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Haarith bin Suraij (rahimahullah) narrates the following:
I was once with Imaam Shaafi‘ee (rahimahullah) when we entered into the presence of a servant of the ruler, Haaroon Rasheed. This servant happened to be in a home of which the floor was covered with a carpet of silk. When Imaam Shaafi‘ee (rahimahullah) placed his foot on the doorstep to enter, he noticed that the floor was covered in silk and immediately moved back, refusing to enter. The servant saw his reluctance to enter but did not understand the reason and thus prompted him saying, “Please enter.” Imaam Shaafi‘ee (rahimahullah), however, refused to enter and said, “It is not permissible to use silk as a carpet.” On hearing this, the servant immediately stood and took them to another home which had an Armenian carpet. Imaam Shaafi‘ee (rahimahullah) now entered and said to the servant, “This carpet, despite being better and more expensive than the silken carpet, is permissible for us on account of Sharee‘ah making it Halaal for us, whereas the silken carpet, though less in value, is impermissible, as Sharee‘ah has made it haraam for us.” When he heard the explanation of Imaam Shaafi‘ee (rahimahullah), the servant merely smiled and remained silent.
(Aadaab-ush-Shaafi‘ee wa Manaaqibuh pg. 76)
Note: According to Imaam Shaafi‘ee (rahimahullah), it is impermissible for a male to use a carpet of silk. There is a difference of opinion among the other Imaams regarding this mas’alah.
The Adherence of Hazrat Abu Zar (radhiyallahu ‘anhu) to the Instruction of Rasulullah (sallallahu ‘alaihi wasallam):
When Hazrat Abu Zar (radhiyallahu ‘anhu) left Shaam and arrived in Madinah Munawwarah, Hazrat Uthmaan (radhiyallahu ‘anhu) said to him, “Why don’t you stay with me? The milk-giving she camels will come to you in the morning and evening.” Hazrat Abu Zar (radhiyallahu ‘anhu) declined this offer and replied, “I do not have any need for your wealth.” Hazrat Abu Zar (radhiyallahu ‘anhu) thereafter asked Hazrat Uthmaan (radhiyallahu ‘anhu) for permission to settle in Rabzah to which Hazrat Uthmaan (radhiyallahu ‘anhu) consented. When Hazrat Abu Zar (radhiyallahu ‘anhu) arrived in Rabzah, the salaah was commencing and the Imaam was an Abyssinian slave belonging to Hazrat Uthmaan (radhiyallahu ‘anhu). On seeing Hazrat Abu Zar (radhiyallahu ‘anhu), the slave moved back so that Hazrat Abu Zar (radhiyallahu ‘anhu) could advance forward and lead the jamaat. Hazrat Abu Zar (radhiyallahu ‘anhu), however, refused and said, “Go forward and lead the salaah as I have been commanded to listen and obey, even if it be before an Abyssinian slave, and you are an Abyssinian slave.”
(Ibn Sa’d 4/171, Siyar A’laam min Nubalaa 3/389)
‘Abdul Muttalib’s condition differed greatly from the condition of the other Arabs at large. He would strongly prevent his children from any form of injustice and immorality. He would encourage them to adopt good character and shun evil behaviour.
‘Abdul Muttalib would enjoin the people to fulfil all vows and oaths and he forbade marriage between the mahaarim (such as marrying one’s sister, aunt, etc.). He would prohibit people from intoxicants, adultery, burying daughters alive and from performing Tawaaf around the Baytullah while naked. He would command that the hand of the thief be amputated. All these are issues which are strongly endorsed by the Qur’aan Kareem and Hadith Shareef as well.
