تسلمين رغد الحياة على مساعدتك لي و يعطيك الله الف عافيه مششششششششكوره
40 وحده دخلت وكم وحده بس الي ردوا علي ممكن احد يساعدني في موضوع عن الشيخ زايد او عن الشيخ راشد بن مكتوم الله يرحمهم
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sadfa
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اختي إليك ما وجدته عن الشيخ زايد رحمه الله
On the 6th of August 1999, His Highness Sheikh Zayed bin Sultan Al Nahyan completed 33 years as Ruler of the Emirate of Abu Dhabi, one of the seven emirates that together comprise the Federation of the United Arab Emirates (UAE), of which he has also been President since its creation in December 1971.
Sheikh Zayed is a firm believer in the values of consultation and consensus, in contrast to confrontation. Foreign visitors such as the British explorer Sir Wilfred Thesiger, who first met him in 1940’s, noted with approbation that his judgments:-
“were distinguished by their astute insights, wisdom and fairness.”
Together with the late Ruler of Dubai, Sheikh Rashid bin Saeed Al Maktoum, who was to become Vice-President and Prime Minister of the UAE, Sheikh Zayed took the lead in calling for federation that would include not only the seven emirates that together made up the Trucial States, but also Qatar and Bahrain, which opted to preserve their separate status. On the 2nd of December 1971, the UAE formally emerged to the international community.
While his enthusiasm for federation- clearly displayed by his willingness to share the oil revenues of Abu Dhabi on the development of the other emirates that are less richer in oil reserves- was a key factor in the formation of the UAE, he also won the support for the way in which he sought consensus and agreement among his brother Rulers :-
“ I am not imposing unity on anyone. That is tyranny. All of us have our opinions, and these opinions can change. Sometimes we put all opinions together, and then extract from them a single point of view. This is our Democracy.”
Over the course of the past 28 years, the UAE has not only survived, but has developed a rate of growth that is almost without parallel. The country has been utterly transformed. Its population has risen from 250,000 to a 1999 estimate of 2.94 million. Progress, in terms of provisions of social services, health, education, as well as in sectors such as communications and the oil and non-oil economy, has brought a high standard of living that has spread throughout the seven emirates, from the ultra- modern cities to the remotest areas of the desert and mountains.
At the same time, the country has established itself firmly on the international scene, both within the Gulf and Arab region and in the broader community of nations. Its pursuit of dialogue and consensus and its firm adherence to the tenets of the charter of the U.N., in particular those dealing with the principle of non-interference in the affairs of other states, have been coupled with a quite but extensive involvement in the provision of development assistance and humanitarian aid that in per capita terms, has few parallels. Sheikh Zayed has created a special humanitarian fund that is offering assistance. Among its earliest donations were several million dollars to help in the restoration of Muslim and Christian holy places in Jerusalem.
Sheikh Zayed has called continually for a better understanding between people of the world’s faiths:
“A Muslim should know what are the true teachings of Christianity, and a Christian should know what are the true teachings of Islam. Sincere people from both sides should enter into dialogue, and should not leave the floor to the extremists who are there amongst both Christians and Muslims. A true dialogue between religions is the real deterrent and strong defense against fundamentalism and extremism.”
There is no doubt that the experiment has been a success and the undoubted key to the achievements of the U.A.E. has been the central role played by Sheikh Zayed.
A major investment has been in education. The youth, the “real wealth of a nation,” as Sheikh Zayed terms the new generation, now has access to opportunities that their fathers lacked. These chances extend to both sexes:
“What women have accomplished in the Emirates in only a short space of time makes me both happy and content,” Sheikh Zayed has said. “We sowed our seeds yesterday, and today the fruit has already begun to appear. We praise God for the role that women play in our society, and it is clear that this role is beneficial both for present and future generations.”
Both men and women, he believes, should play their part. Recognizing that in the past a lack of education and development had prevented women taking a full role in much of the activity of society, he has taken action to ensure that this situation does not continue.
