Prophet's Moral Teachings by Ghazali

An Ideal Personality
by
Hadhrat Imam Ghazali (RA)

 

Prophet's Moral Teachings

Islam had come to illuminate the lives of the people with the light of virtue and good manners, to create in them brightness of character, and to fill their laps with the pearls of good conduct. It made the stages that came in the process of achieving this great objective as an important part of the prophet hood. Similarly it declared all attempts to create disruption in these stages as an expulsion from the religion and equivalent tothrowing away the yoke of faith from one's neck.

The position of morality is not like that of the means of pleasures and luxuries, from which indifference may be possible. But morality is the name of the principles of life which the religion must adopt and must care for the respect of its standard-bearers.

Islam has enumerated all these virtues and principles and has encouraged its followers to make them parts of their lives, one after another.

If we collect all the sayings of the holy Prophet about the importance of good moral character, then a voluminous book will be prepared, about which many of the great reformers will be ignorant.

Before we enumerate these virtues and state their details, it will be proper if we quote some examples of how strongly and emphatically Islam has called upon the people to adopt good moral character.

Usama bin Shareek says: "We were sitting in the presence of the Messenger of Allah so quietly as if birds were perched on our heads. Nobody had the courage to open his mouth. In the meanwhile some people came and asked: "Amongst the slaves of God who is the dearest to Him." The Prophet replied: "One who has the best moral character." (Ibn Haban)

Another tradition has it: "They asked what is the best thing given to man ?" He replied: "Best moral character." (Tirmizi)

The Prophet was asked: "Which Muslim has the perfect faith ?" He answered: "He who has the best moral character." (Tibrani)

Abdullah bin' Amar has reported: "I have heard the Prophet as saying: 'Should I not tell you who amongst you is the most likeable person to me 1 And who will be the nearest to me on the Day of the Judgment 1' He repeated this question twice or thrice. The people requested him to tell them about such a person. He said 'He who amongst you has the best moral character.'"(Ahmed)

In another hadith, he has said: "On the Day of the Judgement there will be nothing weightier in the balance of a momin than the goodness of character.

Allah dislikes an obscene and a rude talker and the bearer of a good moral character reaches to the level of the observer of the prayer and fasting, on account of his character." (Imam Ahmed)

There would be nothing surprising if such teachings were to come from a philosopher who was busy in his campaign of moral-reform. But the great surprise is that these teachings come from a man who strived for establishing a great new faith, when all other religions turn their attention first only towards the performance of worship and such other religious rites.

The last Prophet gave a call for the performance of various Corms of worship and for the establishment of such a government that was involved in a long-drawn war with its large number of enemies. Inspite of the expansion of his religion and the immense increase in the various tasks of his followers, the Prophet informs them of the fact that on the Day of the Judgment there will be nothing weightier in their balance than their good moral character, then definitely this reality is not hidden from him that in Islam the value of morality is very high.

The fact is that if the religion is the name of good conduct between man and man, then on the other hand in its spiritual sense it is also the name of the best relationship between man and his God, and in both these aspects there is the same reality.

There are many religions which give this glad tiding that you may embrace any belief, your sins will be washed away and offering fixed prayers of any religion will cancel your mistakes.

But Islam does not believe in this. According to it, these benefits will be available only when the axis and centre of belief is a conscious step towards virtue and payment of the compulsory dues, and when the proposed worship can become the real source of washing away the sins and generating the real perfection. In other words evil can be removed by those virtues which man makes his own and by which he is able to reach high and lofty standards.

The holy Prophet has very forcefully emphasised these valuable principles so that the Ummah may understand it very clearly that the value of morality may not go down in its eyes and the importance of mere forms and shapes may not increase.

Hazrat Anas has reported: "Allah's Messenger has said: 'A slave achieves, by means of the goodness of his character, great position and high honour in the Hereafter, though he may be weak in matters of worship; but on account of his wickedness of character he is thrown in the lowest recesses of the Hell." (Tibrani).

Hazrat Ayesha narrates: "I have heard the Prophet as saying: 'Momin, by goodness of his character, achieves the high position of the one who observes fast and offers prayers." ( Abu Dawood).

