Stories of pious people

The only reason that Hazrat Moulana Husain Ahmad Madani (rahmatullahi ‘alaih) had given himself up for imprisonment in Malta was to serve his ustaaz, Shaikhul Hind Moulana Mahmoodul Hasan (rahmatullahi ‘alaih).

Hazrat Moulana Madani (rahmatullahi ‘alaih) rendered such service that Shaikhul Hind (rahmatullahi ‘alaih) once mentioned to his wife, “My own son would not have been able to render the service which Molvi Husain Ahmad had made for me.”

Because Malta was extremely cold, and there was no hot water to make wudhu with, Hazrat Moulana Madani (rahmatullahi ‘alaih) would hold the water bag to his stomach the entire night just so that it would be warm enough for his ustaaz to use at the time of Tahajjud.

(Hazrat Moulana Husain Ahmad Madani [rahmatullahi ‘alaih] pg. 219)

Moulana Muhammad Ilyaas (rahimahullah), the reviver of the effort of tableegh, was once invited to a tableeghi gathering in Muzaffarnagar. On arrival in Muzaffarnagar, he observed that the people who invited him had brought elephants to the station as they wished to form a ‘procession’ to escort him to the gathering. Moulana Ilyaas (rahimahullah) objected and explained that traveling in this manner was against the fundamental principles of the effort of tableegh. Hence, Moulana (rahimahullah) sat in an ordinary horse carriage and reached his residence.

As planned, the tableeghi gathering commenced, only for Moulana Ilyaas (rahimahullah) to learn, shortly after, that Moulana Sayyid Husain Ahmad Madani (rahimahullah) was delivering a lecture in another gathering nearby. Moulana Ilyaas (rahimahullah) immediately cancelled his lecture and instructed those present saying, “Moulana Madani (rahimahullah) has come. Everybody should go to that gathering and listen to his lecture.”

As for Moulana Husain Ahmad Madani (rahimahullah), as soon as he learnt that Moulana Ilyaas (rahimahullah) had arrived and was going to deliver a bayaan at a tableeghi gathering, he cancelled his lecture and instructed the audience to proceed to the tableeghi gathering to listen to the lecture of Moulana Ilyaas (rahimahullah).

Hence, neither did Moulana Ilyaas (rahimahullah) deliver his lecture, nor did Moulana Madani (rahimahullah) deliver his. However, they both left behind an amazing example of sincerity for generations to come.

(Hazrat Madani [r.a] Waaqi‘aat aur Karaamaat ki Roshni me, pg. 104)

‘Ataa’ Sulami (rahimahullah) narrates the following:

I was once passing through the alleys of Kufah when I saw ‘Alyaan laughing at a doctor. As it was well known that ‘Alyaan never laughed, I became intrigued and drew closer. As I approached, I asked him why he was laughing. ‘Alyaan replied, “I am laughing at this doctor who is treating the illnesses of others, despite the fact that he is himself fatally ill.” Hearing this, I asked ‘Alyaan, “Do you know of any medication that can save him from his illness?” “Yes!” he replied, “I know of a medication which is such that if it is administered to him, I hope that he will recover.” “What is the formula of this medication?” I prompted. On my request, ‘Alyaan proceeded to prescribe the following:

1. A few leaves from the tree of poverty
2. The root of the tree of sabr (patience, forbearance and steadfastness)
3. Fruit from the tree of humility
4. Fruit from the tree of ma’rifat (recognition of Allah Ta‘ala)
5. The ingredient of pondering over one’s condition

Using the mortar and pestle (or the grinding stone) of grief and regret over one’s sins, crush the above ingredients into a fine paste. Thereafter place the paste into the pan of taqwa and pour some of the water of hayaa into the mixture. Using the firewood of Allah Ta‘ala’s love, light a fire beneath the pan and boil the mixture until it begins to froth. Once the mixture is prepared, empty it into the bottle of always remaining pleased over the decision of Allah Ta‘ala. Thereafter, cool the mixture by fanning it with the fan of the praise of Allah Ta‘ala. Finally, take this medication consistently, by pouring a little into the cup of concern over one’s state and condition, and by swallowing it using the spoon of repentance. If this medication is taken regularly, there is hope that the person will never again fall into the illness of disobeying Allah Ta‘ala.