Respect for Rasulullah (sallallahu 'alaihi wasallam)
Written by user2Abu Ja’far Mansoor, the Muslim ruler, was once engaged in a discussion with Imaam Maalik (rahimahullah) in the Musjid of Rasulullah (sallallahu ‘alaihi wasallam). During the course of the discussion, Abu Ja’far raised his voice. As soon as he did this, Imaam Maalik (rahimahullah) cautioned him saying, “O Ameerul Mu’mineen! Do not raise your voice in this Musjid, for Allah Ta‘ala corrected one group of people and taught them respect and etiquette saying,
لَا تَرۡفَعُوۡۤا اَصۡوَاتَکُمۡ فَوۡقَ صَوۡتِ النَّبِیِّ
‘Do not raise your voices above the voice of the Nabi (sallallahu ‘alaihi wasallam)’
Moving to Rabzah:
Hazrat Abu Zar (radhiyallahu ‘anhu) remained in Shaam until the era of Hazrat Uthmaan (radhiyallahu ‘anhu). During the rule of Hazrat Uthmaan (radhiyallahu ‘anhu), Hazrat Mu‘aawiyah (radhiyallahu ‘anhu), the governor over Shaam, wrote to Hazrat Uthmaan (radhiyallahu ‘anhu) and mentioned that the people were complaining about Hazrat Abu Zar (radhiyallahu ‘anhu) on account of the great degree of abstinence of the dunya which he possessed. Hazrat Abu Zar (radhiyallahu ‘anhu) had a natural aversion for wealth and would insist that those people who possessed extra wealth should give their extra wealth away in sadaqah. Hazrat Uthmaan (radhiyallahu ‘anhu) therefore summoned him from Shaam and asked him to stay in Rabzah. Rabzah is a place approximately three day’s journey from Madinah Munawwarah.
(Usdul Ghaabah 1/344, Siyar A’laam min Nubalaa 3/393, Mu’jamul Buldaan 3/24)
Hazrat Ibn ‘Abbaas (radhiyallahu ‘anhuma) says that the blood money paid to a murdered victim’s family initially comprised of ten camels. Amongst the Quraish and other Arabs, ‘Abdul Muttalib initiated the tradition of paying one hundred camels instead of the customary ten camels as blood money. Rasulullah (sallallahu ‘alaihi wasallam) also maintained this Sunnah in Islam. Following this incident, ‘Abdullah received the title of ‘Zabeeh’ (the sacrificed or slaughtered one). This is the reason why Rasulullah (sallallahu ‘alaihi wasallam) was referred to as ‘Ibnuz Zabeehain’ (the son of two Zabeeh’s).
Honoring the Guests:
‘Isa bin ‘Umailah Al-Fazaari (rahimahullah) mentions that a certain person told him the following:
I noticed that when Hazrat Abu Zar (radhiyallahu ‘anhu) would milk his goats, he would give his neighbors and guests to drink before he drank himself. One night, I saw him milk his goats to the point where absolutely nothing remained in their udders. After presenting the milk to his guests, he placed a small amount of dates before them. He thereafter apologized to them saying, “If we had anything better than this, we would have definitely brought it before you.” I thereafter observed that Hazrat Abu Zar (radhiyallahu ‘anhu) himself did not eat a single morsel that night as he had presented all that he had to his guests.
(Ibn Sa’d 4/178)
‘Abdul Muttalib drew lots for all his sons and the name of ‘Abdullah, his most beloved son, came up in the draw. He grasped ‘Abdullah’s hand and proceeded with a knife towards the sacrificial quarters. When ‘Abdullah’s sisters witnessed this distressing sight, they were moved to weeping in anguish. One of them pleaded with the father saying, “O father! Draw another lot with ten camels against ‘Abdullah’s name. If the lot is drawn in favour of the ten camels, slaughter the camels, but we implore you to spare ‘Abdullah.” At that time, ten camels was the blood money paid to a murdered victim’s family.
Kindness to Neighbors:
‘Isa bin ‘Umailah (rahimahullah) narrates from a person who had seen Hazrat Abu Zar (radhiyallahu ‘anhu) that whenever Hazrat Abu Zar (radhiyallahu ‘anhu) would milk his goats, he would first give his neighbors and guests the milk to drink and would only himself drink thereafter.
