Tarikh (al-Tabari) 370
the accounts of past peoples from the Israelites and others
ذَكَرَهُ اللَّهُ تَعَالَى فِي الْقُرْآنِ فَأَثْنَى عَلَيْهِ، وَحَكَى مِنْ كَلَامِهِ فِيمَا وَعَظَ بِهِ وَلَدَهُ الَّذِي هُوَ أَحَبُّ الْخَلْقِ إِلَيْهِ وَهُوَ أَشْفَقُ النَّاسِ عَلَيْهِ فَكَانَ مِنْ أَوَّلِ مَا وَعَظَ بِهِ أَنْ قَالَ: يَابُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ [ لُقْمَانَ: 13 ] فَنَهَاهُ عَنْهُ، وَحَذَّرَهُ مِنْهُ. وَقَدْ قَالَ الْبُخَارِيُّ بسنده عَنْ عَبْدِ اللَّهِ قَالَ لَمَّا نَزَلَتْ الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ [ الْأَنْعَامِ: 82 ] شَقَّ ذَلِكَ عَلَى أَصْحَابِ رَسُولِ اللَّهِ ﷺ، وَقَالُوا: أَيُّنَا لَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: إِنَّهُ لَيْسَ بِذَاكَ أَلَمْ تَسْمَعْ إِلَى قَوْلِ لُقْمَانَ ؟ يَابُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ [ لُقْمَانَ: 13 ] وَرَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ سُلَيْمَانَ بْنِ مِهْرَانَ الْأَعْمَشِ بِهِ، ثُمَّ اعْتَرَضَ تَعَالَى بِالْوَصِيَّةِ بِالْوَالِدَيْنِ، وَبَيَانِ حَقِّهِمَا عَلَى الْوَلَدِ، وَتَأَكُّدِهِ، وَأَمَرَ بِالْإِحْسَانِ إِلَيْهِمَا حَتَّى وَلَوْ كَانَا مُشْرِكَيْنِ، وَلَكِنْ لَا يُطَاعَانِ عَلَى الدُّخُولِ فِي دِينِهِمَا، إِلَى أَنْ قَالَ مُخْبِرًا عَنْ لُقْمَانَ فِيمَا وَعَظَ بِهِ وَلَدَهُ يَابُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ يَنْهَاهُ عَنْ ظُلْمِ النَّاسِ وَلَوْ بِحَبَّةِ خَرْدَلٍ فَإِنَّ اللَّهَ يَسْأَلُ عَنْهَا وَيُحْضِرُهَا حَوْزَةَ الْحِسَابِ، وَيَضَعُهَا فِي الْمِيزَانِ. كَمَا قَالَ تَعَالَى إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ [ النِّسَاءِ: 40 ] وَقَالَ تَعَالَى وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ [ الْأَنْبِيَاءِ: 47 ]. وَأَخْبَرَهُ أَنَّ هَذَا الظُّلْمَ لَوْ كَانَ فِي الْحَقَارَةِ كَالْخَرْدَلَةِ وَلَوْ كَانَ فِي جَوْفِ صَخْرَةٍ صَمَّاءَ لَا بَابَ لَهَا وَلَا كُوَّةَ، أَوْ لَوْ كَانَتْ سَاقِطَةً فِي شَيْءٍ مِنْ ظُلُمَاتِ الْأَرْضِ أَوِ السَّمَاوَاتِ فِي اتِّسَاعِهِمَا، وَامْتِدَادِ أَرْجَائِهِمَا لَعَلِمَ اللَّهُ مَكَانَهَا إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ أَيْ عِلْمُهُ دَقِيقٌ فَلَا يَخْفَى عَلَيْهِ الذَّرُّ مِمَّا تَرَاءَى لِلنَّوَاظِرِ أَوْ تَوَارَى كَمَا قَالَ تَعَالَى وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ [ الْأَنْعَامِ: 59 ] وَقَالَ وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُبِينٍ [ النَّمْلِ: 75 ] وَقَالَ عَالِمِ الْغَيْبِ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ [ سَبَأٍ: 3 ] وَقَدْ زَعَمَ السُّدِّيُّ فِي خَبَرِهِ عَنِ الصَّحَابَةِ أَنَّ الْمُرَادَ بِهَذِهِ الصَّخْرَةِ; الصَّخْرَةُ الَّتِي تَحْتَ الْأَرْضِينَ السَّبْعِ، وَهَكَذَا حُكِيَ عَنْ عَطِيَّةَ الْعَوْفِيِّ، وَأَبِي مَالِكٍ وَالثَّوْرِيِّ وَالْمِنْهَالِ بْنِ عَمْرٍو وَغَيْرِهِمْ، وَفِي صِحَّةِ هَذَا الْقَوْلِ مِنْ أَصْلِهِ نَظَرٌ، ثُمَّ فِي أَنَّ هَذَا هُوَ الْمُرَادُ نَظَرٌ آخَرُ فَإِنَّ هَذِهِ الْآيَةَ نَكِرَةٌ غَيْرُ مُعَرَّفَةٍ فَلَوْ كَانَ الْمُرَادُ بِهَا مَا قَالُوهُ لَقَالَ: فَتَكُنْ فِي الصَّخْرَةِ، وَإِنَّمَا الْمُرَادُ فَتَكُنْ فِي صَخْرَةٍ أَيِّ صَخْرَةٍ كَانَتْ كَمَا قَالَ الْإِمَامُ أَحْمَدُ وعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ رَسُولِ اللَّهِ ﷺ قَالَ: لَوْ أَنَّ أَحَدَكُمْ يَعْمَلُ فِي صَخْرَةٍ صَمَّاءَ لَيْسَ لَهَا بَابٌ وَلَا كُوَّةٌ لَخَرَجَ عَمَلُهُ لِلنَّاسِ كَائِنًا مَا كَانَ ثُمَّ قَالَ يَا بُنَيَّ أَقِمِ الصَّلَاةَ أَيْ أَدِّهَا بِجَمِيعِ وَاجِبَاتِهَا مِنْ حُدُودِهَا، وَأَوْقَاتِهَا، وَرُكُوعِهَا، وَسُجُودِهَا، وَطُمَأْنِينَتِهَا، وَخُشُوعِهَا وَمَا شُرِعَ فِيهَا، وَاجْتَنِبْ مَا نُهِيَ عَنْهُ فِيهَا، ثُمَّ قَالَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ أَيْ بِجُهْدِكَ، وَطَاقَتِكَ أَيْ إِنِ اسْتَطَعْتَ بِالْيَدِ فَبِالْيَدِ، وَإِلَّا فَبِلِسَانِكَ فَإِنْ لَمْ تَسْتَطِعْ فَبِقَلْبِكَ، ثُمَّ أَمَرَهُ بِالصَّبْرِ فَقَالَ وَاصْبِرْ عَلَى مَا أَصَابَكَ وَذَلِكَ أَنَّ الْآمِرَ بِالْمَعْرُوفِ وَالنَّاهِيَ عَنِ الْمُنْكَرِ فِي مَظِنَّةِ أَنْ يُعَادَى، وَيُنَالَ مِنْهُ، وَلَكِنَّ لَهُ الْعَاقِبَةُ، وَلِهَذَا أَمَرَهُ بِالصَّبْرِ عَلَى ذَلِكَ، وَمَعْلُومٌ أَنَّ عَاقِبَةَ الصَّبْرِ الْفَرَجُ، وَقَوْلُهُ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ أَيْ أَنَّ أَمْرَكَ بِالْمَعْرُوفِ وَنَهْيَكَ عَنِ الْمُنْكَرِ وَصَبْرَكَ عَلَى الْأَذَى مِنْ عَزَائِمِ الْأُمُورِ الَّتِي لَا بُدَّ مِنْهَا وَلَا مَحِيدَ عَنْهَا، وَقَوْلُهُ وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ قَالَ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَعِكْرِمَةُ، وَسَعِيدُ بْنُ جُبَيْرٍ وَالضَّحَّاكُ، وَيَزِيدُ بْنُ الْأَصَمِّ، وَأَبُو الْجَوْزَاءِ، وَغَيْرُ وَاحِدٍ: مَعْنَاهُ لَا تَتَكَبَّرْ عَلَى النَّاسِ، وَتُمِيلُ خَدَّكَ حَالَ كَلَامِكَ لَهُمْ، وَكَلَامِهِمْ لَكَ عَلَى وَجْهِ التَّكَبُّرِ عَلَيْهِمْ وَالِازْدِرَاءِ لَهُمْ قَالَ أَهْلُ اللُّغَةِ: وَأَصْلُ الصَّعَرِ دَاءٌ يَأْخُذُ الْإِبِلَ فِي أَعْنَاقِهَا فَتَلْتَوِي رُءُوسُهَا فَشَبَّهَ بِهِ الرَّجُلَ الْمُتَكَبِّرَ الَّذِي يَمِيلُ وَجْهُهُ إِذَا كَلَّمَ النَّاسَ أَوْ كَلَّمُوهُ عَلَى وَجْهِ التَّعَاظُمِ عَلَيْهِمْ. قَالَ أَبُو طَالِبٍ فِي شِعْرِهِ وَكُنَّا قَدِيمًا لَا نُقِرُّ ظُلَامَةً إِذَا مَا ثَنَوْا صُعْرَ الْخُدُودِ نُقِيمُهَا وَقَالَ عَمْرُو بْنُ حُنَيٍّ التَّغْلِبِيُّ وَكُنَّا إِذَا الْجَبَّارُ صَعَّرَ خَدَّهُ أَقَمْنَا لَهُ مِنْ مَيْلِهِ فَتَقَوَّمَا وَقَوْلُهُ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ يَنْهَاهُ عَنِ التَّبَخْتُرِ فِي الْمِشْيَةِ عَلَى وَجْهِ الْعَظَمَةِ وَالْفَخْرِ عَلَى النَّاسِ كَمَا قَالَ تَعَالَى وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا [ الْإِسْرَاءِ: 37 ] يَعْنِي: لَسْتَ بِسُرْعَةِ مَشْيِكَ تَقْطَعُ الْبِلَادَ فِي مِشْيَتِكَ هَذِهِ، وَلَسْتَ بِدَقِّكَ الْأَرْضَ بِرِجْلِكَ تَخْسِفَ الْأَرْضَ بِوَطْئِكَ عَلَيْهَا، وَلَسْتَ بِتَشَامُخِكَ، وَتَعَاظُمِكَ، وَتَرَفُّعِكَ تَبْلُغُ الْجِبَالَ طُولًا فَاتَّئِدْ عَلَى نَفْسِكَ فَلَسْتَ تَعْدُوَ قَدْرَكَ. وَقَدْ ثَبَتَ فِي الْحَدِيثِ بَيْنَمَا رَجُلٌ يَمْشِي فِي بُرْدَيْهِ يَتَبَخْتَرُ فِيهِمَا إِذْ خَسَفَ اللَّهُ بِهِ الْأَرْضَ فَهُوَ يَتَجَلْجَلُ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ وَفِي الْحَدِيثِ الْآخَرِ إِيَّاكَ، وَإِسْبَالُ الْإِزَارِ فَإِنَّهَا مِنَ الْمَخِيلَةِ وَالْمَخِيلَةُ لَا يُحِبُّهَا اللَّهُ. كَمَا قَالَ فِي هَذِهِ الْآيَةِ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ وَلَمَّا نَهَاهُ عَنِ الِاخْتِيَالِ فِي الْمَشْيِ أَمَرَهُ بِالْقَصْدِ فِيهِ فَإِنَّهُ لَابُدَّ لَهُ أَنْ يَمْشِيَ فَنَهَاهُ عَنِ الشَّرِّ، وَأَمَرَهُ بِالْخَيْرِ فَقَالَ وَاقْصِدْ فِي مَشْيِكَ أَيْ لَا تَتَبَاطَأْ مُفْرِطًا وَلَا تُسْرِعْ إِسْرَاعًا مُفْرِطًا، وَلَكِنْ بَيْنَ ذَلِكَ قَوَامًا كَمَا قَالَ تَعَالَى وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا [ الْفُرْقَانِ: 63 ] ثُمَّ قَالَ وَاغْضُضْ مِنْ صَوْتِكَ يَعْنِي: إِذَا تَكَلَّمْتَ فَلَا تَتَكَلَّفْ رَفْعَ صَوْتِكَ فَإِنَّ أَرْفَعَ الْأَصْوَاتِ، وَأَنْكَرَهَا صَوْتُ الْحَمِيرِ. وَقَدْ ثَبَتَ فِي الصَّحِيحَيْنِ الْأَمْرُ بِالِاسْتِعَاذَةِ عِنْدَ سَمَاعِ صَوْتِ الْحَمِيرِ بِاللَّيْلِ فَإِنَّهَا رَأَتْ شَيْطَانًا، وَلِهَذَا نُهِيَ عَنْ رَفْعِ الصَّوْتِ حَيْثُ لَا حَاجَةَ إِلَيْهِ وَلَا سِيَّمَا عِنْدَ الْعُطَاسِ فَيُسْتَحَبُّ خَفْضُ الصَّوْتِ، وَتَخْمِيرُ الْوَجْهِ; كَمَا ثَبَتَ بِهِ الْحَدِيثُ مِنْ صَنِيعِ رَسُولِ اللَّهِ ﷺ فَأَمَّا رَفْعُ الصَّوْتِ بِالْأَذَانِ، وَعِنْدَ الدُّعَاءِ إِلَى الْفِئَةِ لِلْقِتَالِ، وَعِنْدَ الْإِهْلَالِ، وَنَحْوِ ذَلِكَ فَذَلِكَ مَشْرُوعٌ فَهَذَا مِمَّا قَصَّهُ اللَّهُ تَعَالَى عَنْ لُقْمَانَ عَلَيْهِ السَّلَامُ فِي الْقُرْآنِ مِنَ الْحِكَمِ وَالْمَوَاعِظِ وَالْوَصَايَا النَّافِعَةِ الْجَامِعَةِ لِلْخَيْرِ الْمَانِعَةِ مِنَ الشَّرِّ، آثار في أخبار ومواعظ لقمان عليه السلام وَقَدْ وَرَدَتْ آثَارٌ كَثِيرَةٌ فِي أَخْبَارِهِ وَمَوَاعِظِهِ، وَقَدْ كَانَ لَهُ كِتَابٌ يُؤْثَرُ عَنْهُ يُسَمَّى بِحِكْمَةِ لُقْمَانَ، وَنَحْنُ نَذْكُرُ مِنْ ذَلِكَ مَا تَيَسَّرَ إِنْ شَاءَ اللَّهُ تَعَالَى. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عُمَرَ قَالَ أَخْبَرَنَا رَسُولُ اللَّهِ ﷺ قَالَ: إِنَّ لُقْمَانَ الْحَكِيمَ كَانَ يَقُولُ إِنَّ اللَّهَ إِذَا اسْتُودِعَ شَيْئًا حَفِظَهُ وعَنِ الْقَاسِمِ بْنِ مُخَيْمِرَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ: يَا بُنَيَّ إِيَّاكَ وَالتَّقَنُّعَ; فَإِنَّهُ مَخْوَفَةٌ بِاللَّيْلِ مَذَلَّةٌ بِالنَّهَارِ.. وعن السَّرِيُّ بْنُ يَحْيَى قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ إِنَّ الْحِكْمَةَ أَجْلَسَتِ الْمَسَاكِينَ مَجَالِسَ الْمُلُوكِ، وعَنْ عَوْنِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ إِذَا أَتَيْتَ نَادِي قَوْمٍ فَارْمِهِمْ بِسَهْمِ الْإِسْلَامِ - يَعْنِي السَّلَامَ - ثُمَّ اجْلِسْ فِي نَاحِيَتِهِمْ فَلَا تَنْطِقُ حَتَّى تَرَاهُمْ قَدْ نَطَقُوا فَإِنْ أَفَاضُوا فِي ذِكْرِ اللَّهِ فَأَجِلْ سَهْمَكَ مَعَهُمْ، وَإِنْ أَفَاضُوا فِي غَيْرِ ذَلِكَ فَتَحَوَّلَ عَنْهُمْ إِلَى غَيْرِهِمْ. وعَنْ حَفْصِ بْنِ عُمَرَ، قَالَ: وَضَعَ لُقْمَانُ جِرَابًا مِنْ خَرْدَلٍ إِلَى جَانِبِهِ، وَجَعَلَ يَعِظُ ابْنَهُ وَعْظَةً وَيُخْرِجُ خَرْدَلَةً حَتَّى نَفِدَ الْخَرْدَلُ فَقَالَ: يَا بُنَيَّ لَقَدْ وَعَظْتُكَ مَوْعِظَةً لَوْ وُعِظَهَا جَبَلٌ لَتَفَطَّرَ. قَالَ: فَتَفَطَّرَ ابْنُهُ. فوائد الإمام أحمد في كتابه الزهد عن لقمان عليه السلام وَقَدْ ذَكَرَ لَهُ الْإِمَامُ أَحْمَدُ تَرْجَمَةً فِي كِتَابِ الزُّهْدِ ذَكَرَ فِيهَا فَوَائِدَ مُهِمَّةً وَفَرَائِدَ جَمَّةً فَقَالَ عَنْ رَجُلٍ عَنْ مُجَاهِدٍ وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ قَالَ: الْفِقْهَ وَالْإِصَابَةَ فِي غَيْرِ نُبُوَّةٍ، وعَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ لُقْمَانُ عَبْدًا حَبَشِيًّا. وعَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّ لُقْمَانَ كَانَ خَيَّاطًا. وعن مَالِكٌ - يَعْنِي - ابْنَ دِينَارٍ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ اتَّخِذْ طَاعَةَ اللَّهِ تِجَارَةً ; تَأْتِكَ الْأَرْبَاحُ مِنْ غَيْرِ بِضَاعَةٍ. وعَنْ مُحَمَّدِ بْنِ وَاسِعٍ قَالَ: كَانَ لُقْمَانُ يَقُولُ لِابْنِهِ: يَا بُنَيَّ اتَّقِ اللَّهَ وَلَا تُرِ النَّاسَ أَنَّكَ تَخْشَى اللَّهَ لِيُكْرِمُوكَ بِذَلِكَ وَقَلْبُكَ فَاجِرٌ. وعَنْ خَالِدٍ الرِّبْعِيِّ قَالَ: كَانَ لُقْمَانُ عَبْدًا حَبَشِيًّا نَجَّارًا فَقَالَ لَهُ سَيِّدُهُ: اذْبَحْ لِي شَاةً فَذَبَحَ لَهُ شَاةً فَقَالَ لَهُ: ائْتِنِي بِأَطْيَبِ مُضْغَتَيْنِ فِيهَا فَأَتَاهُ بِاللِّسَانِ وَالْقَلْبِ فَقَالَ: أَمَا كَانَ فِيهَا شَيْءٌ أَطْيَبَ مِنْ هَذَيْنَ ؟ قَالَ: لَا. قَالَ: فَسَكَتَ عَنْهُ مَا سَكَتَ، ثُمَّ قَالَ لَهُ: اذْبَحْ لِي شَاةً فَذَبَحَ لَهُ شَاةً فَقَالَ لَهُ: أَلْقِ أَخْبَثَهَا مُضْغَتَيْنِ فَرَمَى بِاللِّسَانِ وَالْقَلْبِ فَقَالَ: أَمَرْتُكَ أَنْ تَأْتِيَنِي بِأَطْيَبِهَا مُضْغَتَيْنِ; فَأَتَيْتَنِي بِاللِّسَانِ وَالْقَلْبِ، وَأَمَرْتُكَ أَنْ تُلْقِيَ أَخْبَثَهَا مُضْغَتَيْنِ; فَأَلْقَيْتَ اللِّسَانَ وَالْقَلْبَ فَقَالَ: إِنَّهُ لَيْسَ شَيْءٌ أَطْيَبَ مِنْهُمَا إِذَا طَابَا وَلَا أَخْبَثَ مِنْهُمَا إِذَا خَبُثَا. وعَنْ أَبِي عُثْمَانَ رَجُلٍ مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهُ: الْجَعْدُ أَبُو عُثْمَانَ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: لَا تَرْغَبْ فِي وُدِّ الْجَاهِلِ فَيَرَى أَنَّكَ تَرْضَى عَمَلَهُ وَلَا تَهَاوَنْ بِمَقْتِ الْحَكِيمِ فَيَزْهَدَ فِيكَ. وعَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ قَالَ: قَالَ لُقْمَانُ: أَلَا إِنَّ يَدَ اللَّهِ عَلَى أَفْوَاهِ الْحُكَمَاءِ لَا يَتَكَلَّمُ أَحَدُهُمْ إِلَّا مَا هَيَّأَ اللَّهُ لَهُ. وعن ابْنَ جُرَيْجٍ قَالَ: كُنْتُ أُقَنِّعُ رَأْسِي بِاللَّيْلِ فَقَالَ لِي عَمْرٌو: أَمَا عَلِمْتَ أَنَّ لُقْمَانَ قَالَ: الْقِنَاعُ بِالنَّهَارِ مَذَلَّةٌ، مَعْذِرَةٌ أَوْ قَالَ مَعْجَزَةٌ بِاللَّيْلِ فَلِمَ تُقَنِّعُ رَأْسَكَ بِاللَّيْلِ ؟ قَالَ: قُلْتُ لَهُ: إِنَّ لُقْمَانَ لَمْ يَكُنْ عَلَيْهِ دَيْنٌ، وعن سُفْيَانُ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ مَا نَدِمْتُ عَلَى الصَّمْتِ قَطُّ، وَإِنْ كَانَ الْكَلَامُ مِنْ فِضَّةٍ فَالسُّكُوتُ مِنْ ذَهَبٍ. وعَنْ قَتَادَةَ أَنَّ لُقْمَانَ قَالَ لِابْنِهِ: يَا بُنَيَّ اعْتَزِلِ الشَّرَّ يَعْتَزِلْكَ فَإِنَّ الشَّرَّ لِلشَّرِّ خُلِقَ. وعن هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ قَالَ: مَكْتُوبٌ فِي الْحِكْمَةِ يَا بُنَيَّ إِيَّاكَ وَالرَّغَبَ فَإِنَّ الرَّغَبَ كُلَّ الرَّغَبِ يُبْعِدُ الْقَرِيبُ مِنَ الْقَرِيبِ، وَيُزِيلُ الْحِلْمَ كَمَا يُزِيلُ الطَّرَبَ يَا بُنَيَّ إِيَّاكَ وَشِدَّةَ الْغَضَبِ فَإِنَّ شِدَّةَ الْغَضَبِ مَمْحَقَةٌ لِفُؤَادِ الْحَكِيمِ. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ: يَا بُنَيَّ اخْتَرِ الْمَجَالِسَ عَلَى عَيْنِكَ فَإِذَا رَأَيْتَ الْمَجْلِسَ يُذْكَرُ فِيهِ اللَّهُ عَزَّ وَجَلَّ فَاجْلِسْ مَعَهُمْ فَإِنَّكَ إِنْ تَكُ عَالِمًا يَنْفَعْكَ عِلْمُكَ، وَإِنْ تَكُ غَبِيًّا يُعَلِّمُوكَ، وَإِنْ يَطَّلِعِ اللَّهُ عَلَيْهِمْ بِرَحْمَةٍ تُصِبْكَ مَعَهُمْ يَا بُنَيَّ لَا تَجْلِسْ فِي الْمَجْلِسِ الَّذِي لَا يُذْكَرُ اللَّهُ فِيهِ فَإِنَّكَ إِنْ تَكُ عَالِمًا لَا يَنْفَعُكَ عِلْمُكَ، وَإِنْ تَكُ غَبِيًّا يُزِيدُوكَ غَبَاءً، وَإِنْ يَطَّلِعِ اللَّهُ إِلَيْهِمْ بَعْدَ ذَلِكَ بِسُخْطٍ يُصِبْكَ مَعَهُمْ يَا بُنَيَّ لَا تَغْبِطَنَّ امْرَأً رَحْبَ الذِّرَاعَيْنِ يَسْفِكُ دِمَاءَ الْمُؤْمِنِينَ فَإِنَّ لَهُ عِنْدَ اللَّهِ قَاتِلًا لَا يَمُوتُ. وعن هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ قَالَ: مَكْتُوبٌ فِي الْحِكْمَةِ: بُنِيَّ لِتَكُنْ كَلِمَتُكَ طَيِّبَةً، وَلْيَكُنْ وَجْهُكَ بَسْطًا، تَكُنْ أَحَبَّ إِلَى النَّاسِ مِمَّنْ يُعْطِيهِمُ الْعَطَاءَ، وَقَالَ مَكْتُوبٌ فِي الْحِكْمَةِ أَوِ فِي التَّوْرَاةِ: الرِّفْقُ رَأْسُ الْحِكْمَةِ. وَقَالَ مَكْتُوبٌ فِي التَّوْرَاةِ: كَمَا تَرْحَمُونَ تُرْحَمُونَ، وَقَالَ مَكْتُوبٌ فِي الْحِكْمَةِ: كَمَا تَزْرَعُونَ تَحْصُدُونَ، وَقَالَ مَكْتُوبٌ فِي الْحِكْمَةِ: أَحِبَّ خَلِيلَكَ، وَخَلِيلَ أَبِيكَ. وعَنْ أَبِي قِلَابَةَ قَالَ: قِيلَ لِلُقْمَانَ: أَيُّ النَّاسِ أَصْبَرُ ؟ قَالَ: صَبْرٌ لَا يَتْبَعُهُ أَذًى قِيلَ: فَأَيُّ النَّاسِ أَعْلَمُ ؟ قَالَ: مَنِ ازْدَادَ مِنْ عِلْمِ النَّاسِ إِلَى عِلْمِهِ قِيلَ: فَأَيُّ النَّاسِ خَيْرٌ ؟ قَالَ: الْغَنِيُّ قِيلَ: الْغَنِيُّ مِنَ الْمَالِ ؟ قَالَ: لَا، وَلَكِنَّ الْغَنِيَّ الَّذِي إِذَا الْتُمِسَ عِنْدَهُ خَيْرٌ وُجِدَ، وَإِلَّا أَغْنَى نَفْسَهُ عَنِ النَّاسِ. وَحَدَّثَنَا سُفْيَانُ - هُوَ ابْنُ عُيَيْنَةَ - قَالَ قِيلَ لِلُقْمَانَ: أَيُّ النَّاسِ شَرٌّ ؟ قَالَ: الَّذِي لَا يُبَالِي أَنْ يَرَاهُ النَّاسُ مُسِيئًا، وعَنْ مَالِكِ بْنِ دِينَارٍ قَالَ وَجَدْتُ فِي بَعْضِ الْحِكْمَةِ يُبَدِّدُ اللَّهُ عِظَامَ الَّذِينَ يَتَكَلَّمُونَ بِأَهْوَاءِ النَّاسِ، وَوَجَدْتُ فِيهَا لَا خَيْرَ لَكَ فِي أَنْ تَعْلَمَ مَا لَمْ تَعْلَمْ، وَلَمَّا تَعْمَلْ بِمَا قَدْ عَلِمْتَ ; فَإِنَّ مَثَلَ ذَلِكَ مَثَلُ رَجُلٍ احْتَطَبَ حَطَبًا فَحَزَمَ حُزْمَةً، ثُمَّ ذَهَبَ يَحْمِلَهَا فَعَجَزَ عَنْهَا فَضَمَّ إِلَيْهَا أُخْرَى. وعَنْ أَبِي سَعِيدٍ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ لَا يَأْكُلْ طَعَامَكَ إِلَّا الْأَتْقِيَاءُ، وَشَاوِرْ فِي أَمْرِكَ الْعُلَمَاءَ. وَهَذَا مَجْمُوعُ مَا ذَكَرَهُ الْإِمَامُ أَحْمَدُ فِي هَذِهِ الْمَوَاضِعِ وَقَدْ قَدَّمْنَا مِنَ الْآثَارِ كَثِيرًا لَمْ يَرْوِهَا كَمَا أَنَّهُ ذَكَرَ أَشْيَاءَ لَيْسَتْ عِنْدَنَا. وَاللَّهُ أَعْلَمُ.
Translation
✧ Allah, the Exalted, mentioned him in the Qurʾān and praised him, and related from his speech that by which he admonished his son, who was the most beloved of creation to him and the one for whom he had the greatest compassion among people. So one of the first things with which he admonished him was to say: “O my son, do not associate partners with Allah. Indeed, association is a tremendous wrong” [Luqmān: 13]. Thus he forbade him from it and warned him against it. Al-Bukhārī said with his chain of transmission from ʿAbd Allāh, who said: When the verse “Those who believe and do not mix their faith with wrong” [al-Anʿām: 