Although women’s advocates might argue that there is still much to be done, the achievements have been remarkable and the country’s women are now increasingly playing their part in political and economic life by taking up senior positions in the public and private sectors. In so doing, they have enjoyed full support from the President:
Sheikh Zayed ordered the creation of special Marriage Fund to offer grants to young men wishing to marry, and also urged the country’s citizens to take action to discourage expensive parties and large dowries. The response was immediate, both from elders throughout the UAE, and from young nationals, who flocked to apply for help from the Marriage Fund. Unique of its kind in Arabia, the Fund seems set to make a major contribution to the stability of society and the preservation of local culture.
The preservation of the national heritage, Sheikh Zayed believes, is important in helping today’s generation to prepare for tomorrow, and within that context he has displayed an active interest in the country’s past, supporting the establishment of research institutes and ordering the creation of the Abu Dhabi Islands Archaeological Survey (ADIAS), which is charged with investigating the evidence of past civilizations:
“The country’s young people must enquire about our history, and go back to study it again and again,” he stresses , “whether it be our recent history, or that of the far distant past, until they understand what has taken place in this country, and how past generations were able to cope with life here. They should do this because he who does not know his past will certainly not understand the present. If man knows the past, he will, too, understand the present, and will from that understand what lies ahead in the future.”
Development has touched all aspects of life in the Emirates, from roads to airports, from health and social services to housing. One key area has been in agriculture and aforestation, with over 100,00 hectares brought under the plough, and with nearly 100 million trees planted to hold back the desert sands. Since his days in Al Ain, Sheikh Zayed has dreamed of making a green and pleasant land in his desert country. That dream is now becoming true.
Sheikh Zayed’s abiding interest in the environment and in agricultural development has been marked in a variety of ways over the last couple of years. The establishment of the Abu Dhabi based Environment Research and Wildlife Development Agency (ERWDA) took place with Zayed’s encouragement and his firm belief that its objectives:
“enhancement of sustainable development of Abu Dhabi’s wildlife and environment”, are as important, if not more so, than many of the major industrial projects that gain international attention.
In essence, the philosophy of Sheikh Zayed, derived from his deeply held Muslim faith, is that it is the duty of man to seek to improve the life of his fellow man. His record in over half a century in government, first within the UAE and then concurrently on a broader international plane, is an indication of the dedication and seriousness with which he has sought to carry out that belief.
On the 6th of August 1999, His Highness Sheikh Zayed bin Sultan Al Nahyan completed 33 years as Ruler of the Emirate of Abu Dhabi, one of the seven emirates that together comprise the Federation of the United Arab Emirates (UAE), of which he has also been President since its creation in December 1971.
Sheikh Zayed is a firm believer in the values of consultation and consensus, in contrast to confrontation. Foreign visitors such as the British explorer Sir Wilfred Thesiger, who first met him in 1940’s, noted with approbation that his judgments:-
“were distinguished by their astute insights, wisdom and fairness.”
Together with the late Ruler of Dubai, Sheikh Rashid bin Saeed Al Maktoum, who was to become Vice-President and Prime Minister of the UAE, Sheikh Zayed took the lead in calling for federation that would include not only the seven emirates that together made up the Trucial States, but also Qatar and Bahrain, which opted to preserve their separate status. On the 2nd of December 1971, the UAE formally emerged to the international community.
While his enthusiasm for federation- clearly displayed by his willingness to share the oil revenues of Abu Dhabi on the development of the other emirates that are less richer in oil reserves- was a key factor in the formation of the UAE, he also won the support for the way in which he sought consensus and agreement among his brother Rulers :-
“ I am not imposing unity on anyone. That is tyranny. All of us have our opinions, and these opinions can change. Sometimes we put all opinions together, and then extract from them a single point of view. This is our Democracy.”
Over the course of the past 28 years, the UAE has not only survived, but has developed a rate of growth that is almost without parallel. The country has been utterly transformed. Its population has risen from 250,000 to a 1999 estimate of 2.94 million. Progress, in terms of provisions of social services, health, education, as well as in sectors such as communications and the oil and non-oil economy, has brought a high standard of living that has spread throughout the seven emirates, from the ultra- modern cities to the remotest areas of the desert and mountains.
