneno ni fedha, basi kimya ni dhahabu." Nilisimuliwa na 'Abdul Samad na Waki' baada ya Abul Ashhab baada ya Qatadah, akisema: Luqman alimwambia mwanawe: "Ee mwanangu! Jitenge na uovu nao utajitenga nawe, kwani uovu hauzai chochote isipokuwa uovu." Imam Ahmad amesimulia: Nilisimuliwa na 'Abdur Rahman Ibn Mahdi baada ya Nafi' Ibn 'Umar baada ya Ibn Abu Malikah baada ya 'Ubaid Ibn 'Umair, akisema: Luqman alimwambia mwanawe alipokuwa akimpa wasia: "Ee mwanangu! Chagua mikusanyiko ya watu kwa makini! Ukikuta mkusanyiko ambao Allah anatajwa, keti pamoja nao. Hivyo, ukiwa na elimu, elimu yako itakufaa; lakini ukiwa mjinga, watakufundisha; na Allah akitaka kuwatendea wema, utanufaika nao. Ee mwanangu! Usikae katika mkusanyiko ambao Allah hatajwi! Kwa sababu ukiwa na elimu, elimu yako haitakufaa; na ukiwa mjinga, watazidisha ujinga wako; na Allah akitaka kuwapatia madhara, utapatwa nao. Ee mwanangu! Usifurahi kumuona mtu mwenye nguvu anayemwaga damu ya Waumini, kwani Allah humwekea muuaji ambaye kamwe hafi." Abu Mu'awiyah alituambia baada ya Hisham Ibn 'Urwah baada ya baba yake, akisema:

masking during the day is humiliation and at night is dispraise. So, why do you mask yourself at night? He said: "Luqman was not indebted." I was told by Hasan after Al-Junaid after Sufyan as saying: Luqman said to his son: "0 my son! I have never regretted because of keeping silent. If words are silver, silence is golden." I was told by 'Abdul Samad and Waki' after Abul Ashhab after Qatadah as saying: Luqman said to his son: "0 my son! Set apart with evil and it will set apart with you, for evil begets nothing but evil." Narrated Imam Ahmed: I was told by 'Abdur Rahman Ibn Mahdi after Nafi' Ibn 'Umar after Ibn Abu Malikah after 'Ubaid Ibn 'Umair as saying: Luqman said to his son when he was advising him: "0 my son! Choose between gatherings (of people) precisely! If you find a gathering in which Allah is mentioned, sit yourself with them. Thus, if you are knowledgeable, your knowledge will benefit you; but, if you are ignorant, they will teach you; and if Allah wishes to do them good, you will be benefited therewith. 0 my son! Do not sit in a gathering in which Allah is not mentioned! Because if you are knowledgeable, your knowledge will not benefit you; and if you are ignorant, they will add to your ignorance; and if Allah wishes to afflict them with harm, you will be afflicted with them. 0 my son! Do not rejoice at seeing a strong man who sheds the blood of the faithful, for Allah appoints for him a killer that does not ever die." Abu Mu'awiyah told us after Hisham Ibn 'Urwah after his father as saying:

"Hekima inasema: Ee mwanangu: Maneno yako na yawe mema, na uso wako uwe wa tabasamu; utapendwa zaidi na watu kuliko wale wanaowapa riziki." Na alisema: "Imeandikwa katika hekima - au katika Torati -: 'Wema ndio kichwa cha hekima.'" Na alisema: "Imeandikwa katika Torati: 'Kama unavyowaonyesha huruma (wengine), huruma itaonyeshwa kwako.'" Na alisema: "Imeandikwa katika hekima:

"Wisdom dictates: 0 my son: Let your speech be good and your face be smiling, you will be more loved by the people than those who give them provisions." And, he said: "It is stated in the wisdom -or the Torah - : "Kindness is the head of wisdom." And, he said: "It is stated in the Torah: "As you show mercy (to others), mercy will be shown to you." And, he said: "It is stated in the wisdom:

"Utapata utakalo ulilolipanda (au, utavuna ulichokipanda)." Na akasema: "Imeelezwa katika hekima: 'Mpende rafiki yako na rafiki wa baba yako.'" `Abdur Razzaq alitusimulia baada ya Mu'amir, baada ya Ayyub, baada ya Abu Qulabah, akisema:

"You will gain what you give (or, harvest what you grow)." And, he said: "It is stated in the wisdom: "Love your friend and the friend of your father." `Abdur Razzaq told us after Mu'amir after Ayyub after Abu Qulabah as saying:

Luqman aliulizwa mara moja: Nani aliye bora zaidi kwa subira? Akasema: Ni yule ambaye, baada ya kuonyesha subira, hafanyi madhara. Waliomuuliza wakasema: Nani aliye bora zaidi kwa elimu? Akasema: Ni yule anayeongeza elimu yake mwenyewe kupitia elimu ya wengine. Wakauliza: Nani aliye bora zaidi miongoni mwa watu wote? Akasema: Ni tajiri. Wakasema: Je, ni yule mwenye mali na utajiri? Akasema: Hapana! Bali ni yule ambaye, endapo mtu atataka wema kutoka kwake, hautazuia wala kuukataa. Na ni yule ambaye hahitaji chochote kutoka kwa wengine.

Luqman was once asked: Who is the best one in terms of patience? He said: It is the one who practices no harm after observing patience. Those who asked him said: Who is the best one in terms of knowledge? He said: It is he who adds to his own knowledge through the knowledge of others. They asked: Who is the best from among the whole people? He said: It is the wealthy. They said: Is it the one who has properties and riches? He said: No! But, it is the one if whose good was sought, he would not hold it back or prevent it. And, it is the one who does not need anything from others.

Imepokewa na Sufyan Ibn 'Uyaynah: Luqman aliulizwa: Ni nani mbaya zaidi kuliko watu wote? Akajibu: Ni yule ambaye hahisi haya anapokamatwa akifanya dhambi.

Narrated Sufyan Ibn 'Uyaynah: Luqman was asked: Who is the worst of all people? He replied: It is the one who does not feel shame if found committing a sinful deed.

Abu As-Samad alisimulia kutoka kwa Malik Ibn Dinar, akisema: Nimekuta baadhi ya hekima kama ifuatavyo: "Mwenyezi Mungu Mtukufu hutawanya na kupoteza mifupa ya wale wanaotoa fatwa za kidini zinazokwenda sambamba na matamanio na hawaa za watu." Na: "Hakuna jema kwako kujifunza jambo jipya ilhali hutekelezi yale uliyojifunza hapo awali. Hili ni kama mtu aliyekusanya rundo la kuni kavu, kisha akajaribu kulibeba lakini hakuweza. Hapo akakusanya rundo la pili." Abdullah Ibn Ahmad alisema: Nilisimuliwa na Al-Hakam Ibn Abu Zuhair Ibn Musa, kutoka kwa Al-Faraj Ibn Fudalah, kutoka kwa Abu Sa'id, akisema: Luqman alimwambia mwanawe: "0

Abu As-Samad told us after Malik Ibn Dianr as saying: I found some pieces of-wisdom as follows: "Allah Almighty scatters and wastes the bones of those who give religious opinions that go with the people's lusts and desires." And, "There is no good for you that you learn something new while you do not practice what you have learnt previously. This is like a man who gathere.d a pile of dry wood, then tried to carry it but couldn't. Thereupon, he collected a second one." 'Abdullah Ibn Ahmed said: I was told by Al-Hakam Ibn Abu Zuhair Ibn Musa after Al-Faraj Ibn Fudalah after Abu Sa'id as saying: Luqman said to his son: "0

