Hadhat Abu Dhar Ghifaari (radhiyallahu ‘anhu)

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Hadhat Abu Zar Ghifaari (radhiyallahu ‘anhu) – Part One

 

Name: Jundub bin Junaadah (Isaabah 7/105, Usdul Ghaabah 1/343)

Appellation: Abu Zar

Mother’s Name: Ramlah bint Al-Waqee‘ah (Usdul Ghaabah 4/436, Istee‘aab 1/321)

Physical Description: He was a tall, thin Sahaabi who was wheat colored in complexion and had a thick beard. (Isaabah 7/107, Siyar A‘laam min Nubalaa 3/379)

Condition before Accepting Islam: Before accepting Islam, Hazrat Abu Zar (radhiyallahu ‘anhu) was a highway-robber. He was so brave and courageous that he would, without any assistance, single handedly rob travelers. He would waylay the caravans that would stop for water in the early morning. He would attack them from horseback or on foot with great speed and talent.

(Siyar A‘laam min Nubalaa 3/373)

Hazrat Abu Zar (radhiyallahu ‘anhu) believed in Tauheed (the Oneness of Allah Ta‘ala) prior to the advent of Islam. He had begun worshiping Allah Ta‘ala three years before embracing Islam at the hands of Nabi (sallallahu ‘alaihi wasallam).

(Usdul Ghaabah 1/343)

Source: Whatisislam.co.za

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Hadhrat Abu Zar Ghifaari (radhiyallahu ‘anhu) – Part Two

 

Accepting Islam: There are different narrations recorded regarding Hazrat Abu Zar (radhiyallahu ‘anhu) accepting Islam.

The First Narration: The first narration is reported by Hazrat ibn ‘Abbaas (radhiyallahu ‘anhuma). He says:

When the news reached Hazrat Abu Zar (radhiyallahu ‘anhu) that Nabi (sallallahu ‘alaihi wasallam) had claimed Nubuwwah, he said to his brother, “Travel to the valley of Makkah Mukarramah and enquire regarding the person who claims that he is a Nabi who receives revelation from the sky. Listen to his message and thereafter return to me.”

Accordingly, his brother travelled to Makkah Mukarramah and listened to the message of Nabi (sallallahu ‘alaihi wasallam). When he returned to Hazrat Abu Zar (radhiyallahu ‘anhu), he said, “I have seen him commanding people to adopt excellent character and he speaks words which are not poetry.” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “The information which you have brought me is insufficient to convince me regarding his being a Nabi.” He thereafter packed some provisions, took his water skin and travelled to Makkah Mukarramah.

When he arrived in Makkah Mukarramah, he proceeded to the Musjid and began to search for Nabi (sallallahu ‘alaihi wasallam). However, he did not know what Nabi (sallallahu ‘alaihi wasallam) looked like and was reluctant to ask anybody about him. He thus remained in the Musjid until night began to set in. As it was now late and he had nowhere to go, he lay down. At that point, Hazrat ‘Ali (radhiyallahu ‘anhu) saw him and realized that he was a stranger. Hazrat ‘Ali (radhiyallahu ‘anhu) therefore invited him home where he hosted him for the night. The entire night passed and neither of them spoke or asked each other anything regarding the purpose for Hazrat Abu Zar (radhiyallahu ‘anhu) travelling to Makkah Mukarramah.

When morning dawned, Hazrat Abu Zar (radhiyallahu ‘anhu) took his water skin and provisions and proceeded to the Musjid where he again waited the entire day without finding Nabi (sallallahu ‘alaihi wasallam). When evening set in and Hazrat Abu Zar (radhiyallahu ‘anhu) lay down to sleep, Hazrat ‘Ali (radhiyallahu ‘anhu) once again passed by and remarked, “Does this man still not know what he has come for?” Hazrat ‘Ali (radhiyallahu ‘anhu) then took Hazrat Abu Zar (radhiyallahu ‘anhu) home where he hosted him for the second night. That night also passed without any of them mentioning the reason for which Hazrat Abu Zar (radhiyallahu ‘anhu) had come to Makkah Mukarramah.

When the third day arrived, Hazrat Abu Zar (radhiyallahu ‘anhu) again went to the musjid and waited until the evening without finding Rasulullah (sallallahu ‘alaihi wasallam). Hazrat ‘Ali (radhiyallahu ‘anhu) again took Hazrat Abu Zar (radhiyallahu ‘anhu) home and on this occasion, he asked him, “Will you not tell me the reason for which you have come here?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “If you give me your word and promise me that you will guide and assist me, I will.” Hazrat ‘Ali (radhiyallahu ‘anhu) promised him that he would guide and assist him and he thus informed Hazrat ‘Ali (radhiyallahu ‘anhu) that his purpose for coming to Makkah Mukarramah was to meet Rasulullah (sallallahu ‘alaihi wasallam) and listen to his message in order to ascertain whether or not he really was the true Nabi of Allah. When he heard this, Hazrat ‘Ali (radhiyallahu ‘anhu) said, “It is the truth. He really is the Rasul of Allah (sallallahu ‘alaihi wasallam). Follow me in the morning so that I may take you to him. If I see anything which causes me to fear for your safety, I will stop as if I wish to relieve myself. If I continue walking, follow me until you enter where I enter.”