Ibn Umar is reported to have narrated: "I have heard the Prophet as saying: 'A Muslim who observes moderation in matter of worship, on account of the goodness of his character and decency achieves the position of that man who observes fast and recites Allah's verses during prayers in the night." (Ahmed)

Abu Huraira has quoted the Prophet as saying: "A Momin's nobility is his religiousness, his tolerance is his intelligence, and his lineage is his goodness of character." (Hakim)

Abu Zar has narrated: "Successful is the man who had purified his heart for faith, kept his heart on the right lines, his tongue was truthful, his self was content, and his nature was on the right path."(Ibn Haban)

The Prophet's Excellent Example

Mere teachings and commands of Do's and Don'ts do not form the foundation of good moral character in a society, because only these things are not sufficient for developing these good qualities in the human nature; a teacher may merely order to do such and such things and not to do such and such things, and the society becomes a moralist society. The teachings of good conduct which is fruitful requires long training and constant watchfulness.

The training cannot be on the right lines if the example before the society is not such that commands full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.

The best training can be expected only from such a man whose personality, by the force of its morality, would create a scene of admiration in the beholders. They would sing praises of his nobility and feel the irresistible urge to benefit from the example of his life. The world would spontaneously feell the urge to follow his footsteps.

For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers.

The holy Prophet himself was the best example of the good moral character, to emulate which he was giving a call to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.

Abdullah Ibn Amar says: "The Messenger of Allah (p. b. u. h.) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character." (Bukhari)

Anas says: "I served the holy Prophet for ten years. He never said 'Uf (expressing dissatisfaction), nor did he ever ask me why I did this or did not do that(Muslim)

It is also reported by him: "My mother used to hold the Prophet's hand and used to take him wherever she wanted. If any person used to come before him and shake his hand, the Prophet never used to draw away his hand from the other person's hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. And in the meetings he was never seen squatting in such a way that his knees were protruding further than his fellow-squatters." (Tirmizi)

Hazrat Ayesha says: " If there were two alternatives, the holy Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from any body. Yes, if Allah's command were to be disobeyed, then his wrath was to be stirred. Allah's Messenger did not beat anybody with his own hands, neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah." (Muslim)

Anas has narrated: "I was walking with the Prophet. He had wrapped a thick chadar round his body. One Arab pulled the chadar so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the chadar. The Arab then said: '0 Muhammed! Give me some of my share from the property which Allah has given you.' The Prophet turned towards him and laughed, and gave orders for a donation being given to him." (Bukhari)

Hazrat Ayesha has reported that Allah's Messenger has said: "Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for any thing." (Muslim)

In another tradition it is stated: "Softness in whichever thing it may be, will make that thing beautiful. And from whichever thing softness is taken out, it will become ugly." Jarir narrates that the Prophet has said: "The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favourite, He gives him softness. Those families that are devoid of softness become deprived of every virtue." (Tibrani)

Abdullah bin Harith has reported that he did not see anybody smiling more than the Messenger of Allah. (Tirmizi)

Hazrat Ayesha was asked what did Prophet do at home? She replied:" He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer." (Muslim)

Anas has narrated: "Allah's Messenger had the best manners of all the persons. I had an adopted brother, whose name was Abu Umair. He had a sick sparrow, who was called 'Nagheer'. Allah's Messenger used to be playful with him and ask him : '0 Abu Umair! what has happened to your Nagheer'. " (Bukhari)

Of the habits and traits of the Prophet one trait was very well known that he was extremely philanthropic. He was never miserly in anything. He was very brave and courageous. He never turned away from Truth. He was justice, loving. In his own decision he never committed any excesses or injustice. In his whole life he was truthful and an honest trustee.

The same Quran, the same Criterion, the same Yasin, the same Taha

Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger.

"Surely there is in the person of Allah's .messenger an excellent example for you-for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times." (Ahzab: 21) Qazi A'yaz says that the Prophet was the most excellent-mannered, most philanthropic and the bravest of all. One night cause). They saw that the Prophet was coming from that direction. He had rushed before all others to find out what was the trouble. He was riding the horse of Abu Talha, without a saddle, and a sword was hanging from his neck, and he was comforting the people not to be afraid saying there was nothing to worry.

Hazrat Ali says that in the battles when fighting started, we used to worry much about the Prophet, because nobody was nearer to the enemy in the fighting than the Prophet.

Jabir bin Abdullah says that whenever anything was requested of him, he never said: No.

Hazrat Khadija had told him when he was first blessed with the Divine Revelation: "You carry the loads of the weak people, you earn for the poor, and help a person if any trouble comes to him in following the Truth."

