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    Stories of pious people (OP)


    plz share the stories of pious people in this thread
    Last edited by azc; 03-01-2018 at 04:46 AM.
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    Stories of pious people

    Allah (swt) knows best

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    Re: Stories of pious people

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    Sa’eed bin Jubayr narrates: Ibn Abbas ra died while in At-Ta’if. I witnessed his funeral and then a bird came that I had never seen before.

    The bird entered the burial site and we looked and waited to see if it would come out, but we didn’t see it come out of the hole. When Ibn Abbas ra was laid in the ground, we heard this verse being recited at the edge of his grave but we didn’t know who recited it:

    يا أيتها النفس المطمئنة ارجعي إلى ربك راضية مرضية فادخلي في عبادي وادخلي جنتي

    O satisfied soul, return to your Lord content and with pleasure. Enter among My servants. Enter among My garden.

    Source: al-Mustadrak alaa al-Saheehayn #6312

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    Re: Stories of pious people

    The father of Abee Aasim said: I heard my son narrate from Abu Abdullah al-Kasa`i; I heard ibn Abee Aasim say:

    When the affair of al-Alawee occurred in Basrah all of my books were lost, so I re-wrote fifty thousand ahadith from memory. I used to go to the greengrocers’ shop and write using the light of his lamp. Then I realised that I had not asked the permission of the owner of the lamp to sit in its light so I went to the sea and washed away all I had written and wrote it again.

    Siyar a’laam an-Nubalaa’ 13/430-439
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    Re: Stories of pious people

    Abu az-Zahiriyyah narrated: “I went to Tarsus, so I entered upon Abu Mu’awiyah al-Aswad after he had become blind. In his house, I saw a Mushaf hanging from the wall, so I said to him: “May Allah have Mercy upon you! A Mushaf while you cannot even see?”
    He replied: “My brother, will you keep a secret for me until the day I die?”

    I said: “Yes.” Then, he said to me:“Verily, when I want to read from the Qur’an, my eyesight comes back to me.”

    Abu Hamzah Nasir bin al-Faraj al-Aslami – and he was a servant of Abu Mu’awiyah al-Aswad – narrates something similar: “Abu Mu’awiyah had lost his eyesight.
    So, if he wished to read from the Qur’an, he would grab around the room for theMushafuntil he would find it.

    As soon as he would open it, Allah would return his eyesight to him. As soon as he closed it, his eyesight would leave him.”

    ‘Sifat as-Safwah’; 2/413-414
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    Re: Stories of pious people

    Quote Originally Posted by azc View Post
    The father of Abee Aasim said: I heard my son narrate from Abu Abdullah al-Kasa`i; I heard ibn Abee Aasim say:

    When the affair of al-Alawee occurred in Basrah all of my books were lost, so I re-wrote fifty thousand ahadith from memory. I used to go to the greengrocers’ shop and write using the light of his lamp. Then I realised that I had not asked the permission of the owner of the lamp to sit in its light so I went to the sea and washed away all I had written and wrote it again.

    Siyar a’laam an-Nubalaa’ 13/430-439
    Was it unlawful for him to read and write from the light of a lamp that was shining in a public place where it was lawful for him to be?
    If it was, then it would be unlawful to walk in the light of the same lamp without permission of the owner of the lamp.
    God given judgement would have stated that if it was unlawful to walk, read, and write in the light of the lamp, then the owner of the lamp should have sealed his doors and windows and ensured that the light of his lamp did not reach beyond his own sight, or that the owner of the lamp should ask the permission of the people who had right to use the land before allowing any light to shine upon their land if it troubles them.
    But anyone with a God given ability to discern and judge by truth and justice would easily come to the conclusion that it is not unlawful to benefit from light in a public space that doesn't cause harm to anybody.

    If it was privately owned land - that is an issue of unlawful tresspassing.
    Stories of pious people













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    Re: Stories of pious people

    Quote Originally Posted by Abz2000 View Post
    Was it unlawful for him to read and write from the light of a lamp that was shining in a public place where it was lawful for him to be?
    If it was, then it would be unlawful to walk in the light of the same lamp without permission of the owner of the lamp.
    God given judgement would have stated that if it was unlawful to walk, read, and write in the light of the lamp, then the owner of the lamp should have sealed his doors and windows and ensured that the light of his lamp did not reach beyond his own sight, or that the owner of the lamp should ask the permission of the people who had right to use the land before allowing any light to shine upon their land if it troubles them.
    But anyone with a God given ability to discern and judge by truth and justice would easily come to the conclusion that it is not unlawful to benefit from light in a public space that doesn't cause harm to anybody.

    If it was privately owned land - that is an issue of unlawful tresspassing.
    As much someone is pious as much his heart gets cleaned that differentiates between trivial issues being lawful and unlawful

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    Re: Stories of pious people

    Quote Originally Posted by azc View Post
    As much someone is pious as much his heart gets cleaned that differentiates between trivial issues being lawful and unlawful
    He was either tresspassing unlawfully or he was lawfully in a public place.
    Allah is not pleased at foolishness -.If what he wrote was lawful and good - there would be no benifit, and much 'asr wasted in washing hundreds of hours of writing off parchment whilst degrading the material and then re-writing the text - regardless of whether the use of the light was past riba - if it had been riba but the text was lawful, all that was required was sincere repentance and a sincere effort to do what is just in future.
    Stories of pious people













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    Re: Stories of pious people

    ^The person who is so pious can't sustain even a single moment without doing tawba for his minor mistakes (tawba is not mentioned in this story though)
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    Re: Stories of pious people

    The ‘Abbaasi Khaleefah, Ma-moon, once mentioned, “I never saw a person who was more obedient to his father and treated him in a more excellent manner than Fadhal bin Yahya Barmaki.”

    The following incident highlights the extreme lengths which Fadhal went to in order to see to his father’s comfort:

    Yahya Barmaki would only make wudhu with warm water. On a particularly cold night, during the period when he and his son, Fadhal, were unjustly imprisoned together, the warden did not allow them to bring any wood into their cell. Hence, they were unable to make a fire to warm the water. This filled Fadhal with concern, as he could not bear for his father to undergo the difficulty of making wudhu with cold water. Hence, he waited for his father to fall asleep, after which he took the vessel of water and stood with it, holding it near the lamp so that the heat of the lamp would warm it. In this manner, he remained standing with the water in his hand until it was the time of dawn.

    However, the warden learnt of the manner in which Fadhal had warmed the water, and thus prevented them from using the lamp the following night. Fadhal was undeterred and remained determined to warm the water for his father. Hence, that night, he went to bed holding the vessel of water against his body! As a result, the water had become warm by dawn.

    (Birrul Waalidayn - Ibnul Jowzi [rahimahullah] pg. 55)

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    Re: Stories of pious people

    Once Khalifa Hesham bin Abdul Malek went to Makkah for pilgrimage. When he entered the sanctuary of the Ka’ba he called for the pious man Taus Yemeni who was one of the Tabi’een. When Taus came to him, he took off his shoes and kept them by the side of the royal carpet and said, “O Hisham, peace be on you.” He then sat by the side of the Khalifa and asked him, “O Hesham, how are you?”