82] was revealed, that distressed the Companions of the Messenger of Allah ﷺ, and they said, “Which of us has not mixed his faith with wrong?” So the Messenger of Allah ﷺ said: “It is not that. Have you not heard the saying of Luqmān? ‘O my son, do not associate partners with Allah. Indeed, association is a tremendous wrong’ [Luqmān: 13].” Muslim narrated it from the ḥadīth of Sulaymān b. Mihrān al-Aʿmash with it. Then the Exalted interposed with the injunction regarding parents, the explanation of their right over the child and its confirmation, and commanded good treatment of them even if they were polytheists, but they are not to be obeyed in entering into their religion, until He said, reporting from Luqmān in what he admonished his son: “O my son, indeed if it be the weight of a mustard seed, and it be in a rock or in the heavens or in the earth, Allah will bring it. Indeed Allah is Subtle, Aware.” He forbids him from wronging people even by a mustard seed, for Allah will ask about it and bring it into the scope of reckoning and place it in the scale. As the Exalted said: “Indeed Allah does not wrong by the weight of an atom” [al-Nisāʾ: 40], and the Exalted said: “And We shall set up the scales of justice for the Day of Resurrection, so no soul will be wronged in anything. And if it be the weight of a mustard seed, We shall bring it, and sufficient are We as reckoners” [al-Anbiyāʾ: 47]. He informed him that this wrong, even if it were in insignificance like a mustard seed, and even if it were in the hollow of a solid rock that had no door or opening, or if it were fallen somewhere in the darknesses of the earth or the heavens despite their vastness and the extension of their regions, Allah would know its place. “Indeed Allah is Subtle, Aware,” meaning His knowledge is precise, so a speck, whether visible to the eyes or hidden, is not concealed from Him. As the Exalted said: “And not a leaf falls but He knows it, nor a grain in the darknesses of the earth, nor anything moist or dry, but it is in a clear book” [al-Anʿām: 59], and He said: “And there is no hidden thing in the heaven or the earth but it is in a clear book” [al-Naml: 75], and He said: “Knower of the unseen; not an atom's weight in the heavens or the earth escapes Him, nor anything smaller than that or greater, but it is in a clear book” [Sabaʾ: 3]. Al-Suddī claimed in his account from the Companions that what is meant by this rock is the rock that is beneath the seven earths. Likewise it was reported from ʿAṭiyya al-ʿAwfī, Abū Mālik, al-Thawrī, al-Minhāl b. ʿAmr, and others. In the soundness of this statement from its very origin there is room for consideration, and then in whether this is the intended meaning there is further consideration, for this verse uses an indefinite noun, not a definite one. If the intended meaning were what they said, He would have said “in the rock”; rather the intended meaning is “in a rock,” any rock whatsoever. As Imām Aḥmad said with his chain from Abū Saʿīd al-Khudrī, from the Messenger of Allah ﷺ, who said: “If one of you were to perform a deed inside a solid rock that has no door or opening, his deed would come out to people, whatever it was.” Then he said: “O my son, establish prayer,” meaning perform it with all its obligations, including its limits, times, bowing, prostration, tranquility, humility, and what is prescribed in it, and avoid what is forbidden in it. Then he said: “And enjoin what is right and forbid what is wrong,” meaning according to your effort and ability, that is, if you are able with the hand then with the hand, otherwise with your tongue, and if you are not able then with your heart. Then he commanded him to patience, saying: “And be patient