(Taareekh Ibni ‘Asaakir, vol. 41, pg. 524)

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Ali bin Husain (rahimahullah), also knownby the title Zainul ‘Aabideen, was the grandson of Sayyiduna ‘Ali (radhiyallahu ‘anhu) and the son of Sayyiduna Husain (radhiyallahu ‘anhu).

On one occasion, Zainul ‘Aabideen (rahimahullah) was performing wudhu while his slave girl was assisting him by pouring the water onto his limbs from a pitcher. As she was pouring the water, it so happened that the pitcher fell from her hand, striking Zainul ‘Aaibdeen (rahimahullah) on his head and injuring him.
On suffering the injury, Zainul ‘Aabideen (rahimahullah) looked up at the slave girl (in anger).

The slave girl addressed him saying,

“Allah Ta‘ala mentions (while describing the people of taqwa)
l
:وَالْكَاظِمِينَ الْغَيْظ

َAnd those who suppress their anger

As soon as he heard this, Zainul ‘Aabideen (rahimahullah) responded,

“I have suppressed my anger.

”The slave girl then continued reciting the verse,
وَالْعَافِينَ عَنِ النَّاس

ِAnd those who forgive people

Hearing this, Zainul ‘Aabideen (rahimahullah) submitted,

“(I have forgiven you), may Allah Ta‘ala forgive you.

”Finally, the slave girl recited:

وَاللَّـهُ يُحِبُّ الْمُحْسِنِين

َAnd Allah Ta‘ala loves those who do good.

When he heard this, Zainul ‘Aabideen (rahimahullah) replied,

“Go, for I have set you free!”

(Shu‘abul Imaan #7964)

Salah uddin ayyubi rh:

In'al-Bidayah wan-Nihayah' (13/5-6), Ibn Kathir said

that at the time of his death, Salah ad-Din hardly had any money in his possession, and this is because:
"…of the immense amount of gifts and charity and kindness that he used to show the leaders and ministers under his command, and even to his enemies!I've already described this previously. Andhe was very simple in his clothing, food, drink, and transportation.He would only wear cotton, linen, and wool. It is not known that he ever approached anything forbidden or discouraged, especially after Allah blessed him with his kingdom. Rather, his greatest concern and goal was to aid Islam."

Ibn Kathir continued:

"This is all in addition to the virtues and unique skills he possessed in the Arabic language, poetry, and history, such that it was said he had memorized' al-Hamasah'

(a book of poetry compiled by Abu Tammam at-Ta'i) in its entirety.
And he was very strict in praying on time injama'ah. It is said that he never missed a single prayer in jama'ah for a great part of his life, even during the illness that killed him. The imam would enter and lead him in prayer, and he would struggle to get up and pray despite his weakness."

He continued:

"And he loved to hear the recitation of the Qur'an and the reading of ahadith and knowledge. He was constant and habitual in listening to ahadith being read to him, to the point that he would hear a section read to him while he was standing between the ranks of soldiers! He would enjoy doing this and say: "Nobody listens toahadithin a situation like this.""

He also mentioned:

"He had a soft heart, and was easily swayed to tears when he would hearahadith."

He continued:

"And Salah ad-Din was from the bravest of people, and the strongest of them in body and heart despite the illnesses and sickness his body suffered from. This was most evident during the Siege of Acre, where despite the massive numbers of the enemy, he only increased in power and bravery. They had as many as 500,000 soldiers – some say 600,000 – and he killed 100,000 of them."

He also said:

"He was generous, well-rounded, always laughing and smiling. He would never slack off in any good that he did. He was extremely patient when doing good and worshipping Allah."