"Mwanangu! Acha wanaume wacha Mungu pekee wakule chakula chako, na washauriane na maulamaa katika mambo yako." Hayo ndiyo aliyonukuu Imam Ahmed kutoka hekima ya Luqman, nami nimeongeza baadhi ya mambo ambayo yeye hakuyapokea, na kwa hakika, yeye - Imam Ahmed - alinukuu mambo ambayo mimi sikuyanukuu. Na Allah ndiye anayejua zaidi! Ibn Abu Hatim alisema: Baba yangu aliniambia, kutoka kwa Al-'Abbas Ibn Al-Walid, kutoka kwa Zaid Ibn Yahya Ibn 'Ubaid Al-Khuza'i, kutoka kwa Sa'id Ibn Bashir, kutoka kwa Qatadah, kwamba alisema: Allah Mtukufu alimpa Luqman uwezo wa kuchagua kati ya Unabii na hekima, naye (Luqman) akapendelea hekima kuliko Unabii. Kisha Gabriel akaja alipokuwa amelala, akamwagia hekima. Na asubuhi iliyofuata, akaanza kuitamka.

my son! Let only the pious men eat your food, and consult the scholars over your affairs." These were what Imam Ahmed quoted from the wisdom of Luqman, and I added some that he did not transmit and indeed, he -Imam Ahmed -quoted things that I did not. And, Allah knows best! Ibn Abu Hatim said: I was told by my father after Al-'Abbas Ibn Al-Walid after Zaid Ibn Yahya Ibn 'Ubaid Al-Khuza'i after Sa'id Ibn Bashir after Qatadah as saying: Allah Almighty enabled Luqman to choose between Prophethood and wisdom and he (Luqman) preferred wisdom to Prophethood. Then, Gabriel came while he was asleep and poured the wisdom over him. And, he began to pronounce it the next morning.

Sa'id alisema: Nilimsikia Qatadah akisema: Iliulizwa kwa Luqman: Umependelea vipi hekima kuliko unabii ilhali ulipewa uchaguzi kati yao?

Sa'id said: I heard Qatadah as saying: It was said to Luqman: How did you prefer wisdom to Prophethood when you were enabled to choose between them?

Alisema: Ikiwa Allah angenikabidhi Unabii, ningeukubali na kujitahidi sana kupata Radhi Zake, lakini Yeye alinipa uwezo wa kuchagua. Niliogopa kwamba nitakuwa dhaifu mno kwa Unabii, kwa hiyo nikachagua hekima.

He said: If Allah were to assign me with Prophethood, I would accept it and try hard to win His Pleasure, but He enabled me to choose. I feared of being too weak for Prophethood, so I chose wisdom.

Hadith hii si sahihi kikamilifu kwa sababu msimulizi mdogo, Sa'id Ibn Bashir, si mtu wa kuaminika. Hata hivyo, wengi miongoni mwa wanazuoni wetu wa zamani, hasa Mujahid, Sa'id Ibn Al-Musayyab na Ibn 'Abbas (Allah awe radhi naye), walikuwa na maoni kwamba kauli ya Allah isemayo: {Na kwa hakika Tulimpa Luqman Al-Hikmah (hekima)}, maana yake ni busara na ufahamu wa dini.

This narration is not perfectly authentic or sound for that sub-narrator, Sa' id Ibn Bashir, is not a trustworthy one. However, many from among our earlier scholars, foremost among whom were: Mujahid, Sa'id Ibn Al-Musayyb and Ibn 'Abbas (May Allah be pleased with him) were of the viewpoint that Allah's Statement that reads: {And indeed We bestowed upon Luqman Al- Hikmah (wisdom)}, means: discretion and religious understanding.

Kisha, yeye hakuwa Nabii wala hakuna kilichofunuliwa kwake Al-Wahi (Ufunuo wa Kimungu).

Thereupon, he was not a Prophet and nothing has been revealed to him Al- Wahi (Divine Inspiration).