At the same time, the country has established itself firmly on the international scene, both within the Gulf and Arab region and in the broader community of nations. Its pursuit of dialogue and consensus and its firm adherence to the tenets of the charter of the U.N., in particular those dealing with the principle of non-interference in the affairs of other states, have been coupled with a quite but extensive involvement in the provision of development assistance and humanitarian aid that in per capita terms, has few parallels. Sheikh Zayed has created a special humanitarian fund that is offering assistance. Among its earliest donations were several million dollars to help in the restoration of Muslim and Christian holy places in Jerusalem.
Sheikh Zayed has called continually for a better understanding between people of the world’s faiths:
“A Muslim should know what are the true teachings of Christianity, and a Christian should know what are the true teachings of Islam. Sincere people from both sides should enter into dialogue, and should not leave the floor to the extremists who are there amongst both Christians and Muslims. A true dialogue between religions is the real deterrent and strong defense against fundamentalism and extremism.”
There is no doubt that the experiment has been a success and the undoubted key to the achievements of the U.A.E. has been the central role played by Sheikh Zayed.
A major investment has been in education. The youth, the “real wealth of a nation,” as Sheikh Zayed terms the new generation, now has access to opportunities that their fathers lacked. These chances extend to both sexes:
“What women have accomplished in the Emirates in only a short space of time makes me both happy and content,” Sheikh Zayed has said. “We sowed our seeds yesterday, and today the fruit has already begun to appear. We praise God for the role that women play in our society, and it is clear that this role is beneficial both for present and future generations.”
Both men and women, he believes, should play their part. Recognizing that in the past a lack of education and development had prevented women taking a full role in much of the activity of society, he has taken action to ensure that this situation does not continue.
Although women’s advocates might argue that there is still much to be done, the achievements have been remarkable and the country’s women are now increasingly playing their part in political and economic life by taking up senior positions in the public and private sectors. In so doing, they have enjoyed full support from the President:
Sheikh Zayed ordered the creation of special Marriage Fund to offer grants to young men wishing to marry, and also urged the country’s citizens to take action to discourage expensive parties and large dowries. The response was immediate, both from elders throughout the UAE, and from young nationals, who flocked to apply for help from the Marriage Fund. Unique of its kind in Arabia, the Fund seems set to make a major contribution to the stability of society and the preservation of local culture.
The preservation of the national heritage, Sheikh Zayed believes, is important in helping today’s generation to prepare for tomorrow, and within that context he has displayed an active interest in the country’s past, supporting the establishment of research institutes and ordering the creation of the Abu Dhabi Islands Archaeological Survey (ADIAS), which is charged with investigating the evidence of past civilizations:
“The country’s young people must enquire about our history, and go back to study it again and again,” he stresses , “whether it be our recent history, or that of the far distant past, until they understand what has taken place in this country, and how past generations were able to cope with life here. They should do this because he who does not know his past will certainly not understand the present. If man knows the past, he will, too, understand the present, and will from that understand what lies ahead in the future.”
Development has touched all aspects of life in the Emirates, from roads to airports, from health and social services to housing. One key area has been in agriculture and aforestation, with over 100,00 hectares brought under the plough, and with nearly 100 million trees planted to hold back the desert sands. Since his days in Al Ain, Sheikh Zayed has dreamed of making a green and pleasant land in his desert country. That dream is now becoming true.
Sheikh Zayed’s abiding interest in the environment and in agricultural development has been marked in a variety of ways over the last couple of years. The establishment of the Abu Dhabi based Environment Research and Wildlife Development Agency (ERWDA) took place with Zayed’s encouragement and his firm belief that its objectives:
“enhancement of sustainable development of Abu Dhabi’s wildlife and environment”, are as important, if not more so, than many of the major industrial projects that gain international attention.
In essence, the philosophy of Sheikh Zayed, derived from his deeply held Muslim faith, is that it is the duty of man to seek to improve the life of his fellow man. His record in over half a century in government, first within the UAE and then concurrently on a broader international plane, is an indication of the dedication and seriousness with which he has sought to carry out that belief.
الصفحة الأخيرة
Palestinian Muslim Philosopher
1213-1288
________________________________________
Ala-al-Din Abu al-Hasan Ali Ibn Abi al-Hazm al-Qarshi al- Damashqi al-Misri was born in 607 A.H. in Damascus. He was educated at the Medical College-cum-Hospital founded by Nur al- Din Zangi. In medicine his teacher was Muhaththab al-Din Abd al- Rahim. Apart from medicine, Ibn al-Nafis learnt jurisprudence, literature and theology. He thus became a renowned expert on Shafi'i School of Jurisprudence as well as a reputed physician.