In'Siyar A'lam an-Nubala"(15/436),

it's mentioned that al-Muwaffaq 'Abd al-Latif said:

"I went to Salah ad-Din while he was in Jerusalem, and I saw a king who filled eyes with amazement and hearts with love, whether they were near or far.He was an easy going person, likeable, and his companions used to try to imitate him, racing towards good actions, as Allah Said: {"And We removed any sense of pain from their hearts, making them like brothers…"} [al-Hijr; 47]
The first night I spent with him, I found his gatherings filled with scholars engaged in knowledge. He would listen intently and participate in their discussions. He would learn how to build walls and dig trenches, and he would then do this himself, carrying the rocks on his own shoulders."

al-'Imad said in'as-Siyar'(15/440):

"He would only wear what was permissible to wear, such as linen and cotton. His gatherings were free of vain talk, and they were only attended by the most virtuous people. He loved to hear ahadith being read with their chains of narration. He was forebearing, honest, pious, pure, and trustworthy. He would contain himself and not become angry. He would never turn back someone in need or embarrass someone who spoke in front of him. He was extremely kind and charitable, and he reprimanded me for decorating my utensils in silver, and I replied that Abu Muhammad al-Juwayni mentioned a point of view of it being permissible. And I never saw him praying except in jama'ah."

Also on the same page, Abu Ja'far al-Qurtubi said thatwhen Salah ad-Din was on his deathbed:

"I finished reciting the Qur'an at the verse: {"He is Allah, besides Whom there is none worthy of worship; the Knower of the Unseen and the seen…"} [al-Hashr; 22] andI heard Salah ad-Din saying: "This is true," and he was in a coma before this. He then died, and al-Khatib ad-Dawla'i washed his body. He was brought out in a coffin, and Muhi ad-Din bin az-Zinki prayed over him. He was then returned to the room in the garden where he had been sick and was buried in a kiosk. Voices were raised in crying, and it became so loud that even the smart one would think that the whole world was screaming in a single voice. The people were so overwhelmed that some of them were distracted from praying over him. People expressed their remorse at his passing - including the Crusaders, due to how truthful and trustworthy he was."

adh-Dhahabi said:

"And I never saw a king whose death people were sad for except him. This is because he was loved by everyone: he was loved by the righteous and the wicked, the Muslim and thekafir."

Ibn al-Qayyim related from al-Jariri:

“I was told of a man from the Children of Israel who had a need that he wanted fulfilled by Allah .So, he engaged in constant worship and then asked Allah for his need. When he did not see that his need was fulfilled, he spent the night blaming himself, saying: “O self! What is wrong with you that is preventing your need from being fulfilled?”

And he spent the night sad and holding himself to account, saying: “By Allah, the problem is not with my Lord. Rather, the problem is with myself,” and he remained in such a state of holding himself responsible until his need was finally taken care of.”

]‘Ighathat al-Lahfan’; 1/77[

يحكى عن الشيخ أبي الحسن الشاذلي رحمه الله أنه كان ببعض المفازات فأتته السباع فخافهم على نفسه ففزع إلى الصلاة على النبي صلى الله عليه وسلم مستندا إلى ما صح من أنه من صلى عليه صلى الله عليه عشرا وأن الصلاة من الله رحمة ومن رحمه الله كفاه كل مهمة فنجا بذلك صلى الله عليه وسلم تسليما كثيرا

القول البديع ص265

It has been reported regarding Sheikh Abul Hasan Shaazili (rahimahullah) that on one occasion, he was in the wilderness when wild animals began to approach him. Fearing that these animals would harm him, he immediately resorted to reciting durood and salaat upon Rasulullah (sallallahu ‘alaihi wasallam). The reason for him doing this is that it is reported in the authentic Ahaadith that when a person sends one salaat upon Rasulullah (sallallahu ‘alaihi wasallam), Allah Ta‘ala sends ten salaat (i.e. mercies) upon him, and the one upon whom Allah Ta‘ala showers His mercy, Allah Ta‘ala suffices him for all the worries and difficulties that he faces. Hence, through reciting durood upon Rasulullah (sallallahu ‘alaihi wasallam), Sheikh Shaazili (rahimahullah) was saved from the wild animals.