Once he received seventy thousand dirhams. They were placed before him on the mat. He distributed them standing. He did not refuse a single beggar till he finished the entire amount.

A man approached him and requested for something. He said: "At present I do not have anything, buy something in my name, and when we will get some money we will pay for it."

Hazrat Umar stated: "Allah has not made it compulsory for you to do a thing on which you have no power or control." This saddened the Prophet.

One Ansari said: "O Messenger of Allah! Spend and be not afraid of the straitened circumstances imposed by Allah."

The Prophet smiled and his face shone resplendently. He said: "I have been commanded to do this only."

The holy Prophet used to love his companions. He did not hate them. He respected every respectable man from any other nation, and he used to appoint him as a responsible officer over them. He used to be in search of his companions and gave them their shares. No companion thought that any other person was more respectable in the Prophet's eye than the companion himself.

Any person who adopted his companionship or anybody who came to him for his need, he used to advise him to be patient, till he was satisfied. If anybody asked anything from him, he gave it to him or else talked to him so lovingly that he came back satisfied. The river of his kindness was flowing for every body. For his companions he was a guardian, and in matters of Truth all were equal in his eyes.

He was good-looking, decent, humble and soft hearted. He was not a narrow-minded and a hard person. Quarrelling was not his habit. He never spoke obscene words. To condemn others or to praise some one excessively was beyond the pale of his character. He expressed indifference towards unnecessary things, but he was never given to pessimism.

Hazrat Ayesha says that there was none who possessed a better moral character than the Prophet. Whenever his friends or his home people called him, he readily responded.

Jarir bin Abdullah says: "Since the time I became a Muslim, the Prophet did not prevent me from entering (the house); whenever he looked at me, he smiled."

He used to exchange repartees with his companions, mix up with them freely, and tried to be nearer to them. He played with their children and took them in his lap.

Invitation from free men, male or female slaves, or poor persons were acceptable to him. He visited the ailing and invalid persons in the far-flung areas of Medina. He accepted the excuses of the really helpless people.

Anas says that if any person who whispered anything into his ears, he never removed his ear from his mouth unless the whisperer himself withdrew his mouth. Whenever anybody held his hand, he never tried to withdraw his hand unless the other man withdrew his. He always used to be the first to salute anyone who met him or to be first to shake hands with his companions. He never stretched his legs in the midst of his companions so that they may not be inconvenienced.

Whoever came to him was duly respected by him. Many times he used to spread his cloth for the visitor, and used to place the cushion which was in his use behind the visitor's back. If the visitor were reluctant to lit on the cloth, he used to insist.

He gave new family names to his companions. In their honour, he used to call them by beautiful names. He never used to interrupt anybody's talk till the speaker either stopped or stood up.

Anas narrates that if anybody brought a present to the Prophet he used to ask him to take it to a particular house Hazrat Ayesha says: "I was not jealous of any woman, nor did I feel any ill will towards Khadija, as I used to hear of her repeatedly from the Prophet. If any goat were slaughtered, he used to send it to her friends' house as a present. Once her sister asked for permission to come in. He was very pleased to see her.

A woman came to him and spoke endearingly of Khadija and asked questions about her lovingly. When she went away, he said: "This woman used to come during Khadija's time. Good relationship is a sign of faith".

He treated his relatives kindly, but he did not give them preference over better persons.

Abu Qatawa has reported that when a delegation of Najashi came to the Prophet, he rose for serving them. His companions told him that they were sufficient to serve them. He replied:

"They had honoured our companions, therefore I personally want to serve them."

Abu Usama has narrated that once the Messenger of Allah went among his companions leaning on a cane and his companions stood up. The Prophet said: "Do not stand up. Do not adopt the system of these Non Arabs who stand up to pay respect to one another."

He said:"I am a slave of Allah; I eat as other people eat, and I sit as other people sit." When he rode a mule, he allowed some one else to ride behind him. He used to visit poor invalids. He allowed the beggars to sit in his meetings. He mixed up freely with his companions. Where the meeting was over, he used to sit there.

The Prophet once performed Hajj on a cheap Kajawa on the back of a camel on which an old, torn chadar was spread, whose cost could be at the most four dirhams. He said: "O Allah I This is my Hajj in which there is neither hypocrisy nor show."