    At this conduct of Taus, the Khalifa was about to kill him, but as he was in the sanctuary (of the Haram, where it is impermissible to kill), he was not killed. Instead the Khalifa asked Taus, “Why have you treated me like this? (1) You have placed your shoes by my carpet, (2) you have not kissed my hand, (3) you have not addressed me with ‘O Commander of the Faithful’ (which is how the Khulafa were addressed), (4) you have taken your seat by me without my permission, and (5) you have asked me by (taking) my name, ‘How are you?’”

    Taus replied, “Regarding the placing of my shoes by your carpet; I take my shoes off five times daily when I go to my Lord for prayer. He does not punish me for it. Regarding the kissing of your hand; I heard Sayyidna Ali (radi Allahu anhu) say, ‘Let nobody kiss the hand of anyone except his kissing his wife’s hand out of passion and his kissing of his parent’s hand out of reverence. Regarding addressing you as ‘Commander of the Faithful,’ the people are not satisfied with your rule and I don’t wish to tell lies. Regarding my addressing you by your name, Allah even addressed His dear friends and prophets by their names. Regarding my sitting by your side, I heard Sayyidna Ali (radi Allahu anhu) say, ‘If you wish to see anyone of the inmates of Hell, look to one who keeps himself seated with the people standing around him.’”

    Then Taus went away from him. [Ihya Ulum Id-Din]
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    Re: Stories of pious people

    Sayeed bin Musayyeb, the famous scholar among the Tabieen, was asked by Caliph Abdul Malek to swear allegiance to his two sons Waleed and Solaiman. He said, “I will not vow allegiance to them till night and day turn as the Prophet (sal Allahu alaihi wa sallam) prohibited allegiance to two persons (as rulers of the Muslims at one and the same time).” As a result, he was flogged and made to wear a dress of disgrace.

    [Ihya Ulum Id-Din]

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    Re: Stories of pious people

    Hasan bin Saalih (rahimahullah) was a pious person who was born in the year 100 A.H. and passed away in the year 169 A.H. Hasan (rahimahullah), his twin brother, ‘Ali (rahimahullah), and their mother, would divide the night into three portions between them. They would then take turns to perform salaah, thus ensuring that throughout the night there was one person standing in salaah in their home. After their mother passed away, Hasan (rahimahullah) and his brother divided the night into two portions between them, taking turns to stand in salaah. Finally, when his brother ‘Ali (rahimahullah) passed away, Hasan (rahimahullah) began to stand for the entire night performing salaah.

    Hasan bin Saalih (rahimahullah) once sold his slave girl to a certain household. That night, while the entire household was asleep, the slave girl awoke them calling out, “O household! Salaah! Salaah!”

    The members of the household awoke in a state of confusion asking, “Has the time of fajr already dawned?” The slave girl asked them, “Do you people only perform the fardh salaahs?” When they replied in the affirmative, and confirmed that they did not perform nafl salaah such as Tahajjud Salaah, she went back to Hasan bin Saalih (rahimahullah) and pleaded with him, “O master! You sold me to a household who only perform the fardh salaah! Please take me back from them!” Understanding her distress and pitying her, Hasan bin Saalih (rahimahullah) purchased her back.

    (Siyaru Aa’laamin Nubalaa vol. 7 pg. 361, 369 & 371 and Lataaiful Ma‘aarif pg. 278)

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    Re: Stories of pious people

    @azc

    Please refrain from posting falsehood against Allah when it is clear to you that it is falsehood - for it is Ash-Shaytaan who overburdens people in order to make them fail after wrongly feeling that Islam is a burden which they cannot bear.

    No human being can pray all night without sleeping during the day - unless it is a once off.

    If uncertain ask a grown up how much sleep a human being normally needs in order to remain healthy and energetic during the day.




    - - - Updated - - -




    Fabricated Hadiths Causes of Fabrication (Part 2 of 3)

    /english /Living Shari`ah / Hadith / Living Shari`ah /Fabricated Hadiths Causes of Fabrication (Part 2 of 3)
    english/ Hadith/ Living Shari`ah
    By Mohsen Haredy

    Shari`ah Editor — English IslamOnline.net




    The fabricated hadiths can be divided into two categories:

    Intentionally fabricated hadith, which is called hadith mawdu`(invented or fabricated hadith), and
    Unintentionally fabricated hadith, which is referred to as hadith batil (invalid hadith).
    Causes of Intentional Fabrication

    The Zanadiqah (Heretics)
    Political Differences
    Favor Seekers
    Storytellers
    Human Frailties
    Ignorant Ascetics
    Prejudice for One’s Own Town, Race or Imam
    Causes of Unintentional Fabrication

    Novelty
    Mistakes
    Inexactness
    Indirect Transmission
    Failure to Copy
    Lack of Qualification
    Lost Books
    Causes of Intentional Fabrication



    1. The Zanadiqah (Heretics)

    The term zanadiqah was defined as those who deny the validity of prophecy. Al-Ghazali divided thezanadiqah into absolute zanadiqah who deny the resurrection after death and the existence of the Creator of the world, and specific zanadiqah who recognize the existence of the Creator of the world but deny knowledge of the details of that world (193). In some sources they are referred to as those who do not believe in any of the divine attributes of Allah (Al-`Iraqi 95). Some give the word zindiq (singular ofzanadiqah) to the adherent of thethanawiyyah who believe in the two forces of Light and Darkness, or to one who does not believe in the world to come (Lane 1:1258). Lane said thatzindiq is an arabicized word originally Persian, so they say from Az-Zand, which is a book belonging to them, that is the book of Zoroaster, or from the Persian zandik (1:1258).

    The zanadiqah flourished under various banners during early Islamic history and wrought havoc by forging thousands of hadiths and propagating them among the Muslim community (Abdul Rahman 30). Their anti-Islamic attitude motivated them to forge some hadiths, as they could not do anything to the Qur’an, which had been transmitted and written down in early Islam (As-Sabbagh 315). According to some sources, the zanadiqah concocted about fourteen thousand hadiths.(1)Muhammad Rashid Rida mentioned that some scholars of Hadith said that when `Abdul-Karim ibn Abi Al-`Awja’ was to be executed he said, “I fabricated four thousand hadiths in which I made the lawful prohibited and the prohibited permissible” (Ibn Al-Jawzi 1:37). By fabricating hadiths, the zanadiqah did a great damage to the history of Islam (Ibn Al-Jawzi 1:37). But Siddiqi, recognizing the anti-Islamic motivation of the zanadiqah, does not see any harm in the forgery of hadiths by the zanadiqah, as these hadiths were rejected by Muslims (53). An example of this class of fabrication is the report “When Allah wanted to create Himself He created the horse first and let it gallop till it sweated. Then He created Himself from its sweat” (As-Suyuti 1:2).


    2. Political Differences

    Islamic history passed a very critical stage after the death of the third caliph, `Uthman. Differences and battles between `Ali and Mu`awiyah were the reason behind the emergence of several religious sects, especially the Shiah and the Khawarij. Many hadiths, which might be termed as the fada’il genre, in favor of `Ali and the House of the Prophet, Ahl Al-Bayt, came from the Shiah. Ibn Abi Al-Hadid (d. AH 655/1257 CE), the famous commentator of Nahj Al-Balaghah, candidly points to this where he says

    Lies were introduced in Hadith on merits (fada’il)(2) originally by the Shi`ah. They in the beginning fabricated many Hadiths in favor of their man, motivated by enmity towards their opponents. When the Bakriyyah (those favoring Abu Bakr) found out what the Shi`ah had done, they in turn fabricated hadiths in favor of their man. When the Shi`ah found out what the Bakriyyah had done they increased their efforts.(3)


    3. Favor Seekers

    The various party leaders, the numerous sectarian preachers, and the seekers of favors from the caliphs and their chiefs, and those who sustained their legal or theological theories by inventing hadiths were more dangerous to the authenticity of Hadith than the zanadiqah (Rida 545–547; Siddiqi 53). This was done even, Rida continues, by some of the Ahl As-Sunnah (Sunnis) who differed among themselves on subsidiary issues and to support their opinions, they resorted to inventing hadiths. To gain the favor of sovereigns some people fabricated hadiths that might please them.