Abu Sa`id Al-Khudri {May Allah be pleased with him} reported that the Prophet of Allah {Peace and Blessings of Allah be upon him} said:

“There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if therewas any chance for his repentance to be accepted. He replied in the negative and the man killed him also completing one hundred. He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. He replied in the affirmative and asked, `Who stands between you and repentance? Go to such and such land; there (you will find) people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place.’ So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, ‘This man has come with a repenting heart to Allah,’ and the angels of punishment argued, ‘He never did a virtuous deed in his life.’ Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, `Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.’ They measured and found him closer to the land (land of piety) where he intended to go, and so the angels of mercy collected his soul”.

{Sahih Bukhari & Muslim ~ Riyadus Saliheen ~ The Book Of Miscellany Chapter 2}

In another version:

“He was found to be nearer to the locality of the pious by a cubit and was thus included among them”.

Another version says:

“Allah commanded (the land which he wanted to leave) to move away and commanded the other land (his destination) to draw nearer and then He said: ‘Now measure the distance between them.’ It was found that he was nearer to his goal by a hand’s span and was thus forgiven.”

It is also narrated that he drew closer by a slight movement on his chest.

A friend of Sheikhul Islam Izzuddin bin Abdus Salam (RA) has related an incident in these words:

“Our mentor, Sheikh Izzuddin, once went to the Sultan Al-Malik-us-Saleh Najmuddin Ayub of Egypt in the fort. It was the day of eid. He saw that the royal durbar was being held and the troops were arrayed before the sovereign. The Sultan was present in his full magnificence and the grandees
and noblemen were kneeling on the ground out of awe and deference. The Sheikh turned towards the Sultan, and addressing him by name, said, ‘O Ayub! What answer would you give to God if He were to ask you: We gave thee the kingdom of Egypt and thou permitted wine?’ The Sultan enquired, ‘Is it so?’ ‘Yes’, replied the Sheikh, ‘On such‐and‐such a shop wine is being sold and other forbidden things are also taking place while you are lost in luxury and self‐indulgence’. He spoke in a loud voice and the soldiers looked on respectfully. The Sultan, thereupon, remarked. ‘It is not of my doing. Things have been like that since the time of my father’. ‘Are you’, interjected the Sheikh ‘among those who say: “We found our forefathers on the same path?”’

The Sultan ordered the shop to be closed at once.

When the Sheikh returned and the news of the incident spread I enquired from him about it. He said, ‘My friend! When I saw his splendour I felt that it was for his own good that he should be humiliated a little otherwise his ego would swell and become uncontrollable. I asked ‘Were you not afraid’? The Sheikh replied, ‘As surely as I believe in God!When I reflected upon the Power and Glory of the Lord in his presence it appeared to me that a cat was sitting on the throne’.”

[Tabaqat-ul-Shafiyatul-Kubra,Vol. V p. 82]

It is narrated by Sheikh Mahmud bin Mubarak Kirmani that:

“Once Sultan Mohammad bin Tughlaq summoned Sheikh Qutubuddin Munawwar to Delhi. The saint had not paid homage to the king on a certain occasion and he wanted to take him to task for it.

When the Sheikh came to the royal palace, the court nobles, ministers, heralds and attendants were standing in a double row in front of the throne. On seeing the glittering spectacle, the Sheikh’s son, Nuruddin, who was with him and had never been in a king’s court before, was struck with fear. The Sheikh admonished him sternly.‘Glory is for God, Baba Nuruddin,’ he said to him in a loud voice. The son related later that as soon as he had heard these words, he felt a new strength within him and all the fear disappeared and it began to look to him that the court grandees were not men but sheep and goats.”