When Makkah was conquered and the Muslim soldiers entered the city, the Prophet was riding a camel and his head was bowed down in humility, so much 80 that it appeared that his head was touching a part of the kajawa.

He was of a quiet nature. He never talked without necessity. And if anybody talked with a wry face, he used to be indifferent to him and ignored him.

His smile was his laughter. His talk was straight and direct, in which there was no excess. His companions, in his honour and in following him, considered it sufficient to smile in his presence.

His meetings manifested a spirit of tolerance, trusteeship, honesty, virtue and righteousness. Voices were not raised there and no back-biting was allowed therein.

Whenever he opened his mouth to speak, his companions used to keep silent, as if birds were perched on their heads.

When he walked, it was with a balanced gait. There was neither fright nor haste in his gait, nor was there laziness.

Ibn Abi Hala says: "His silence was on account of tolerance, far-sightedness, estimation and thinking and contemplating."

Hazrat Ayesha says that he talked in such a way that if anybody wanted to count the words, he could do so.

The Messenger of Allah liked fragrance and used perfumes many times.

The world was presented to him with all her allurements and amusements. Victories were won by his armies, but he was indifferent to luxuries and pleasures. He died in such a condition that his armour was pledged to a Jew.

http://archive.islamkashmir.org/radiant-reality/nov-2006.htm#10.%20An%20Ideal%20Personality

Rights of Neighbors in Islam

Allah, the Exalted, says:

"Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess.'' (4:36)

Read more...

Al-Fatihah Tafseer by Dr. Israr Ahmad

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Al-Fatihah

Tafseer by Dr Israr Ahmad

Introduction

Surah Al-Fatihah is one of the very earliest revelations. Infact, we learn from

authentic traditions that it was the first complete surah revealed to the Prophet

(Peace be upon him). Before this, only a few miscellaneous verses were revealed

which form parts of surah Al-Alaq, Al-Muzzammil and Al-Muddathir.

This surah is called Al-Fatihah; the Opener of the Book, and the surah with

which prayers are begun. It is the greatest surah in the Qur’an, and it is also

called Umm Al-Kitab (Mother of the Book), because it contains the meanings of

the entire Qur’an. Other names for this surah are; Salah, Al-hamd, Umm al-

Qur'an, Al-Sab al-Mathani, As-Shifa, Ar-Ruqya, and so on. Infact more than fifty

names have been enumerated by Jalal Al-Din Al-Suyuti [12], in his famous book

"Al Itqan fi Ulum al Qur'an”.

Number of Ayat

There is consensus of majority of the scholars; from early generations that

surah Al-Fatihah contains seven ayat. However, they disagree over whether

Bismillah is a part of Al-Fatihah, and likewise every surah, or it is a separate

ayah. The first opinion, that Bismillah is a part of every surah except surah Al-

Tauba, is attributed to some Companions (May Allah be pleased with them all),

Imam Az-Zuhri, Imam As-Shafi, and Abdullah bin Al-Mubarak. They state that

Bismillah is a part of Al-Fatihah and the last ayat; “The Way of those whom You

have favored” and “not of those who have earned Your wrath, or of those who

have lost The Way.” are not separate ayat but a single ayah. On the other

hand, Imam Malik, Imam Abu Hanifa and their followers say that Bismillah is

not an ayah in Al-Fatihah or any other surah, and it is a separate ayah in the

beginning of every ayah. But there is no disagreement over the matter that Al-

Fatihah has seven ayat. Those who consider last two ayat as one ayah, include

Bismillah in it, and those who consider the last two as separate say Bismillah is

not a part of it.

Virtues of Al-Fatihah

This is the most important surah in the Qur’an, and there are a lot of Ahadith

which narrate the virtues of this surah. In Musnad of Imam Ahmed, he

recorded that Abu Hurayrah (May Allah be pleased with him), said, “The

Messenger of Allah went out while Ubayy bin Ka‘b was praying and said, “O’

Ubayy!”, Ubayy did not answer him. The Prophet said, “O’ Ubayy!”, Ubayy

prayed faster then went to the Messenger of Allah saying, “Peace be unto you,

O’ Messenger of Allah!” He said, “Peace be unto you. O’ Ubayy, what prevented

you from answering me when I called you”, Ubayy said, “O’ Messenger of Allah! I

was praying”. He said, “Did you not read among what Allah has sent down to

me”,

‘Answer Allah and Messenger when he calls you to that which gives you life’.