    A well known example is the report of Ghiyath ibn Ibrahim who came upon the Caliph al-Mahdi (d. 158/785) when this ruler was playing with a pigeon. Ghiyath recited to him the famous saying of the Prophet: “There shall be no wager except in the case of racing camels, hoofed animals or in the case of shooting (competitions)” (Abu Dawud). Then Ghiyath added the words “and pigeons,” to please Al-Mahdi. The Caliph gave him a large reward, but stated: “Verily, your neck is the neck of a liar who puts false words into the mouth of the Prophet.” Then he ordered the pigeon to be slaughtered. (As-Siba`i 103)


    4. Storytellers

    The storytellers, qussas, were no less dangerous than the party leaders or sects in fabricating hadiths. They “saw an easy profit by playing on the credulity of their audience. Some of them were compelled to invent Hadiths through the urge to instill into their listeners awe and reverence towards the religion” (Juynboll 100).

    The following incident shows an example of the hadiths invented by such storytellers:

    The hadiths concocted by the storytellers were few in the first century, but they increased by the passage of time. Hadith scholars traced these hadiths, detected their fabricators, and put them under severe criticism.

    The hadiths concocted by the storytellers were few in the first century, but they increased by the passage of time. Hadith scholars traced these hadiths, detected their fabricators, and put them under severe criticism.


    Ahmad ibn Hanbal and Yahya ibn Ma`in (4) were performing their prayers in the mosque of Rusafah when a storyteller stood up in front of them and began to recite the following:
    Ahmad ibn Hanbal and Yahya ibn Ma`in related to us a hadith on the authority of `Abdur-Razzaq, who in turn had it on the authority of Ma`mar, who had it on the authority of Qatada, who had it on the authority of Anas, who reported: “The Prophet of God said,
    ‘Whoever says: There is no god but God, God will create for him for every word he utters of this formula a bird with a beak of gold and feathers of pearls.’” He continued with his story which would have taken up about twenty pages had he committed it to writing.
    Upon this Ahmad ibn Hanbal began to look in amazement at Yahya ibn Ma`in, and Yahay ibn Ma`in at Ahmad ibn Hanbal. Then Ahmad said, “Did you narrate this hadith?” Yahya replied, “By God! I never heard this hadith before this present moment.”
    The two remained quiet until he had finished his story. He then undertook to receive contributions and sat down and waited for the rest to come with their gifts, but Yahya ibn Ma`in beckoned to him with his hand. So he came supposing that it was a gift that he was about to give him.
    Yahya then asked him, “Who narrated this hadith to you?”
    He replied, “Ahmad ibn Hanbal and Yahya ibn Ma`in.”
    He retorted, “But I am Yahya ibn Ma`in and this is Ahmad ibn Hanbal! We never heard this story among the hadiths of the Prophet. As a matter of fact, it is nothing but a falsehood! Its authorities are not we!”
    Then he asked, “Are you Yahya ibn Ma`in?”
    He answered, “Yes!”
    He went on, “I constantly hear that Yahya ibn Ma`in is fool, a fact which I never realized until this moment.”
    Then Yahya ibn Ma`in said to him, “How did you know that I was a fool?”
    He replied, “You act as if there is no other person by the name Yahya ibn Ma`in and Ahmad ibn Hanbal. As for me, I have recorded hadiths on the authority of seventeen persons by the names Ahmad ibn Hanbal and Yahya ibn Ma`in.”
    Then Ahmad placed his sleeve over his face and whispered [to Yahya], “Let him leave.”





    5. Human Frailties

    Neglect, bad memory, feeble-mindedness, boastfulness, and other human frailties have also given rise to fabrication (Rida 569).



    6. Ignorant Ascetics

    Those ascetics fabricated hadiths to let the people come close to Allah and devote much time to different forms of worship and even to encourage them to be more pious (Ahmad and `Abdul Malik 75). When reminded of the hadiths threatening those who lie against the Prophet (peace and blessings be upon him), they say, “We do not tell lies against him but for him” (As-Siba`i 103). Al-Albani provided us with this example: “The world is prohibited to people of the Hereafter and the Hereafter is prohibited to people of the world, and both the world and the Hereafter are prohibited to the people of Allah” (Al-Albani 1:15).



    7. Prejudice for One’s Own Town, Race or Imam

    To mention only one example of the last motive, that is, to praise one’s imam, As-Siba`i cites the alleged hadith that praises Abu Hanifah while degrading Ash-Shafi`i. The hadith reads, “There shall be in my Ummah a man by the name Muhammad ibn Idris who will be more dangerous to my Ummah than Iblis and there shall be a man in my Ummah known as Abu Hanifah who will be the lamp of my Ummah” (As-Siba`i 100). An example of favoring one’s race is the report that states that “When Allah gets angry, He reveals the Qur’an in Persian. And when He is satisfied, He reveals it in Arabic” (Ibn Al-Qayim 59).




    Causes of Unintentional Fabrication


    Below are the unintentional reasons behind the widespread phenomenon of the forgery of hadiths.


    1. Novelty

    Some transmitters took a well-known hadith and supported it with a new isnad (chain of transmission) just for the sake of novelty to attract the people around their transmission.


    2. Mistakes

    Sometimes scholars committed a mistake in the transmission of a hadith when its isnad ended with a Companion or a Successor only, so they attributed sayings to the Prophet while a Companion or a Successor was responsible for them.


    3. Inexactness

    Some people were not as exact in the transmission of Hadith as they were in their worship, so they committed mistakes in the process of transmission.


    4. Indirect Transmission

    Some scholars learned Hadith from a certain sheikh and later came to know that the same teacher had transmitted other hadiths on different occasions. So instead of being satisfied with what they learned directly from their teachers, they transmitted them all, pretending that they had learned them.



    5. Failure to Copy

    Some learned books from certain authorities but did not copy what they learned at that time. When they grew old and were asked about some hadiths, their desire to appear professional in the field led them to transmit hadiths from copies of the same book which they possessed, but which did not contain notes giving them ijazah (license to teach) in Hadith. This practice was very common in the fourth century.


    6. Lack of Qualification

    Some people lacked the necessary qualifications for teaching Hadith. Then a student came and recited hadiths to them that they had not transmitted, but they ignorantly confirmed the students. [One of the traditional ways of teaching Hadith is that a student recites a group of hadiths reported originally by the teacher, and after this recitation, the teacher gives the student the ijazah that he can report or transmit these hadiths.]

    7. Lost Books

    Sometimes scholars undertook journeys in pursuit of collecting Hadith and were recognized as Hadith specialists, but unfortunately they lost their books. At a later stage when they took charge of teaching students, they relied on copies other than their own, without expecting the possibility of the existence of some differences between two copies of the same work, or they relied on their weak memories (A`zami 70-1).