(Siyar A‘laam min Nubalaa’ 3/399)
While digging through the earth to excavate the well of Zam Zam, ‘Abdul Muttalib had nobody to assist him besides his only son, Haarith. He therefore took an oath that if Allah Ta‘ala blessed him with ten sons, who would grow up to be his helping hands; he would slaughter one of them in the name of Allah Ta‘ala.
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The mother of Imaam Abu Hanifah (rahimahullah) once needed to enquire regarding a certain mas’alah. She thus instructed Imaam Abu Hanifah (rahimahullah) saying, “Go to ‘Umar bin Zar and ask him regarding this mas’alah.” As Imaam Abu Hanifah (rahimahullah) knew the answer to the mas’alah, he told it to her. His mother, however, did not accept his answer and insisted that he go to ‘Umar bin Zar and ask him the question. Imaam Abu Hanifah (rahimahullah) therefore went to ‘Umar bin Zar and said, “My mother is in such-and-such a predicament and has told me to ask you the ruling regarding this situation.” On hearing this, ‘Umar bin Zar was extremely surprised and exclaimed, “You are asking me the mas’alah?” In response, Imaam Abu Hanifah (rahimahullah) replied, “My mother instructed me to ask you the mas’alah.” ‘Umar bin Zar did not know the answer to the question and thus said to Imaam Abu Hanifah (rahimahullah), “Tell me the answer so that I may tell it back to you.” Imaam Abu Hanifah (rahimahullah) therefore told ‘Umar bin Zar the answer after which ‘Umar bin Zar repeated it back to him. Imaam Abu Hanifah (rahimahullah) thereafter returned to his home and informed his mother of the answer of ‘Umar bin Zar.
(‘Uqoodul Jummaan pg. 272)
Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Six
Written by user2Hijrah (Migrating to Madinah Munawwarah):
Hazrat Abu Zar (radhiyallahu ‘anhu) migrated to Madinah Munawwarah after the battles of Badr and Uhud were fought. In some narrations, it is mentioned that he migrated after the battle of Khandaq.
(Isaabah 7/107, Usdul Ghaabah 1/343, ibn Sa‘d 4/170, Istee‘aab 1/321)
Rasulullah (sallallahu ‘alaihi wasallam) testifies to the truthfulness of Hazrat Abu Zar (radhiyallahu ‘anhu):
Hazrat ‘Abdullah bin ‘Amr (radhiyallahu ‘anhuma) narrates that he heard Rasulullah (sallallahu ‘alaihi wasallam) saying, “The sky has not shaded and the earth has not carried a person more truthful than Hazrat Abu Zar (radhiyallahu ‘anhu).” Note: While this hadith shows that Hazrat Abu Zar (radhiyallahu ‘anhu) had attained the highest level of truthfulness, it does not negate other Sahaabah (radhiyallahu ‘anhum), such as the Khulafaa-e-Raashideen, also having the highest level of truthfulness.
(Tirmizi #3801)
‘Abdul Muttalib informed the Quraish of his dream and informed them of his decision to dig up a certain point of the Haram. The Quraish opposed him but their resistance and opposition did not concern him. Carrying his pick and shovel, he set out with his son, Haarith, and commenced digging at the designated spot. ‘Abdul Muttalib would go on digging while Haarith would collect and dispose of the sand. On the third day, he came across a deep hole. Out of extreme delight, he burst out chanting “Allahu Akbar! Allahu Akbar!” He then happily remarked:
هذا طوى اسمٰعيل
“This is evidently the well of Ismaa‘eel (‘alaihis salaam).”
When the rule of Makkah Mukarramah fell onto the shoulders of ‘Abdul Muttalib and the divine will of Allah Ta’ala decreed that the well which had been totally forgotten should now be rediscovered, He directed ‘Abdul Muttalib, by means of pious dreams, to dig up the area of the well. Distinct markings and clues indicating to the whereabouts of the well were also revealed to him in the dream.