Descrription: A Commentary by Sayyid Qutb on Devine's rule regarding relations with parents.In the name of God, the Lord of Grace, the Most Merciful
12. We bestowed wisdom on Luqman: ‘Be grateful to God; for he who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised.’
13. Luqman said to his son, admonishing him: ‘My dear son! Do not associate any partners with God; for, to associate partners with Him is indeed a great wrong.’
14. We have enjoined upon man goodness to his parents: his mother bore him going from weakness to weakness, and his weaning takes place within two years. Be grateful to Me and to your parents. With Me is the end of all journeys.
15. Yet should they endeavor to make you associate as partner with Me something of which you have no knowledge, do not obey them, but (even then) bear them company in this world’s life with kindness, and follow the path of those who turn toward Me. In the end, it is to Me that you shall all return, when I shall inform you about all that you were doing (in life). [Surah Luqman, 31: 12-15]
The second presentation starts with a new construction, using narration and indirect advice. It takes up the question of gratitude to God alone, believing in His absolute oneness, and the question of the hereafter, reward and requital.
“We bestowed wisdom on Luqman: 'Be grateful to God; for he who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised." The surah chooses Luqman as its spokesman on the questions of God’s oneness and the life to come. Reports on Luqman’s identity vary, with some suggesting that he was a prophet, while others say that he was a devout person, but not a prophet. Whoever Luqman truly was, Allah SWT states in the Qur’an that he was a man endowed with wisdom, embodied in gratitude to God: “We bestowed wisdom on Luqman: ‘Be grateful to God.’” The verse thus contains an implicit directive to show gratitude to God, emulating this astute who is chosen as an exemplar to be followed. This is coupled with another directive making it clear that being grateful to God is of benefit only to the person expressing such gratitude, while it is of no benefit to God, who is ever praised even though none of His creatures offers any such praise: “He who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised.” Thus, the person who abandons wisdom and who does not keep something for his future life betrays the worst type of stupidity.
The question of God’s oneness is then raised in the form of an admonition by Luqman to his son: “Luqman said to his son, admonishing him: My dear son! Do not associate any partners with God; for, to associate partners with Him is indeed a great wrong.” This is a sincere piece of advice, for no parent wishes anything but good for his child. The sage, Luqman, warns his son against associating partners with God, explaining that to do so is to be guilty of great wrongdoing. He emphasizes this fact twice: firstly, by explaining the reason, and secondly through the emphatic style employed. This is the truth that Prophet Muhammad, peace be upon him, presented to his people, but they argued and disputed with him, suspecting his motives and fearing that he might want to take power and place himself above them. What would they, then, say when they heard Luqman, the sage, urging it upon his son? A father’s advise is honest, sincere, free of suspicion. The fact is that God’s oneness is the old truth stated by everyone to whom God has imparted knowledge and wisdom. It aims to bring pure goodness and nothing else. This is the psychological effect intended here.
Continuing on from this parental advice, the surah speaks in gentle terms about relations between parents and children, delivering this in an inspiring and tender way. Nevertheless, the bond of faith takes precedence over such close relations: “We have enjoined upon man goodness to his parents: his mother bore him going from weakness to weakness, and his weaning takes place within two years. Be grateful to Me and to your parents. With Me is the end of all journeys. Yet should they endeavor to make you associate as partner with Me something of which you have no knowledge, do not obey them, but [even then] bear them company in this world’s life with kindness, and follow the path of those who turn toward Me. In the end, it is to Me that you shall all return, when I shall inform you about all that you were doing [in life].”That children are enjoined to be good to parents is mentioned repeatedly in the Qur’an and by the Prophet SAW. The reverse recommendation enjoining kindness to children occurs only rarely, but mostly in connection with infanticide, a special case with special circumstances. Human nature ensures that a newborn is taken care of by its parents. It is because of their very nature that people look after the new generation in order to ensure the continuity of life, as God wills. In this way, parents normally offer their personal efforts, resources, possessions and lives generally, without complaint or boredom. Indeed they often do not realize how much they give. They do it willingly and with pleasure, as if they were the recipients. Thus, parents do not need to be urged to take care of their children. It is children who need to be urged to look after the generation that has already given its all and stands at life’s departure gate. Children cannot compensate parents for even a portion of what they have given, even though they may dedicate their entire lives to such ends. Such parental dedication is given an inspiring image: “His mother bore him going from weakness to weakness, and his weaning takes place within two years.” Needless to say, the mother gives the larger share of such sacrifice, with more love and care. “A man was carrying his mother on his back in tawaf, circumbulation of Ka’abah, a worship ritual of pilgrimage, when he asked the Prophet: ‘Do I thus pay her back for what she did for me?’ The Prophet SAW said: ‘No; not even for one heaved sigh.” [Related by Al-Bazzar.] This is how the Prophet compares the two actions. The man could not repay his mother for even one heaved sigh during pregnancy or childbirth, for she carried her child in weakness upon weakness.