    Sources:

    Abdul Rahman, Hasbbullah Haji. “Causes for the Fabrication of Hadith and Means for Its Elimination,” in IMA (Islam and the Modern Age) New Delhi, 29. 1998.
    Ahmad, Muhammad Shafiq and Muhammad Abdul Malik. Scientific Methodology for the Authentication of Hadith, inIslam and the Modern Age, 30 (1999).
    Albani, Muhammad Nasir Ad-Din, Silsilat Al-Ahadith Ad-Da`ifah wa Al-Mawdu`ah wa Atharuh As-Sayi’ fil Ummah, 3rd ed. Damascus/Beirut, AH 1392.
    A`zami, M. M. Studies in Hadith Methodology and Literature. Indianapolis: American Trust Publication, Islamic Teaching Center, 1977.
    Al-Ghazali, Abu Hamid. Faysal At-Tafriqah Bayna Al-Islam wa Az-Zanadiqah. Ed. Sulayman Dunya. Cairo, 1381/1961.
    Al-`Iraqi, Abu Muhammad `Uthman ibn `Abdullah ibn Al-Hasan. Al-Firaq Al-Muftariqah bayna Ahli Az-Zayghi wa Az-Zanadiqah. Ed. Yasar Kultuay. Ankara, 1961.
    Ibn Al-Jawzi, Kitab Al-Mawdu`at.
    Ibn Al-Qayim, Al-Manar Al-Munif fi As-Sahih wa Ad-Da`if, 5th impr., Ed. `Abd Al-Fattah Abu Ghuddah. Halab: Maktab Al-Matbu`at Al-Islamiyah, 1994.
    Juynboll, G.H.A., The Authenticity of the Tradition Literature: Discussions in Modern Egypt. Leiden: B.J. Brill, 1969.
    Lane, Edward William. Arabic-English Lexicon. London-Edinburgh, 1863.
    Rida, Muhammad Rashid. “Asbab Wad` Al-Hadith Wa Ikhtilafuh.” in Al-Manar 3(1900).
    As-Sabbagh, Muhammad. Al-Hadith An-Nabawi: Mustalahuhu, Blaghatuhu, Kutubuhu. 3rd ed. Beirut: Al-Maktab al-Islami, 1977.
    As-Siba`i, Mustatfa, As-Sunnah wa Makanatuha fi at-Tashri` Al-Islami. Cairo: Dar Al-`Urubah, 1961.
    Siddiqi, Muhammad Zubayr.Hadith Literature: Its Origin, Development and Special Features. Calcutta University Press, 1961.
    As-Suyuti, Al-La’ali’ Al-Masnu`ah fi Al-Ahadith Al-Mawdu`ah. Cairo 1317/1899.
    Mohsen Haredy is the editor of Shari`ah Special Pages at IslamOnline.net. He graduated from Al-Azhar University and has an MA in Hadith literature from Leiden University, the Netherlands. You can reach him atmohsen.haredy@iolteam.com.

    (1) This number was given by Hammad ibn Zayd. See Ibn Al-Jawzi, Al-Mawdu`at 1, p. 30; As-Suyuti, Tadrib, 1, p. 284; Rashid Rida quoted the number attributed to Hammad ibn Zayd as four thousand. See Rida, Asbab Wad` Al-Hadith wa Ikhtilafuh, in Al-Manar 3 (1900), p. 545.

    (2) The so-called Fada’il Hadith, according to Juynboll, hold a foremost place. He defines this genre as the Hadith “in which the Prophet is alleged to have uttered laudatory or favorable remarks about the person, the group of persons, the town or the country, who or which particularly figure in a political or theological movement.” For more on the discussions on Fada’il Hadith see Abu Rayyah, Adwa’, p. 90; `Ajjaj Al-Khatib, As-Sunnah Qabla At-Tadwin, p. 197f; As-Siba`i, As-Sunnah, pp. 233-5. cf. Juynboll, Authenticity, pp. 101-2.

    (3) Cf. Suhaib Hasan Abdul Ghaffar,Criticism of Hadith among Muslim with reference to Sunan Ibn Maja, London, Al-Qur’an Society, 1986, p. 35; `Ajjaj Al-Khatib, As-Sunnah Qabla At-Tadwin, p. 195; Juynboll, Muslim Hadith, p. 12.

    (4) Both Swartz and Goldziher wrote it “Mu`in,” which is wrong. Therefore it should read Ma`in. It is interesting to note that Ibn Ma`in (d. 233/847) composed a book on the characteristic of Hadith transmitters. The work is entitled Kalam Yahya ibn Ma`in fi Ar-Rijal, which is also referred to in Muslim scholarship as Kitab Al-Majruhin, which must not be confused with the work by Ibn Hibban, see GAS, V, pp. 106-7; see also Asma Afsaruddin, An Insight into the Hadith Methodology p. 35, n. 47.


    https://archive.islamonline.net/?p=5735
    Last edited by Abz2000; 07-12-2018 at 08:21 PM.
    Stories of pious people













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    Re: Stories of pious people

    @Abz2000 :

    Praying tahajjud or qayamul lail was the common practice of the salaf and some of them have been reported to sleep between zuhur and asr salah.

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    Re: Stories of pious people

    Quote Originally Posted by azc View Post
    @Abz2000 :

    Praying tahajjud or qayamul lail was the common practice of the salaf and some of them have been reported to sleep between zuhur and asr salah.

    I accept that tahajjud which is another name for qiyaam al layl are personal optional deeds which are recommended by Allah but not enforced - other than on the Prophet Muhammad whose only method of revision was recital, what i am stating is that we shouldn't be posting falsehoods and perverting people from the path by making them feel inadequate for not commiting personal optional good deeds, rather the focus of enforcement should be on obligations - the fulfilment of which is globally lacking.

    Please do not twist the truth, and also please study further upon the actual meaning of sunnah of rasool Allah in relation to manhaj and nawafil. Here's a link:

    http://islamic-dictionary.tumblr.com...-refers-to-the





    They would then take turns to perform salaah, thus ensuring that throughout the night there was one person standing in salaah in their home. After their mother passed away, Hasan (rahimahullah) and his brother divided the night into two portions between them, taking turns to stand in salaah. Finally, when his brother ‘Ali (rahimahullah) passed away, Hasan (rahimahullah) began to stand for the entire night performing salaah.


    Hadith no: 196
    Narrated / Authority Of: Abdullah bin Amr bin Al Aas
    Allah's Apostle said to me, "O Abdullah! Have I not been informed that you fast during the day and offer prayers all the night." Abdullah replied, "Yes, O Allah's Apostle!" The Prophet said, "Don't do that; fast for few days and then give it up for few days, offer prayers and also sleep at night, as your body has a right on you, and your wife has a right on you, and your guest has a right on you. And it is sufficient for you to fast three days in a month, as the reward of a good deed is multiplied ten times, so it will be like fasting throughout the year." I insisted (on fasting) and so I was given a hard instruction. I said, "O Allah's Apostle! I have power." The Prophet said, "Fast like the fasting of the Prophet David (Daud, AS) and do not fast more than that." I said, "How was the fasting of the Prophet of Allah, David? (Daud)" He said, "Half of the year," (i.e. he used to fast on every alternate day). Afterwards when Abdullah became old, he used to say, "It would have been better for me if I had accepted the permission of the Prophet (which he gave me i.e. to fast only three days a month)."