After acquiring his expertise in medicine and jurisprudence, he moved to Cairo where he was appointed as the Principal at the famous Nasri Hospital. Here he imparted training to a large number of medical specialists, including Ibn al-Quff al-Masihi, the famous surgeon. He also served at the Mansuriya School at Cairo. When he died in 678 A.H. he donated his house, library and clinic to the Mansuriya Hospital.
His major contribution lies in medicine. His approach comprised writing detailed commentaries on early works, critically evaluating them and adding his own original contribution. Hlis major original contribution of great significance was his discovery of the blood's circulatory system, which was re-discovered by modern science after a lapse of three centuries. He was the first to correctly describe the constitution of the lungs and gave a description of the bronchi and the interaction between the human body's vessels for air and blood. Also, he elaborated the function of the coronary arteries as feeding the cardiac muscle.
The most voluminous of his books is Al-Shamil fi al-Tibb, which was designed to be an encyclopaedia comprising 300 volumes, but it could not be completed due to his death. The manuscript is available at Damascus. His book on ophthalmology is largely an original contribution and is also extant. However, his book that became most famous was Mujaz al-Qanun and a number of commentaries were written on this. His own commentaries include one on Hippocrates' book. He wrote several volumes on Ibn Sina's Qanun, that are still extant. Likewise he wrote a commentary on Hunayn Ibn Ishaq's book. Another famous book embodying his original contribution was on the effects of diet on health. entitled Kitab al-Mukhtar fi al-Aghdhiya.
Ibn Al-Nafis' works integrated the then existing medical know- ledge and enriched it, thus exerting great influence on the develop- ment of medical science, both in the East and the West. However, only one of his books was translated into Latin at early stages and, therefore, a part of his work remained unknown to Europe for a long time.
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الادريسي
Al-Idrisi
Spanish Muslim Philosopher
1099-1166
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Abu Abdallah Muhammad Ibn Muhammad Ibn Abdallah Ibn Idris al-Qurtubi al-Hasani, was bom in Ceuta, Spain, in 1099 A.D. He was educated in Cordova. Later he travelled far and wide in connection with his studies and then flourished at the Norman court in Palermo. The date of his death is controversial, being either 1166 or 1180 A.D.
Biographical notes on him are to be found rathe rararely, and according to F. Pons Boigues the underlying reason is the fact that the Arab biographers considered al-Idrisi to be a renegade, since he had been associated with the court of a Christian king and written in praise of him, in his work. The circumstances which led him to settle in Sicily at the court of Roger II are not on record.
His major contribution lies in medicinal plants as presented in his several books, specially Kitab al-Jami-li-Sifat Ashtat al-Nabatat. He studied and reviewed all the literature on the subject of medicinal plants and formed the opinion that very little original material had been added to this branch of knowledge since the early Greek work. He, therefore, collected plants and data not reported earlier and added this to the subject of botany, with special reference to medicinal plants. Thus, a large number of new drugs plants together with their evaluation became available to the medical practitioners. He has given the names of the drugs in six languages: Syriac, Greek, Persian, Hindi, Latin and Berber.
In addition to the above, he made original contributions to geography, especially as related to economics, physical factors and cultural aspects. He made a planishere in silver for King Roger II, and described the world in Al-Kitab al-Rujari (Roger's Book), also entitled Nuzhat al-Mushtaq fi Ikhtiraq al-Afaq (The delight of him who desires to journey through the climates). This is practically a geographical encyclopaedia of the time, containing information not only on Asia and Africa, but also Western countries.
Al-Idrisi, later on, also compiled another geographical encyclo- paedia, larger than the former entitled Rawd-Unnas wa-Nuzhat al-Nafs (Pleasure of men and delight of souls) also known as Kitab al- Mamalik wa al-Masalik.