With this image of compassion the surah directs people to the need to express gratitude to God, the first Benefactor, and then to show gratitude to parents who are always ready to give to their children. These duties are given in order of priority: “Be grateful to Me and to your parents.” This fact is linked to the reality of the hereafter: “With Me is the end of all journeys.” It is then, at the end of the journey, that what has been advanced of good work will be of benefit.
This bond between parent and child, with all its care, love and sacrifice, nevertheless comes second to the bond of faith. Hence, immediately after the statement enjoining man to be dutiful to parents, he is told: “Yet should they endeavor to make you associate as partner with Me something of which you have no knowledge, do not obey them.” Should this happen, the duty of obeying one’s parents is no longer valid. The bond of faith supersedes all bonds. Hence, no matter how hard parents try to persuade, coerce, pressurize or force their son or daughter to associate with God anyone whose godship is unknown to them — and no being other than God has any godship to be known — they must not be obeyed. This is an order from Allah SWT whom all creatures must obey.
However, differences of faith and the order not to obey parents against one’s faith does not deprive parents of their right to receive kindly and caring treatment and companionship: “but [even then] bear them company in this world’s life with kindness.” This life is, after all, a short journey that does not affect the truth: “Follow the path of those who turn toward Me,” i.e. the believers. “In the end, it is to Me that you shall all return,” after this short journey on earth; “when I shall inform you about all that you were doing [in life].” Everyone will have the just reward of his or her deeds.
12. We bestowed wisdom on Luqman: ‘Be grateful to God; for he who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised.’
13. Luqman said to his son, admonishing him: ‘My dear son! Do not associate any partners with God; for, to associate partners with Him is indeed a great wrong.’
14. We have enjoined upon man goodness to his parents: his mother bore him going from weakness to weakness, and his weaning takes place within two years. Be grateful to Me and to your parents. With Me is the end of all journeys.
15. Yet should they endeavor to make you associate as partner with Me something of which you have no knowledge, do not obey them, but (even then) bear them company in this world’s life with kindness, and follow the path of those who turn toward Me. In the end, it is to Me that you shall all return, when I shall inform you about all that you were doing (in life). [Surah Luqman, 31: 12-15]
The second presentation starts with a new construction, using narration and indirect advice. It takes up the question of gratitude to God alone, believing in His absolute oneness, and the question of the hereafter, reward and requital.
“We bestowed wisdom on Luqman: 'Be grateful to God; for he who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised." The surah chooses Luqman as its spokesman on the questions of God’s oneness and the life to come. Reports on Luqman’s identity vary, with some suggesting that he was a prophet, while others say that he was a devout person, but not a prophet. Whoever Luqman truly was, Allah SWT states in the Qur’an that he was a man endowed with wisdom, embodied in gratitude to God: “We bestowed wisdom on Luqman: ‘Be grateful to God.’” The verse thus contains an implicit directive to show gratitude to God, emulating this astute who is chosen as an exemplar to be followed. This is coupled with another directive making it clear that being grateful to God is of benefit only to the person expressing such gratitude, while it is of no benefit to God, who is ever praised even though none of His creatures offers any such praise: “He who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised.” Thus, the person who abandons wisdom and who does not keep something for his future life betrays the worst type of stupidity.