    Hadith no: 197
    Narrated / Authority Of: Abdullah bin Amr
    Allah's Apostle was informed that I had taken an oath to fast daily and to pray (every night) all the night throughout my life (so Allah's Apostle came to me and asked whether it was correct): I replied, "Let my parents be sacrificed for you! I said so." The Prophet said, "You can not do that. So, fast for few days and give it up for few days, and pray and sleep. Fast three days a month as the reward of good deeds is multiplied ten times and that will be equal to one year of fasting." I replied, "I can do better than that." The Prophet said to me, "Fast one day and give up fasting for a day and that is the fasting of Prophet David (Daud) and that is the best fasting." I said, "I have the power to fast better (more) than that." The Prophet said, "There is no better fasting than that."


    Hadith no: 198
    Narrated / Authority Of: Abdullah bin Amr
    The news of my daily fasting and praying every night throughout the night reached the Prophet. So he sent for me or I met him, and he said, "I have been informed that you fast everyday and pray every night (all the night). Fast (for some days) and give up fasting (for some days); pray and sleep, for your eyes have a right on you, and your body and your family (i.e. wife) have a right on you." I replied, "I have more power than that (fasting)." The Prophet said, "Then fast like the fasts of (the Prophet) David". I said, "How?" He replied, "He used to fast on alternate days, and he used not to flee on meeting the enemy." I said, "From where can I get that chance?" (Ata said, "I do not know how the expression of fasting daily throughout the life occurred.") So, the Prophet said, twice, "Whoever fasts daily throughout his life is just as the one who does not fast at all."


    http://ramadan.ahadith.co.uk/ramadan...page=9&cid=117





    ﴿سورة الـمـزمـل ٢٠﴾ إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِنَ الَّذِينَ مَعَكَ ۚ

    وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ

    ۚ عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَىٰ ۙ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ ۙ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَاسْتَغْفِرُوا اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

    [Quran 73:20]

    Your Lord knows that you stay up nearly two-thirds of the night, or half of it, or one-third of it, along with a group of those with you. Allah designed the night and the day. He knows that you are unable to sustain it, so He has pardoned you. So read of the Quran what is possible for you. He knows that some of you may be ill; and others travelling through the land, seeking Allah's bounty; and others fighting in Allah's cause. So read of it what is possible for you, and observe the prayers, and give regular charity, and lend Allah a generous loan. Whatever good you advance for yourselves, you will find it with Allah, better and generously rewarded. And seek Allah's forgiveness, for Allah is Forgiving and Merciful.

    https://goo.gl/JI94SN


    حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ كَانَ أَبُو ذَرٍّ يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ فُرِجَ عَنْ سَقْفِ بَيْتِي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ فَفَرَجَ صَدْرِي، ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ، ثُمَّ جَاءَ بِطَسْتٍ مِنْ ذَهَبٍ مُمْتَلِئٍ حِكْمَةً وَإِيمَانًا، فَأَفْرَغَهُ فِي صَدْرِي ثُمَّ أَطْبَقَهُ، ثُمَّ أَخَذَ بِيَدِي فَعَرَجَ بِي إِلَى السَّمَاءِ الدُّنْيَا، فَلَمَّا جِئْتُ إِلَى السَّمَاءِ الدُّنْيَا قَالَ جِبْرِيلُ لِخَازِنِ السَّمَاءِ افْتَحْ‏.‏ قَالَ مَنْ هَذَا قَالَ هَذَا جِبْرِيلُ‏.‏ قَالَ هَلْ مَعَكَ أَحَدٌ قَالَ نَعَمْ مَعِي مُحَمَّدٌ صلى الله عليه وسلم‏.‏ فَقَالَ أُرْسِلَ إِلَيْهِ قَالَ نَعَمْ‏.‏ فَلَمَّا فَتَحَ عَلَوْنَا السَّمَاءَ الدُّنْيَا، فَإِذَا رَجُلٌ قَاعِدٌ عَلَى يَمِينِهِ أَسْوِدَةٌ وَعَلَى يَسَارِهِ أَسْوِدَةٌ، إِذَا نَظَرَ قِبَلَ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ قِبَلَ يَسَارِهِ بَكَى، فَقَالَ مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالاِبْنِ الصَّالِحِ‏.‏ قُلْتُ لِجِبْرِيلَ مَنْ هَذَا قَالَ هَذَا آدَمُ‏.‏ وَهَذِهِ الأَسْوِدَةُ عَنْ يَمِينِهِ وَشِمَالِهِ نَسَمُ بَنِيهِ، فَأَهْلُ الْيَمِينِ مِنْهُمْ أَهْلُ الْجَنَّةِ، وَالأَسْوِدَةُ الَّتِي عَنْ شِمَالِهِ أَهْلُ النَّارِ، فَإِذَا نَظَرَ عَنْ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ قِبَلَ شِمَالِهِ بَكَى، حَتَّى عَرَجَ بِي إِلَى السَّمَاءِ الثَّانِيَةِ فَقَالَ لِخَازِنِهَا افْتَحْ‏.‏ فَقَالَ لَهُ خَازِنُهَا مِثْلَ مَا قَالَ الأَوَّلُ فَفَتَحَ ‏"‏‏.‏ قَالَ أَنَسٌ فَذَكَرَ أَنَّهُ وَجَدَ فِي السَّمَوَاتِ آدَمَ وَإِدْرِيسَ وَمُوسَى وَعِيسَى وَإِبْرَاهِيمَ ـ صَلَوَاتُ اللَّهِ عَلَيْهِمْ ـ وَلَمْ يُثْبِتْ كَيْفَ مَنَازِلُهُمْ، غَيْرَ أَنَّهُ ذَكَرَ أَنَّهُ وَجَدَ آدَمَ فِي السَّمَاءِ الدُّنْيَا، وَإِبْرَاهِيمَ فِي السَّمَاءِ السَّادِسَةِ‏.‏ قَالَ أَنَسٌ فَلَمَّا مَرَّ جِبْرِيلُ بِالنَّبِيِّ صلى الله عليه وسلم بِإِدْرِيسَ قَالَ مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالأَخِ الصَّالِحِ‏.‏ فَقُلْتُ مَنْ هَذَا قَالَ هَذَا إِدْرِيسُ‏.‏ ثُمَّ مَرَرْتُ بِمُوسَى فَقَالَ مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالأَخِ الصَّالِحِ‏.‏ قُلْتُ مَنْ هَذَا قَالَ هَذَا مُوسَى‏.‏ ثُمَّ مَرَرْتُ بِعِيسَى فَقَالَ مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ‏.‏ قُلْتُ مَنْ هَذَا قَالَ هَذَا عِيسَى‏.‏ ثُمَّ مَرَرْتُ بِإِبْرَاهِيمَ فَقَالَ مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالاِبْنِ الصَّالِحِ‏.‏ قُلْتُ مَنْ هَذَا قَالَ هَذَا إِبْرَاهِيمُ صلى الله عليه وسلم ‏"‏‏.‏ قَالَ ابْنُ شِهَابٍ فَأَخْبَرَنِي ابْنُ حَزْمٍ أَنَّ ابْنَ عَبَّاسٍ وَأَبَا حَبَّةَ الأَنْصَارِيَّ كَانَا يَقُولاَنِ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ ثُمَّ عُرِجَ بِي حَتَّى ظَهَرْتُ لِمُسْتَوًى أَسْمَعُ فِيهِ صَرِيفَ الأَقْلاَمِ ‏"‏‏.‏ قَالَ ابْنُ حَزْمٍ وَأَنَسُ بْنُ مَالِكٍ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ فَفَرَضَ اللَّهُ عَلَى أُمَّتِي خَمْسِينَ صَلاَةً، فَرَجَعْتُ بِذَلِكَ حَتَّى مَرَرْتُ عَلَى مُوسَى فَقَالَ مَا فَرَضَ اللَّهُ لَكَ عَلَى أُمَّتِكَ قُلْتُ فَرَضَ خَمْسِينَ صَلاَةً‏.‏ قَالَ فَارْجِعْ إِلَى رَبِّكَ، فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ‏.‏ فَرَاجَعْتُ فَوَضَعَ شَطْرَهَا، فَرَجَعْتُ إِلَى مُوسَى قُلْتُ وَضَعَ شَطْرَهَا‏.‏ فَقَالَ رَاجِعْ رَبَّكَ، فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ، فَرَاجَعْتُ فَوَضَعَ شَطْرَهَا، فَرَجَعْتُ إِلَيْهِ فَقَالَ ارْجِعْ إِلَى رَبِّكَ، فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ، فَرَاجَعْتُهُ‏.‏ فَقَالَ هِيَ خَمْسٌ وَهْىَ خَمْسُونَ، لاَ يُبَدَّلُ الْقَوْلُ لَدَىَّ‏.‏ فَرَجَعْتُ إِلَى مُوسَى فَقَالَ رَاجِعْ رَبَّكَ‏.‏ فَقُلْتُ اسْتَحْيَيْتُ مِنْ رَبِّي‏.‏ ثُمَّ انْطَلَقَ بِي حَتَّى انْتَهَى بِي إِلَى سِدْرَةِ الْمُنْتَهَى، وَغَشِيَهَا أَلْوَانٌ لاَ أَدْرِي مَا هِيَ، ثُمَّ أُدْخِلْتُ الْجَنَّةَ، فَإِذَا فِيهَا حَبَايِلُ اللُّؤْلُؤِ، وَإِذَا تُرَابُهَا الْمِسْكُ ‏"‏‏.‏