Apart from botany and geography, Idrisi also wrote on fauna, zoology and therapeutical aspects. His work was soon translated into Latin and, especially, his books on geography remained popular both in the East and the West for several centuries
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ابن خلدون
Ibn Khaldun
Iranian Muslim Philosopher
1332--1395
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Abd al-Rahman Ibn Mohammad is generally known as Ibn Khaldun after a remote ancestor. His parents, originally Yemenite Arabs, had settled in Spain, but after the fall of Seville, had migrated to Tunisia. He was born in Tunisia in 1332 A.D., where he received his early education and where, still in his teens, he entered the service of the Egyptian ruler Sultan Barquq. His thirst for advanced knowledge and a better academic setting soon made him leave this service and migrate to Fez. This was followed by a long period of unrest marked by contemporary political rivalries affecting his career. This turbulent period also included a three year refuge in a small village Qalat Ibn Salama in Algeria, which provided him with the opportunity to write Muqaddimah, the first volume of his world history that won him an immortal place among historians, sociolo- gists and philosophers. The uncertainty of his career still continued, with Egypt becoming his final abode where he spent his last 24 years. Here he lived a life of fame and respect, marked by his appointment as the Chief Malakite Judge and lecturing at the Al-Azhar University, but envy caused his removal from his high judicial office as many as five times.
Ibn Khaldun's chief contribution lies in philosophy of history and sociology. He sought to write a world history preambled by a first volume aimed at an analysis of historical events. This volume, commonly known as Muqaddimah or 'Prolegomena', was based on Ibn Khaldun's unique approach and original contribution and became a masterpiece in literature on philosophy of history and sociology. The chief concern of this monumental work was to identify psychological, economic, environmental and social facts that contribute to the advancement of human civilization and the currents of history. In this context, he analysed the dynamics of group relationships and showed how group-feelings, al-'Asabiyya, give rise to the ascent of a new civilisation and political power and how, later on, its diffusion into a more general civilization invites the advent of a still new 'Asabiyya in its pristine form. He identified an almost rhythmic repetition of rise and fall in human civilization, and analysed factors contributing to it. His contribution to history is marked by the fact that, unlike most earlier writers interpreting history largely in a political context, he emphasised environmental, sociological, psychological and economic factors governing the apparent events. This revolutionised the science of history and also laid the foundation of Umraniyat (Sociology).
Apart from the Muqaddimah that became an important independent book even during the lifetime of the author, the other volumes of his world history Kitab al-I'bar deal with the history of Arabs, contemporary Muslim rulers, contemporary European rulers, ancient history of Arabs, Jews, Greeks, Romans, Persians, etc., Islamic History, Egyptian history and North-African history, especially that of Berbers and tribes living in the adjoining areas. The last volume deals largely with the events of his own life and is known as Al-Tasrif. This was also written in a scientific manner and initiated a new analytical tradition in the art of writing autobiography. A book on mathematics written by him is not extant.
Ibn Khaldun's influence on the subject of history, philosophy of history, sociology, political science and education has remained paramount ever since his life. His books have been translated into many languages, both in the East and the West, and have inspired subsequent development of these sciences. For instance, Prof. Gum Ploughs and Kolosio consider Muqaddimah as superior in scholarship to Machiavelli's The Prince written a century later, as the forrner bases the diagnosis more on cultural, sociological, economic and psychological factors.
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وعندك هالموقع فيه قصص كثيرة عن الصحابه بالانجليزي
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اخترت لك منها مجموعه قصص راااائعه عن ابو هريره وانا انصحك تسوي عن ابو هريره لانه فعلا شخص رائع ..
ابو هريره(مالذي يبكيك ياابا هريره)
Abu Huraira: "What makes you cry, O Abu Huraira?"
Abu Huraira stayed in Tihamah for several years and it was only at the beginning of the seventh year of the Hijrah that he arrived in Madinah with others of his tribe. The Prophet had gone on a campaign to Khaybar. Being destitute, Abu Huraira took up his place in the Masjid with other of the Ahl as-Suffah. He was single, without wife or child. With him however was his mother who was still a mushrik...
He longed, and prayed, for her to become a Muslim but she adamantly refused. One day, he invited her to have faith in God alone and follow His Prophet but she uttered some words about the Prophet which saddened him greatly. With tears in his eyes, he went to the noble Prophet who said to him: "What makes you cry, O Abu Huraira?" "I have not let up in inviting my mother to Islam but she has always rebuffed me. Today, I invited her again and I heard words from her which I do not like. Do make supplication to God Almighty to make the heart of Abu Huraira's mother incline to Islam."