over what befalls you.” That is because the one who enjoins right and forbids wrong is likely to be opposed and harmed, but the outcome is his. For this reason he commanded him to be patient over that, and it is known that the outcome of patience is relief. His saying: “Indeed that is of the firmness of matters” means that your enjoining right, forbidding wrong, and patience over harm are among the firm matters that are inevitable and from which there is no turning away. His saying: “And do not turn your cheek in pride to people” — Ibn ʿAbbās, Mujāhid, ʿIkrima, Saʿīd b. Jubayr, al-Ḍaḥḥāk, Yazīd b. al-Aṣamm, Abū al-Jawzāʾ, and more than one said: Its meaning is do not be arrogant toward people, tilting your cheek while speaking to them and while they speak to you in a manner of pride over them and contempt for them. The scholars of language said: The origin of ṣaʿar is a disease that afflicts camels in their necks so that their heads twist; thus the arrogant man who tilts his face when he speaks to people or they speak to him in a manner of haughtiness over them is likened to it. Abū Ṭālib said in his poetry: We were, of old, not accepting any wrong: when they bent the proud cheeks, we straightened them. ʿAmr b. Ḥunayy al-Taghlibī said: We were such that when the tyrant turned his cheek in pride, we straightened him from his tilt, and he became upright. His saying: “And do not walk on the earth exultantly. Indeed Allah does not love every conceited boaster” forbids him from strutting in his gait in a manner of haughtiness and boasting over people. As the Exalted said: “And do not walk on the earth exultantly. Indeed you will never tear the earth apart, nor will you reach the mountains in height” [al-Isrāʾ: 37]. That means: You are not, by the speed of your walking, going to traverse the lands in this walk of yours, nor are you, by pounding the earth with your foot, going to cause the earth to swallow you by your treading on it, nor are you, by your pride, self-importance, and exaltation, going to reach the mountains in height. So restrain yourself, for you will not exceed your measure. It is established in the ḥadīth: While a man was walking in his two garments, strutting in them, Allah caused the earth to swallow him, and he is sinking in it until the Day of Resurrection. And in the other ḥadīth: Beware of letting the lower garment drag, for it is of arrogance, and Allah does not love arrogance. As He said in this verse: “Indeed Allah does not love every conceited boaster.” When He forbade him from pride in walking, He commanded him to be moderate in it, for he must walk. So He forbade him from evil and commanded him to good, saying: “And be moderate in your walking,” meaning do not be excessively slow or excessively fast, but between that, upright. As the Exalted said: “And the servants of the Most Merciful are those who walk on the earth gently, and when the ignorant address them, they say, ‘Peace’” [al-Furqān: 63]. Then He said: “And lower your voice,” meaning when you speak, do not force your voice to be raised, for the most repulsive of voices is the voice of donkeys. It is established in the two Ṣaḥīḥs that seeking refuge is commanded upon hearing the braying of donkeys at night, for they have seen a devil. For this reason raising the voice is forbidden when there is no need, especially when sneezing, for it is recommended to lower the voice and cover the face, as is established in the ḥadīth from the practice of the Messenger of Allah ﷺ. As for raising the voice in the call to prayer, when summoning a group to battle, when uttering the talbiya, and the like, that is prescribed. This is part of what Allah, the Exalted, related from Luqmān, ﷺ, in the Qurʾān: wise