    8 Prayers (Salat)
    (1)Chapter: How As-Salat (the Prayer) was prescribed on the night of Al-Isra (miraculous night journey) of the Prophet (pbuh) to Jerusalem (and then to the heavens)(1)باب كَيْفَ فُرِضَتِ الصَّلاَةُ فِي الإِسْرَاءِ
    وَقَالَ ابْنُ عَبَّاسٍ حَدَّثَنِي أَبُو سُفْيَانَ فِي حَدِيثِ هِرَقْلَ فَقَالَ يَأْمُرُنَا- يَعْنِي النَّبِيَّ- صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالصَّلاَةِ وَالصِّدْقِ وَالْعَفَافِ.
    Narrated Abu Dhar:
    Allah's Messenger (ﷺ) said, "While I was at Mecca the roof of my house was opened and Gabriel descended, opened my chest, and washed it with Zamzam water. Then he brought a golden tray full of wisdom and faith and having poured its contents into my chest, he closed it. Then he took my hand and ascended with me to the nearest heaven, when I reached the nearest heaven, Gabriel said to the gatekeeper of the heaven, 'Open (the gate).' The gatekeeper asked, 'Who is it?' Gabriel answered: 'Gabriel.' He asked, 'Is there anyone with you?' Gabriel replied, 'Yes, Muhammad I is with me.' He asked, 'Has he been called?' Gabriel said, 'Yes.' So the gate was opened and we went over the nearest heaven and there we saw a man sitting with some people on his right and some on his left. When he looked towards his right, he laughed and when he looked toward his left he wept. Then he said, 'Welcome! O pious Prophet and pious son.' I asked Gabriel, 'Who is he?' He replied, 'He is Adam and the people on his right and left are the souls of his offspring. Those on his right are the people of Paradise and those on his left are the people of Hell and when he looks towards his right he laughs and when he looks towards his left he weeps.' Then he ascended with me till he reached the second heaven and he (Gabriel) said to its gatekeeper, 'Open (the gate).' The gatekeeper said to him the same as the gatekeeper of the first heaven had said and he opened the gate. Anas said: "Abu Dhar added that the Prophet (ﷺ) met Adam, Idris, Moses, Jesus and Abraham, he (Abu Dhar) did not mention on which heaven they were but he mentioned that he (the Prophet (ﷺ) ) met Adam on the nearest heaven and Abraham on the sixth heaven. Anas said, "When Gabriel along with the Prophet (ﷺ) passed by Idris, the latter said, 'Welcome! O pious Prophet and pious brother.' The Prophet (ﷺ) asked, 'Who is he?' Gabriel replied, 'He is Idris." The Prophet (ﷺ) added, "I passed by Moses and he said, 'Welcome! O pious Prophet and pious brother.' I asked Gabriel, 'Who is he?' Gabriel replied, 'He is Moses.' Then I passed by Jesus and he said, 'Welcome! O pious brother and pious Prophet.' I asked, 'Who is he?' Gabriel replied, 'He is Jesus. Then I passed by Abraham and he said, 'Welcome! O pious Prophet and pious son.' I asked Gabriel, 'Who is he?' Gabriel replied, 'He is Abraham. The Prophet (ﷺ) added, 'Then Gabriel ascended with me to a place where I heard the creaking of the pens."

    Ibn Hazm and Anas bin Malik said:
    The Prophet (ﷺ) said, "Then Allah enjoined fifty prayers on my followers when I returned with this order of Allah, I passed by Moses who asked me, 'What has Allah enjoined on your followers?' I replied, 'He has enjoined fifty prayers on them.'
    Moses said, 'Go back to your Lord (and appeal for reduction) for your followers will not be able to bear it.'
    (So I went back to Allah and requested for reduction) and He reduced it to half.
    When I passed by Moses again and informed him about it, he said, 'Go back to your Lord as your followers will not be able to bear it.'
    So I returned to Allah and requested for further reduction and half of it was reduced.
    I again passed by Moses and he said to me: 'Return to your Lord, for your followers will not be able to bear it.
    So I returned to Allah and He said, 'These are five prayers and they are all (equal to) fifty (in reward) for My Word does not change.'
    I returned to Moses and he told me to go back once again.
    I replied, 'Now I feel shy of asking my Lord again.'
    Then Gabriel took me till we '' reached Sidrat-il-Muntaha (Lote tree of; the utmost boundary) which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents or) walls (made) of pearls and its earth was of musk."