The Prophet responded to Abu Huraira's request and prayed for his mother. Abu Huraira said: "I went home and found the door closed. I heard the splashing of water and when I tried to enter my mother said: "Stay where you are, O Abu Huraira." And after putting on her clothes, she said, "Enter!" I entered and she said: "I testify that there is no god but Allah and I testify that Muhammad is His Servant and His Messenger."
"I returned to the Prophet, peace be on him, weeping with joy just as an hour before I had gone weeping from sadness and said: "I have good news, O Messenger of Allah. God has responded to your prayer and guided the mother of Abu Huraira to Islam."
ابو هريره ومشاكل عائليه
Abu Huraira: Family problems
Abu Huraira had a wonderful attitude with the Prophet, peace be upon him. His mother was not a Muslim, and she refused to embrace Islam. However, he never stopped asking her to follow Allah. Each time he went to talk to her about Islam, she replied very harshly.
So once when he went to her, she said very bad things about the Prophet, peace be upon him, and insulted him. He went to the Prophet, peace be upon him, crying. The Prophet, pbuh, asked him what was wrong.
“My mother, Allah's messenger, refuses Islam. And I asked her today to embrace Islam, and she said words about you which I hate. So pray to Allah, Allah's messenger, to guide my mother.” ...
The Prophet pbuh raised his hands to the sky and said: "O Allah! Guide Abu Huraira’s mother. O Allah! Guide Abu Huraira’s mother!”
He said: "I left the Prophet pbuh, and returned to my home while I was cheerful by his invocation, until I reached home. My mother heard my footsteps. Before I knocked on the door, she said: “Abu huraira, stay in your place” I was afraid, so I stopped. So she opened the door and said: “Abu Huraira. There is no God but Allah and Muhammad is the Messenger of Allah.”
So I returned to the Prophet, crying again. I said "rejoice Allah's messenger! Allah has accepted for your prayer!”
The Prophet pbuh sat down, thanking Allah. So when Abu Huraira found that the Prophet’s prayers are being accepted, he asked him for another prayer!
So he asked the Prophet pbuh, peace be upon him, to pray for him and his mother, that all believers love them and that they love all believers.
So the Prophet pbuh raised his hands to the sky and said: "O Allah! Make the believers love this servant, and make him love the believers".
Abu huraira said: "So every believer who heard about me, even if he didn’t meet me until the Day of Judgment, loved me".
ابو هريره والجوع
Abu Huraira: Abu Huraira and hunger
Abu Hurairah (may Allaah be pleased with him) says:
"I wish you had seen some of us living on a starvation diet for several days, successively, so much so that we could not even stand erect. On account of spasms of hunger, I would lie on my belly and press my stomach against the ground or keep a stone tied to my abdomen.
Once, I intentionally sat in wait for some notable people to pass that way. As Abu Bakr (may Allaah be pleased with him) came along, I joined in conversation with him, intending to continue the talk till we reach his home, where I expected him to invite me to share his meals, as was his wont. But his answer was brief, and my plan did not work..
The same thing happened with Umar, (may Allaah be pleased with him) when he chanced that way. The Prophet (peace be upon him) himself was the next to come. A smile spread on his face when he saw me, for he at once divined why I was sitting there. 'Come with me, Abu Hurairah', he said, and I accompanied him to his house.
He took me in, where a bowl of milk was brought before him. He asked, 'Who brought this milk?" and was told that somebody had sent it as a present. He bade me to go and invite all the Suffah friends. The Suffah people were treated as everyone's guests by all the Muslims. They were such persons who had neither hearth nor home of their own, nor any other means of livelihood.
Their number varied with time. But at this particular juncture, they mustered seventy in all. The Prophet (peace be upon him) would send them in groups of two or four each to the well-to-do Sahabah as guests. He himself would pass on to them all that came to him as 'Sadaqah', and would share the gifts too with them."