The question of God’s oneness is then raised in the form of an admonition by Luqman to his son: “Luqman said to his son, admonishing him: My dear son! Do not associate any partners with God; for, to associate partners with Him is indeed a great wrong.” This is a sincere piece of advice, for no parent wishes anything but good for his child. The sage, Luqman, warns his son against associating partners with God, explaining that to do so is to be guilty of great wrongdoing. He emphasizes this fact twice: firstly, by explaining the reason, and secondly through the emphatic style employed. This is the truth that Prophet Muhammad, peace be upon him, presented to his people, but they argued and disputed with him, suspecting his motives and fearing that he might want to take power and place himself above them. What would they, then, say when they heard Luqman, the sage, urging it upon his son? A father’s advise is honest, sincere, free of suspicion. The fact is that God’s oneness is the old truth stated by everyone to whom God has imparted knowledge and wisdom. It aims to bring pure goodness and nothing else. This is the psychological effect intended here.
Continuing on from this parental advice, the surah speaks in gentle terms about relations between parents and children, delivering this in an inspiring and tender way. Nevertheless, the bond of faith takes precedence over such close relations: “We have enjoined upon man goodness to his parents: his mother bore him going from weakness to weakness, and his weaning takes place within two years. Be grateful to Me and to your parents. With Me is the end of all journeys. Yet should they endeavor to make you associate as partner with Me something of which you have no knowledge, do not obey them, but [even then] bear them company in this world’s life with kindness, and follow the path of those who turn toward Me. In the end, it is to Me that you shall all return, when I shall inform you about all that you were doing [in life].”That children are enjoined to be good to parents is mentioned repeatedly in the Qur’an and by the Prophet SAW. The reverse recommendation enjoining kindness to children occurs only rarely, but mostly in connection with infanticide, a special case with special circumstances. Human nature ensures that a newborn is taken care of by its parents. It is because of their very nature that people look after the new generation in order to ensure the continuity of life, as God wills. In this way, parents normally offer their personal efforts, resources, possessions and lives generally, without complaint or boredom. Indeed they often do not realize how much they give. They do it willingly and with pleasure, as if they were the recipients. Thus, parents do not need to be urged to take care of their children. It is children who need to be urged to look after the generation that has already given its all and stands at life’s departure gate. Children cannot compensate parents for even a portion of what they have given, even though they may dedicate their entire lives to such ends. Such parental dedication is given an inspiring image: “His mother bore him going from weakness to weakness, and his weaning takes place within two years.” Needless to say, the mother gives the larger share of such sacrifice, with more love and care. “A man was carrying his mother on his back in tawaf, circumbulation of Ka’abah, a worship ritual of pilgrimage, when he asked the Prophet: ‘Do I thus pay her back for what she did for me?’ The Prophet SAW said: ‘No; not even for one heaved sigh.” [Related by Al-Bazzar.] This is how the Prophet compares the two actions. The man could not repay his mother for even one heaved sigh during pregnancy or childbirth, for she carried her child in weakness upon weakness.
With this image of compassion the surah directs people to the need to express gratitude to God, the first Benefactor, and then to show gratitude to parents who are always ready to give to their children. These duties are given in order of priority: “Be grateful to Me and to your parents.” This fact is linked to the reality of the hereafter: “With Me is the end of all journeys.” It is then, at the end of the journey, that what has been advanced of good work will be of benefit.
This bond between parent and child, with all its care, love and sacrifice, nevertheless comes second to the bond of faith. Hence, immediately after the statement enjoining man to be dutiful to parents, he is told: “Yet should they endeavor to make you associate as partner with Me something of which you have no knowledge, do not obey them.” Should this happen, the duty of obeying one’s parents is no longer valid. The bond of faith supersedes all bonds. Hence, no matter how hard parents try to persuade, coerce, pressurize or force their son or daughter to associate with God anyone whose godship is unknown to them — and no being other than God has any godship to be known — they must not be obeyed. This is an order from Allah SWT whom all creatures must obey.
However, differences of faith and the order not to obey parents against one’s faith does not deprive parents of their right to receive kindly and caring treatment and companionship: “but [even then] bear them company in this world’s life with kindness.” This life is, after all, a short journey that does not affect the truth: “Follow the path of those who turn toward Me,” i.e. the believers. “In the end, it is to Me that you shall all return,” after this short journey on earth; “when I shall inform you about all that you were doing [in life].” Everyone will have the just reward of his or her deeds.
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