    Reference : Sahih al-Bukhari 349
    In-book reference : Book 8, Hadith 1
    USC-MSA web (English) reference : Vol. 1, Book 8, Hadith 345
    (deprecated numbering scheme)

    https://sunnah.com/bukhari/8


    M. M. Pickthall
    Lo! thy Lord knoweth how thou keepest vigil sometimes nearly two-thirds of the night, or (sometimes) half or a third thereof, as do a party of those with thee. Allah measureth the night and the day. He knoweth that ye count it not, and turneth unto you in mercy. Recite, then, of the Qur'an that which is easy for you. He knoweth that there are sick folk among you, while others travel in the land in search of Allah's bounty, and others (still) are fighting for the cause of Allah. So recite of it that which is easy (for you), and establish worship and pay the poor-due, and (so) lend unto Allah a goodly loan. Whatsoever good ye send before you for your souls, ye will find it with Allah, better and greater in the recompense. And seek forgiveness of Allah. Lo! Allah is Forgiving, Merciful.


    Yusuf Ali (Saudi Rev. 1985)
    Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others travelling through the land, seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.

    Muhsin Khan & Muhammad al-Hilali
    Verily, your Lord knows that you do stand (to pray at night) a little less than two-thirds of the night, or half the night, or a third of the night, and so do a party of those with you, And Allah measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you (in mercy). So, recite you of the Quran as much as may be easy for you. He knows that there will be some among you sick, others travelling through the land, seeking of Allahs Bounty; yet others fighting in Allahs Cause. So recite as much of the Quran as may be easy (for you), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and lend to Allah a goodly loan, and whatever good you send before you for yourselves, (i.e. Nawafil non-obligatory acts of worship: prayers, charity, fasting, Hajj and Umrah, etc.), you will certainly find it with Allah, better and greater in reward. And seek Forgiveness of Allah. Verily, Allah is Oft-Forgiving, Most-Merciful.



    You may also watch this interesting piece for wisdom - although it is not completely accurate:

    The part of intrigue is to be found from 55min 15 sec to 1 hr 16 min

    Last edited by Abz2000; 07-13-2018 at 06:08 PM.
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  20. #75
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    Re: Stories of pious people

    what i am stating is that we shouldn't be posting falsehoods and perverting people from the path by making them feel inadequate for not commiting personal optional good deeds, rather the focus of enforcement should be on obligations - the fulfilment of which is globally lacking.
    Astaghfirullah...!

    Are we not encouraged to pray tahajjud...?

    "[The believers are those] whose sides remain away from their beds, while they call on their Lord with fear and hope."[32:16]

    Hazrat Abu Sa'eed and Hadhrat Abu Hurairah [radhiyallahu anhuma] relate that Nabie [salallahu alaihi wasallam] said, "When a man awakens his family and they perform Tahajjud, they will be considered among the 'Zakireen' and the 'Zakiraat'." [Abu Dawood; Ibnu Majah]

    Rasulullah [salallahu alaihi wasallam] said, "The closest Allah Ta'ala gets to his servant is in the last portion of the night. If you possess the ability to be from among those who remember Allah, then become one of them." [Tirmidhi]
    http://www.beautifulislam.net/worshi...s_tahajjud.htm

  21. #76
    Abz2000's Avatar
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    Re: Stories of pious people

    Quote Originally Posted by azc View Post
    Astaghfirullah...!

    Are we not encouraged to pray tahajjud...?

    "[The believers are those] whose sides remain away from their beds, while they call on their Lord with fear and hope."[32:16]

    Hazrat Abu Sa'eed and Hadhrat Abu Hurairah [radhiyallahu anhuma] relate that Nabie [salallahu alaihi wasallam] said, "When a man awakens his family and they perform Tahajjud, they will be considered among the 'Zakireen' and the 'Zakiraat'." [Abu Dawood; Ibnu Majah]

    Rasulullah [salallahu alaihi wasallam] said, "The closest Allah Ta'ala gets to his servant is in the last portion of the night. If you possess the ability to be from among those who remember Allah, then become one of them." [Tirmidhi]
    http://www.beautifulislam.net/worshi...s_tahajjud.htm
    We are positively encouraged to pray optional tahajjud along with many other optional good deeds if we are reasonably able to do so without undue pressure - as has been referenced in my above post along with Quranic references.

    There is a clear difference between positive encouragement of personal optional deeds - and - condemnation of those who fulfil the lawful obligations whilst also adding personal optional good deeds - both these actions are at odds in law.

    Condemnation is for persistent rejecters of just truth and liars who think to deceive Allah whilst they only deceive themselves.






    encourage

    ɪnˈkʌrɪdʒ,ɛnˈkʌrɪdʒ/
    verb

    give support, confidence, or hope to (someone).

    "we were encouraged by the success of this venture"
    synonyms: hearten, cheer, buoy up, uplift, inspire, motivate, egg on, spur on, stir, stir up, whip up, fire up, stimulate, animate, invigorate, vitalize, revitalize, embolden, fortify, rally, incite; More
    persuade (someone) to do or continue to do something by giving support and advice.

    "pupils are encouraged to be creative"
    synonyms: persuade, coax, urge, press, push, pressure, pressurize, exhort, spur, prod, goad, egg on, prompt, influence, sway; More
    stimulate the development of (an activity, state, or belief).
    "the intention is to encourage new writing talent"
    synonyms: support, back, endorse, champion, advocate, recommend, promote, further, advance, forward, foster, strengthen, enrich; More



    condemn

    kənˈdɛm/
    verb

    1.
    express complete disapproval of; censure.

    "most leaders roundly condemned the attack"
    synonyms: censure, criticize, castigate, attack, denounce, deplore, decry, revile, inveigh against, blame, chastise, berate, upbraid, reprimand, rebuke, reprove, reprehend, take to task, find fault with, give someone/something a bad press; More

    2.
    sentence (someone) to a particular punishment, especially death.

    "the rebels had been condemned to death"
    synonyms: sentence, pass sentence on; More
    Last edited by Abz2000; 07-13-2018 at 09:21 PM.
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  22. #77
    azc's Avatar
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    Re: Stories of pious people

    @Abz2000 :

    You are advised to report my (any) post to admin if you find it objectionable instead of starting futile debate.

    If you want to discuss any topic, come in segregated section.

    Your serious allegations:

    1: Imam Dhahabi rh, one of the most reliable imam of jarh o ta'deel and great imam ibn rajab hambali rh deliberately narrated a fabricated story.

    2: such Narrations concerning tahajjud are false and cause deviation.

    Anyways.

    Nobody is condemned for not performing tahajjud.

    The slave girl did not like them because they didn't pray tahajjud and it's the personal matter what someone likes or dislikes.

    It's a fact that great Islamic personalities would always pray tahajjud. So we should also try to pray tahajjud if we can.

    Mukhallad Ibn Husain said: “I never woke up at night except I saw Ibrahim Ibn Adham remembering Allah and praying, and this made me depressed, so I consoled myself with this ayah : ‘That is the Grace of Allah which He bestows on whom He pleases. And Allah is the Owner of Great Bounty’ [Al-Hadid 54:21].”

    Abu ‘Asim Al-Nabil said: “Abu Hanifah used to be called al-Watad (pole or pillar) because he prayed so much.”

    Al-Qasim Ibn Ma’een said: “Abu Hanifah spent an entire night in qiyam reciting this ayat:
    ‘Nay, but the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter’[Al-Qamar 54:46], repeating it and weeping, beseeching Allah until morning came.”

    Ibrahim Ibn Shammas said: “I used to see Ahmad Ibn Hanbal staying up at night to pray when he was a young man.”

    Abu Bakar Al-Marwadhi said: “I was with Imam Ahmad for nearly four months in the army, and he never stopped praying qiyam at night or reading Qur’an during the day, and I never knew when he completed the Qur’an, because he kept that secret.”