Abu Hurairah (may Allaah be pleased with him) says:
"When the Prophet (peace be upon him) asked me to invite all these persons, I naturally had some misgivings, for the milk was so little that it could hardly suffice a single person. Also, I was aware that the Prophet (peace be upon him) would ask myself to serve the milk to the others first, and a server is always the last and, more often than not, gets the least of the lot. Anyway, out I went, and fetched them all.
The Prophet (peace be upon him) said to me: Abu Hurairah (may Allaah be pleased with him), do serve the milk to them.' I took the bowl to each person in turn, and he drank the contents to his heart's desire, and returned the same to me, till all of them were served. The Prophet (peace be upon him) then held the goblet in his own hand, smiled at me, and remarked;
Only two of us are left now!' 'Quite so', I replied. 'Then take it,' he said. I needed no second bidding, and took enough. He exhorted me to have more, and I had my fill; till I declared that I had no room for any more. He then took hold of the bowl, and drank the still remaining milk."
ابو هريرة واللص
Abu Huraira: Thief
Abu Huraira said:
Allah's Apostle (peace be upon him) deputed me to keep Sadaqat (Al-Fitr) of Ramadan. An individual came and started taking handfuls of the foodstuff (of the Sadaqa) stealthily. I took hold of him and said, "By Allah, I will take you to Allah's Apostle (peace be upon him)." He said, "I am needy and have many dependents, and I am in great need." I released him..
In the morning the prophet (peace be upon him) asked me, "What did your prisoner do yesterday?" I said, "O Allah's Apostle ! The person complained of being needy and of having many dependents, so, I pitied him and let him go."
The prophet (peace be upon him) said, "Indeed, he told you a lie and he will be coming again."
I believed that he would show up again as Allah's Apostle (peace be upon him) had told me that he would return. So, I waited for him watchfully. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, "I will definitely take you to Allah's Apostle(peace be upon him) . He said, "Leave me, for I am very needy and have many dependents. I promise I will not come back again." I pitied him and let him go.
In the morning the prophet (peace be upon him) asked me, "What did your prisoner do." I replied, "O Allah's Apostle! He complained of his great need and of too many dependents, so I took pity on him and set him free."
The prophet (peace be upon him) said, "Verily, he told you a lie and he will return."
I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, "I will surely take you to Allah's Apostle (peace be upon him) as it is the third time you promise not to return, yet you break your promise and come." He said, "(Forgive me and) I will teach you some words with which Allah will benefit you." I asked, "What are they?" He replied, "Whenever you go to bed, recite Ayat-al-Kursi: 'Allahu la ilaha illa huwa-l-Haiy-ul Qaiyum' (Allah, there is none worthy of worship but He, the Ever Living the One Who sustains and protects all that exists.) till you finish the whole verse. If you do so Allah will appoint a guard for you who will stay with you and no satan will come near you till morning." So, I released him.
In the morning, the prophet (peace be upon him) asked, "What did your prisoner do yesterday?" I replied, "He claimed that he would teach me some words by which Allah will benefit me, so I let him go."
The prophet (peace be upon him) asked, "What are they?" I replied, "He said to me, 'Whenever you go to bed, recite Ayat-al-Kursi from the beginning to the end "Allahu la ilaha illa huwa-lHaiy-ul-Qaiyum".' He further said to me, 'If you do so, Allah will appoint a guard for you who will stay with you, and no satan will come near you till morning.'
(Abu Huraira (R.A.) or another sub-narrator) added that they (the companions) were very keen to do good deeds. The Prophet (peace be upon him) said, "He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Huraira?" Abu Huraira said, "No." He said,
"It was Satan."
ابو هريرة والبساطه في الحياه والمعيشه
Abu Huraira: Abu Huraira & simplicity in living
Narrated By Abu Huraira : The people used to say, "Abu Huraira narrates too many narrations." In fact I used to keep close to Allah's Apostle and was satisfied with what filled my stomach. I ate no leavened bread and dressed no decorated striped clothes, and never did a man or a woman serve me, and I often used to press my belly against gravel because of hunger, and I used to ask a man to recite a Qur'anic Verse to me although I knew it, so that he would take me to his home and feed me..
And the most generous of all the people to the poor was Ja'far bin Abi Talib. He used to take us to his home and offer us what was available therein. He would even offer us an empty folded leather container (of butter) which we would split and lick whatever was in it. Bukhari - 57:57