sayings, admonitions, and beneficial injunctions that combine good and prevent evil. Reports on the accounts and admonitions of Luqmān, ﷺ. Many reports have been transmitted concerning his accounts and admonitions. He had a book reported from him called ‘The Wisdom of Luqmān,’ and we shall mention from that what is easy, if Allah, the Exalted, wills. Imām Aḥmad said with his chain of transmission from Ibn ʿUmar, who said: The Messenger of Allah ﷺ informed us, saying: “Luqmān the Wise used to say: ‘Indeed Allah, when something is entrusted to Him, preserves it.’” From al-Qāsim b. Mukhaymira, that the Messenger of Allah ﷺ said: Luqmān said to his son while admonishing him: “O my son, beware of veiling the face, for it is fear at night and humiliation by day.” From al-Sarī b. Yaḥyā, who said: Luqmān said to his son: “O my son, wisdom has seated the poor in the assemblies of kings.” From ʿAwn b. ʿAbd Allāh, who said: Luqmān said to his son: “O my son, when you come to an assembly of people, shoot them with the arrow of Islam — meaning the salutation — then sit at their side and do not speak until you see that they have spoken. If they delve into the remembrance of Allah, then cast your arrow with them, and if they delve into other than that, then move away from them to others.” From Ḥafṣ b. ʿUmar, who said: Luqmān placed a sack of mustard beside him and began to admonish his son with one admonition and take out one mustard seed, until the mustard was exhausted, then he said: “O my son, I have admonished you with an admonition such that if it were given to a mountain, it would split.” He said: And his son split. Benefits of Imām Aḥmad in his book al-Zuhd concerning Luqmān, ﷺ. Imām Aḥmad mentioned for him an entry in the Book of Asceticism in which he mentioned important benefits and abundant treasures. He said, from a man, from Mujāhid: “And We certainly gave Luqmān wisdom” — he said: understanding and sound judgment without prophethood. From Ibn ʿAbbās, who said: Luqmān was an Ethiopian slave. From Saʿīd b. al-Musayyab, that Luqmān was a tailor. From Mālik — meaning Ibn Dīnār — who said: Luqmān said to his son: “O my son, take obedience to Allah as a trade; profits will come to you without capital.” From Muḥammad b. Wāsiʿ, who said: Luqmān used to say to his son: “O my son, fear Allah, and do not show people that you fear Allah so that they honor you for that while your heart is wicked.” From Khālid al-Ribʿī, who said: Luqmān was an Ethiopian slave, a carpenter. His master said to him: “Slaughter a sheep for me.” So he slaughtered a sheep for him. Then he said to him: “Bring me the two best morsels in it.” So he brought him the tongue and the heart. He said: “Was there nothing in it better than these two?” He said: “No.” He said: So he was silent for as long as he was silent. Then he said to him: “Slaughter a sheep for me.” So he slaughtered a sheep for him. Then he said to him: “Cast away its two worst morsels.” So he threw away the tongue and the heart. He said: “I commanded you to bring me its two best morsels, and you brought me the tongue and the heart, and I commanded you to cast away its two worst morsels, and you cast away the tongue and the heart.” He said: “There is nothing better than the two when they are good, and nothing worse than the two when they are bad.” From Abū ʿUthmān, a man from the people of Basra called al-Jaʿd Abū ʿUthmān, who said: Luqmān said to his son: “Do not crave the affection of the ignorant, lest he think that you are pleased with his deeds, and do not belittle the hatred of the wise, lest he lose interest in you.” From ʿAbd Allāh b. Zayd, who said: Luqmān said: “Indeed the hand of Allah is over the mouths of the wise; none of them speaks except