He said, “Yes, O’ Messenger of Allah! I will not do it again.” the Prophet (Peace

be upon him) said; “Would you like me to teach you a surah the likes of which

nothing has been revealed in the Torah, the Injeel, the Zabur (Psalms) or the

Furqan (the Qur’an)”, He said, “Yes, O’ Messenger of Allah!”, the Messenger of

Allah said, “I hope that I will not leave through this door until you have learned

it.” He (Ubayy) said, “The Messenger of Allah held my hand while speaking to

me, meanwhile I was slowing down fearing that he might reach the door before

he finished his conversation. When we came close to the door, I said: “O’

Messenger of Allah! what is the surah that you have promised to teach me”. He

said, “What do you read in the prayer”. Ubayy said, “So I recited Umm Al-Qur’an

to him”. He said, “By Him in Whose Hand is my soul! Allah has never revealed in

the Torah, Injeel, Zabur or the Furqan a surah like it. It is the seven repeated

verses that I was given”.

Al-Fatihah and Salah

Al-Fatihah is also called Salah, because it is itself a prayer and reciting it is a

condition for the correctness of Salah-The Prayer, as recorded by Muslim that

Abu Hurayrah (May Allah be pleased with him) said, that the Prophet(Peace be

upon him) said;

“Whoever performs any prayer in which he did not read Umm Al-Qur’an (Al-

Fatihah), then his prayer is incomplete.” He said it thrice. [13]

There is another hadith, narrated by Abu Hurayrah (May Allah be pleased with

him) that the Prophet (Peace be upon him) said; “Allah the exalted said, ‘I have

divided the prayer (Al-Fatihah) into two halves between Me and My servant. A

half of it is for Me and a half for My servant, and My servant shall acquire what

he asked for.

If he says, ‘All praise and thanks be to Allah, the Lord of existence’, Allah says,

‘My servant has praised Me.’

When the servant says, ‘The Most Gracious, the Most Merciful.’

Allah says, ‘My servant has glorified Me.’

When he says, ‘Master of the Day of Judgment.’

Allah says, ‘My servant has glorified Me.’

When he says, ‘You (alone) we worship, and You (alone) we ask for help.’,

Allah says, ‘This is between Me and My servant, and My servant shall acquire

what he sought.’

When he says, ‘Guide us to the straight path. The way of those on whom You

have granted Your grace, not (the way) of those who earned Your anger, nor of

those who went astray’,

Allah says, ‘This is for My servant, and My servant shall acquire what he asked

for.’ ” [14]

In the above hadith, the word Salah is used in reference to the Qur’an (Al-

Fatihah), which also testifies the importance of this surah and reciting it during

every prayer, in every rak’ah.

Al-Fatihah is not merely an introduction to Qur’an, rather it is a prayer from

man and the Qur’an is the answer from his Lord. Thus it has a relationship of a

prayer and a response. If a person is an earnest seeker after truth, and

recognizes that the Lord of the Universe is the source of all knowledge, then he

prays to Allah to show him guidance and Allah places the whole of the Qur’an

before him in answer to his prayer.

All praise is for Allah, the Sustainer and Cherisher of the Worlds. Al-Fatihah

starts with the praise of Allah, who is the Lord and Creator of this world and

the Hereafter. It states that all thanks and praise are due purely to Allah alone,

and nothing is to be worshipped except Him. He is the Sustainer and Owner of

all that He has created in both Alams (Worlds).

The Most Gracious, the Most Merciful. Ar-Rahman (Most Gracious) and Ar-

Raheem (Most Merciful) are two words of the same root Ar-Rahmah (the mercy).

One of them is softer than the other, meaning, it carries more implications of

mercy. Allah is Ar-Rahman for all humankind irrespective of their belief in

Allah, whether they are good-doers or evil-doers; they all obtain their

sustenance from Allah, this is because Allah is Ar-Rahman. Allah is also Ar-

Raheem for the believers in Him. They receive special blessings from Allah, that

is, happiness and contentment in this life and reward in the Hereafter.

Master of the Day of Judgment. After Allah describes that He is Ar-Rahman and

Ar-Raheem, He immediately gives a warning, that along with His mercy, He is

also the Master of the Day of Judgment. So that a person should not forget that

along with His mercy He is also Just.