[Siyar-ul-Aulia, pp. 353-55]

Imam Bukhari rh was a simple and hard working person. He would fulfill his own needs by himself. Despite having a lot of wealth and status, he always kept the minimum number of servants required and never indulged himself in this matter.

Muhammad ibn Hatim Warraq, who was one of his main disciples, says: “Imam Bukhari was establishing an inn near the city of Bukhara and was placing the bricks with his own hands. I came forward and said ‘Leave the laying of the bricks for this building to me.’ But he replied, ‘On the day of judgement, this act will be of benefit to me.'”

Warraq goes on to say: “When we accompanied Imam Bukhari on a journey, he would gather us in one room and would stay by himself in a separate room. Once I saw Imam Bukhari get up between fifteen and twenty times during the night and every time, he lit the lamp with his own hands. He took some Ahadith out, marked them and then placed his head on his pillow and laid on his couch. I said to him, ‘Why did you go through all this trouble during the night, when you could have woken me up [so that I could help you].’ He replied, ‘You are young and are in need of sound sleep and I did not want to disturb your sleep.'”

Imam Bukhari died in Samarkand on the night before Eid-ul-Fitr in the year 259 A.H. He was not only a scholar, worshipper, a devotee and a prosperous man, but he always feared Allah and shone with the love of the Messenger sallallahu `alayhi wa sallam. The virtuous outpourings he gave to the world during his life are still being given today and as the Muslim Ummah goes about its daily acts of worship, they realize how important the role played by Imam Bukhari was. He compiled and circulated the Ahadith of the Prophet ‏ wherever possible and Allah spread his status to every corner of the world.

‘Urwah ibn al-Zubayr rh came to visit the Khalîfah al-Walîd ibn ‘Abdu’l-Malik. With him was his son Muhammad, who was one of the most handsome of men. The young man had dressed up for the occasion in fine clothes, and had his hair in two plaits or braids. When al-Walîd saw him, he said, “This is how the young people of Quraysh look!” and by so saying, put the evil eye on him.

Before he left, the young man fell ill. When he was in the stable (preparing for the journey) he fell down, and the horses trampled him to death. Then ‘Urwah got gangrene in his leg, and al-Walîd sent doctors to him, who suggested that the leg should be amputated, otherwise the gangrene would spread to the rest of the body and kill him. ‘Urwah agreed, and the doctors began to remove his leg, using a saw. When the saw reached the bone, ‘Urwah fainted, and when he came around, sweat was pouring down his face, and he was repeating, “Lâ ilâh ill-Allâh, Allâhu akbar.”

When the operation was over, he picked up his leg and kissed it, then said, “I swear by the One Who mounted me on you, I never used to walk to any place of wrong action or to any place where Allâh would not like me to be.” Then he gave instructions that the leg should be washed, perfumed, wrapped in a cloth and buried in the Muslim graveyard.

When ‘Urwah left al-Walîd and returned to Madînah, his family and friends went to meet him at the outskirts of the city and to offer condolences. The only reply he made was to quote from the Qur’ân:“…truly we have suffered much fatigue at our journey” (al-Kahf 18:62). He did not say any more than that. Then he said, “I will not enter Madînah, for people there either rejoice over the afflictions of others, or else feel envy for their blessings.” So he went to stay in a place at al-‘Aqîq.
‘خsâ ibn Talhah came to visit him there and said, “May your enemies’ fathers perish!” and asked him, “Show me the affliction for which I have come to console you.” ‘Urwah uncovered his stump, and ‘خsâ said, “By Allâh, we were not preparing you to wrestle! Allâh has saved most of you: your sanity, your tongue, your eyesight, your two hands, and one of your two legs.” ‘Urwah told him, “Nobody has consoled me as you have.”

When the doctors came to perform the amputation, they had asked ‘Urwah whether he would drink intoxicants to ease the pain. He said, “Allâh is testing me to see the extent of mypatience. How could I go against His commands?”