what Allah has prepared for him.” From Ibn Jurayj, who said: I used to cover my head at night, and ʿAmr said to me: “Do you not know that Luqmān said: ‘Covering the head by day is humiliation, an excuse, or he said a deficiency, at night; so why do you cover your head at night?’” He said: I said to him: “Luqmān had no debt.” From Sufyān, who said: Luqmān said to his son: “O my son, I have never regretted silence, and if speech is of silver, silence is of gold.” From Qatāda, that Luqmān said to his son: “O my son, withdraw from evil and it will withdraw from you, for evil was created for evil.” From Hishām b. ʿUrwa, from his father, who said: It is written in the Wisdom: “O my son, beware of greed, for greed, all greed, distances the near from the near and removes forbearance as it removes joy. O my son, beware of intense anger, for intense anger consumes the heart of the wise.” Imām Aḥmad said with his chain of transmission from ʿUbayd b. ʿUmayr, who said: Luqmān said to his son while admonishing him: “O my son, choose assemblies with your eye. If you see an assembly in which Allah, Mighty and Majestic, is remembered, then sit with them, for if you are learned, your knowledge will benefit you, and if you are dull, they will teach you, and if Allah looks upon them with mercy, it will befall you with them. O my son, do not sit in an assembly in which Allah is not remembered, for if you are learned, your knowledge will not benefit you, and if you are dull, they will increase you in dullness, and if Allah looks upon them afterwards with wrath, it will befall you with them. O my son, do not envy a man with wide arms who sheds the blood of believers, for he has a killer with Allah who does not die.” From Hishām b. ʿUrwa, from his father, who said: It is written in the Wisdom: “O my son, let your word be good and let your face be cheerful; you will be more beloved to people than one who gives them gifts.” He said: It is written in the Wisdom or in the Torah: “Gentleness is the head of wisdom.” And it is written in the Torah: “As you show mercy, you will be shown mercy.” And it is written in the Wisdom: “As you sow, you will reap.” And it is written in the Wisdom: “Love your friend and the friend of your father.” From Abū Qilāba, who said: It was said to Luqmān: “Which of the people is most patient?” He said: “Patience that is not followed by harm.” It was said: “Which of the people is most knowledgeable?” He said: “He who adds to his own knowledge from the knowledge of the people.” It was said: “Which of the people is best?” He said: “The rich.” It was said: “The rich in wealth?” He said: “No, but the rich is he from whom good is sought and found, otherwise he suffices himself without people.” Sufyān — that is Ibn ʿUyayna — narrated to us, saying: It was said to Luqmān: “Which of the people is worst?” He said: “He who does not care that people see him doing evil.” From Mālik b. Dīnār, who said: I found in some of the Wisdom: “Allah scatters the bones of those who speak according to the desires of people.” And I found in it: “There is no good for you in knowing what you have not known when you have not acted upon what you have already known, for the example of that is a man who gathered firewood and tied it into a bundle, then went to carry it and was unable, so he added another bundle to it.” From Abū Saʿīd, who said: Luqmān said to his son: “O my son, let no one eat your food except the pious, and consult the scholars in your affairs.” This is the sum of what Imām Aḥmad mentioned in these places, and we have presented many reports that he did not narrate, just as he mentioned things that are not with us. And Allah knows best.
Grades by grader
No grade is recorded for this wording.