You Alone we worship and You Alone we call on for help. After the person has

praised Allah and thanked Him, now he stands before Him, addressing Him

directly; O’ Allah our worship, obedience, submission and devotion is only for

You alone, and we only serve You. O’ Allah we know that You are the Lord of

the Universe and You have the power over everything, therefore, we only turn

to You for help, for our needs and requirements.

Guide us to The Right Way. i.e. Make us firm on the straight path and don’t let

us deviate. The straight path mentioned here and elsewhere in the Qur’an

refers to Islam. We already mentioned the hadith in which the servant

proclaims, ‘Guide us to The Right Way’ , and Allah says, “This is for My servant

and My servant shall acquire what he has asked for.

The Way of those whom You have favored. i.e. The servant prays to Allah to

guide him towards the straight path in every walk of life, and the path of those

upon whom You have bestowed Your mercy i.e. people who are obedient to

Allah and His Messengers.

Not of those who have earned Your wrath, or of those who have lost The Way.

A servant also prays to Allah, to help him avoid the path of those whom Allah is

angry with, whose intentions are corrupt and who know the truth, yet they

deviate. And also help us to avoid the path of those who were led astray. These

two paths are of Jews and Christians. ‘Not of those who have earned Your

wrath’, refers the Jews and “ or of those who have lost The Way” is for the

Christians.

After finishing Al-Fatihah, it is recommended to say Amin, which means, ‘O’

Allah accept our invocation’, for those who are not praying and strongly

recommended for those who are praying. As the Messenger of Allah (Peace be

upon him) said:

“ When any of you says in the prayer Amin, and the angels in the heaven say,

Amin, in unison, his previous sins will be forgiven.”[15]

Foot Notes

[1] The Arabic word 'qur'an' is derived from the root qara'a, which has various meanings, such as to read, [Sura 17: 93.]

to recite, [Sura 75:18:17: 46.] etc. Qur'an is a verbal noun and hence means the 'reading' or 'recitation'. As used in the

Qur'an itself, the word refers to the revelation from Allah in the broad sense [Sura 17: 82.] and is not always restricted to

the written form in the shape of a book, as we have it before us today.

[2] Surah Al-Hijr(15) : 9.

[3]Surah Burooj(85) : 21, 22. Al-Lawh: every wide, flat surface or sheet of wood.

Al-Azhari said: al-Lawh is a flat surface of wood, and a shoulder-blade [of an animal], if it is written on, may be called a

lawh. Al-Lawh is something that is written on. Al-Lawh: al-Lawh al-Mahfooz, as in the ayah means, the place where the

decrees of Allah are kept. Every wide bone is a lawh. The plural form is alwaah.

(Lisaan al-‘Arab, 2/584).

[4] Surah Al-Waqi’ah(56) : 77, 78.

[5] (al-Tabyaan fi Aqsaam al-Qur’an, p. 62).

[6] Surah Bani Israel (17) and Surah Al-Furqan (25).

[7] The last section of the Qur'an beginning with surah Qaf, (50-114).

[8] Musnad Ahmed, Sunan Abi Dawood, Ibn Majah in his sunan.

[9] The Qur’an in a single volume.

[10] Kitab al-masahif by Ibn Abi Dawud.

[11] The Life of Muhammad, Ibn Hisham.

[12] Abd al-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammad ibn Sabiq al-Din, Jalal al-Din al-Misri al-Suyuti, also

known as Ibn al-Asyuti (849-911), the mujtahid imam and renewer of the tenth Islamic century, foremost hadith master,

jurist, and historian, he authored works in virtually every Islamic science.

[13] Sahih Muslim.

[14] Sahih Muslim and Sunan An-Nisai.

[15] Sahih Muslim 1:307.

Short Quotes

For Sale at $300, but Buy it for $800

Sayyidna Jareer ibn Abdullah, Radi-Allahu anhu, once sent his servant for buying a horse. The servant made a deal for three hundred dirhams and brought the seller with him so he could be paid. Sayyidna Jareer ibn Abdullah, Radi-Allahu anhu, looked at the horse and realized that the seller had undervalued it. "Would you sell it for four hundred?" he asked. The seller agreed. "How about five hundred?" he continued his unusual "bargaining" and finally bought the horse for eight hundred dirhams. He was later asked why he did so. "The seller was not aware of the true value of this horse, " he explained. "I have simply given him a fair price because I had promised to Prophet Muhammad, Sall-Allahu alayhi wa sallam, to always be sincere and well-wisher for every Muslim."