    Imam Al-Bukhari used to pray qiyam at night until the time of sahur, and he would read between a half and a third of the Qur’an, and complete it at sahur every third night.

    Al-‘Allamah Ibn ‘Abd Al-Hadi said, describing the qiyam of Shaikh Al-Islam Ibn Taimiyah: “At night he would keep away from people, and spend that time only with his Lord, beseeching Him continually and reciting Qur’an, repeating different kinds of acts of worship by night and by day. When he began to pray, his body would start to tremble, leaning to the left and right.”

    Ibn Rajab said concerning his Shaikh Imam Ibn Al-Qayyim: “He was a man of worship; tahajjud and lengthy prayers. I have never seen his equal in worship and knowledge of the Qur’an, hadith and principles of faith.”

    Al-Hafiz Ibn Hajar said, describing his Shaikh Al-Hafiz Al-‘Iraqi: “I stayed with him, and I never saw him forsake qiyam al-layl: it was like a habit for him.”
    https://contemplatequran.wordpress.c...0%2C6963638859

  23. #78
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    Re: Stories of pious people

    Some people who lived outside Madina did not find out about the absolute prohibition of alcohol till later. One day Amir bin Rabi’ah (radi Allahu anhu) returned from a journey and presented a bottle of alcohol to the Prophet (sal Allahu alaihi wa sallam) – a bottle full of alcohol after Allah (subhana wa ta’ala) had made it Haraam!

    The Prophet (sal Allahu alaihi wa sallam) never drank alcohol, neither in the pre-Islamic days of ignorance, nor in Islam. However, people still used to offer him gifts some of which he wouldn’t use himself but give to others or sell. People would sometimes give him gold or silver which he would not wear but give to his wives or others.

    But the Prophet (sal Allahu alaihi wa sallam) looked at the alcohol in surprise and said, “Don’t you know that this has been forbidden?”
    Amir bin Rabi’ah (radi Allahu anhu) replied, “Forbidden? No! I didn’t know about it, O Messenger of Allah!”

    The Prophet (sal Allahu alaihi wa sallam) said, “Yes. It has been forbidden.”

    Amir (radi Allahu anhu) then took the bottle away. Some people suggested that he should sell it. When the Prophet (sal Allahu alaihi wa sallam) heard about it he said, “No. When Allah forbids something, he also forbids its value.” Upon hearing this, Amir poured the alcohol out onto the ground.

    Notice how the Sahabah immediately acted upon the teachings of Islam, putting aside any other consideration!

    Notice how briefly and to the point the Prophet (sal Allahu alaihi wa sallam) gave instructions and made corrections. He didn’t go on and on about it.

    Notice that the Messenger of Allah (sal Allahu alaihi wa sallam) did not question the Sahabi’s integrity by saying such things as, “How could you not have known that alcohol is now forbidden!” He never doubted the intentions of the people around him, nor abused them.

    This Hadith makes clear that when something is forbidden to consume (such as alcohol), then it is also forbidden to sell it and use the money. Notice that the Sahabi did not gift the bottle on to one of the non-Muslims around either.
    http://dailyhadith.adaptivesolutionsinc.com/

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    Re: Stories of pious people

    I am not obliged to begin a to-and-fro based on falsehood with you, i am however obliged to state the facts.

    Imam ad-dahabi may not have DELIBERATELY narrated a false saying - or DELIBERATELY encouraged a forbidden act - since he may have been ignorant of the fact that it had been forbidden by Allah's messenger , and that Allah's statement in the concluding verse of Surah Al Muzzammil had possibly slipped his mind at the time of penning - you user @azc however have been DELIBERATELY narrating the same misleading statements despite being made fully aware of the unlawfulness of such acts along with solid ahadith, perfect wisdom, and QURANIC statements by Allah Himself - and what is worse is that you are engaging in contentious argument after all has been made clear.



    Screenshot_2018-07-06-17-02-47.jpg


    The thing that bothers me is the fact that many people coming to the forum to understand Islam are being misled by such dualaalah.
    If the mods haven't seen through such falsehood or find themselves constrained from action due to rules - i am certain that Allah will deal with you as He PROMISES to deal with the type of perverter described at the end of Surah Al 'Alaq.

    Repent.
    Last edited by Abz2000; 07-14-2018 at 07:45 PM.
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    Re: Stories of pious people

    Shaikh Ebrahim bin Muhammad Al-Hilaali (rahimahullah) was a great ‘Aalim who was born in 1155 A.H. (1742 A.C.) in a small village on the outskirts of Halab (Aleppo).

    He departed from Halab in 1178 A.H. (at the age of twenty three) and travelled to Egypt to acquire the knowledge of Deen from the great luminaries who were teaching in Al-Azhar at the time. He remained there for twenty years, only returning to Halab in 1198 A.H. He eventually passed away in the year 1238 AH (1823 A.C.) at the age of 83 (some reports suggest that he passed away in 1248 A.H.). Together with being a great ‘Aalim, he was a renowned Shaikh of Tasawwuf (spiritual guide) at whose hands many people gained guidance and spiritual reformation.

    While Shaikh Ebrahim (rahimahullah) was studying in Egypt, he once underwent a period of poverty. During this trying time, two days had passed in which the Shaikh was unable to find anything to eat. In a state of hunger and desperation, he left Al-Azhar and began to wander through the streets, hoping that Allah Ta‘ala would perhaps make some means for him to acquire food.

    While wandering through the streets, he entered a certain alley and saw a double-story house with a huge door. Seeing the size of the house and the door, he understood that the owner of the house was a wealthy person and thus entered the home. On entering, he did not encounter anyone on the ground floor, and so proceeded directly to the kitchen where he found a pantry fully stocked with all types of delicious foods! The sight and smell of the food assaulted his senses and the pangs of hunger urged him to help himself to the food. However, his sense of taqwa and the fear of Allah Ta‘ala did not allow him to eat from that which did not belong to him. For close to an hour, he remained in this predicament, torn between the desperation to eat and the fear of Allah Ta‘ala, until eventually, he closed the pantry and departed without eating anything.

    Unbeknownst to Shaikh Ebrahim (rahimahullah), the owner of the house had seen him enter, from the upper story, and had been observing him all along! The owner, however, was quite perplexed at the behaviour of Shaikh Ebrahim (rahimahullah). Why did he enter the kitchen and remain there for so long, yet depart without taking anything? With this question in mind, he instructed his servant to call Shaikh Ebrahim (rahimahullah). When Shaikh Ebrahim (rahimahullah) arrived, he asked him the secret to his confusing conduct. Shaikh Ebrahim (rahimahullah) explained that he had not eaten for two days and had thus entered the home out of desperation. However, the fear of Allah Ta‘ala prevented him from eating that which did not belong to him. When the man heard the story, he was impressed by the taqwa of Shaikh Ebrahim (rahimahullah) and the fact that he was studying the knowledge of Deen in Al-Azhar. Hence, without delay, he requested the principal of Al-Azhar as well as some of his friends to come. As soon as they arrived, he married his daughter to Shaikh Ebrahim (rahimahullah).

    (I’laamun Nubalaa bi Taareekhi Halab Ash-Shahbaa vol. 7, pgs. 221 & 223)
    http://alhaadi.org.za/articles-publi...-of-taqwa.html

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