When it was morning, Hazrat Abu Zar (radhiyallahu ‘anhu) did as Hazrat ‘Ali (radhiyallahu ‘anhu) had instructed and followed him until he finally entered into the blessed presence of Rasulullah (sallallahu ‘alaihi wasallam). Hazrat Abu Zar (radhiyallahu ‘anhu) met Rasulullah (sallallahu ‘alaihi wasallam) and listened to his message after which he embraced Islam. Rasulullah (sallallahu ‘alaihi wasallam) then instructed him saying, “Return to your people and inform them of Islam. Remain with them until you receive instruction from me.”

Hazrat Abu Zar (radhiyallahu ‘anhu), however, was so filled with the fervor and eagerness to announce his Islam that he said, “I take an oath by that Being in whose hands lie my life! I will most definitely openly call out and announce my Islam in the very midst of the disbelievers!” He thus proceeded to the Musjid where he called out at the top of his voice, “I testify that there is none worthy of worship but Allah and that Muhammed (sallallahu ‘alaihi wasallam) is His slave and messenger!”

As soon as he had declared his Imaan, people fell on him from all sides and beat him so severely that they dropped him to the ground. On seeing the people attack and assault him, Hazrat ‘Abbaas (radhiyallahu ‘anhu) rushed to his aid. He crouched over him to protect him and shouted to the people, “Woe to you! Do you not know that he is from the Ghifaar clan and that they are on the route by which your trade caravans travel to Shaam?” The people immediately ceased hitting Hazrat Abu Zar (radhiyallahu ‘anhu) as they feared that their trade caravans would be attacked and waylaid by the Ghifaar clan in retaliation.

However, the eagerness of Hazrat Abu Zar (radhiyallahu ‘anhu) could not be suppressed and so he went to the Musjid the next day and again announced his Islam. The people had such a hatred for Islam that they could not control themselves and again began to beat him. Once again, it was Hazrat ‘Abbaas (radhiyallahu ‘anhu) who rushed to his side and rescued him.

(Saheeh Bukhari #3861)

 

Source: Whatisislam.co.za

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Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Three

 

The Second Narration:

The second narration regarding Hazrat Abu Zar (radhiyallahu ‘anhu) embracing Islam is that which is narrated by Hazrat ‘Abdullah bin As-Saamit (rahimahullah). He reports that Hazrat Abu Zar (radhiyallahu ‘anhu) said:

 

We departed from our tribe, the Ghifaar, who were a people who would revere and honor the sacred months. Our group consisted of my brother, Unais, my mother and I. After leaving our people, we came to my mother’s brother and began to stay with him. This uncle of ours honored us and treated us kindly. However, his tribe was jealous of us and thus said to him one day, “When you leave your family at home, Unais goes to them” (insinuating that Unais was interfering with his family). Our uncle came to us and told us what his tribe had said about us to which I replied, “You have spoilt all the good which you have shown us to date (by believing and entertaining this lie). There is nothing that will reunite us after this.” Saying this, we fetched our camels and began to load them in preparation to leave. Our uncle was watching us with his cloak wrapped around him and soon began to cry. We departed and travelled until we eventually encamped at a place near Makkah Mukarramah.

 

At that point, my brother, Unais, challenged someone to a poetry competition. Both competing parties had to pledge camels which would form the prize to be won and my brother had pledged our camels as his contribution. They appointed a soothsayer as the judge and after they had recited some poetry, he declared my brother the winner of the competition due to which my brother returned with our camels and the camels of the person he had challenged.

 

Hazrat Abu Zar (radhiyallahu ‘anhu) then said to Hazrat ‘Abdullah bin As-Saamit (rahimahullah), “O my nephew! I was already performing salaah for three years before I met Rasulullah (sallallahu ‘alaihi wasallam).” Hazrat ‘Abdullah (rahimahullah) asked, “To whom would you perform salaah?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “To Allah Ta‘ala.” Hazrat ‘Abdullah (rahimahullah) then asked, “In which direction would you face?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “I would face in whichever direction my Rabb would turn me. I would perform salaah until the end of the night would set in. I would then lie down and (out of extreme exhaustion) sleep like a shawl until the sun had already risen high.”

Hazrat Abu Zar (radhiyallahu ‘anhu) then continued narrating the incident of his embracing Islam saying:

 

My brother, Unais, then said to me, “I have some work in Makkah Mukarramah. See to my affairs while I am away.” He thereafter set off for Makkah Mukarramah and remained there for so long that he was delayed in returning. When he eventually returned, I asked him what had happened to which he replied, “I met a man in Makkah Mukarramah who follows the same Deen as you. He claims that Allah Ta‘ala has deputed him as the Rasul.” I asked, “What do the people say regarding him?” Unais replied, “They say that he is a poet, soothsayer or magician.” Unais, an accomplished poet himself, further commented, “I have heard the speech of fortune tellers before. His message is not the speech of fortune tellers. I have compared his message to the various forms of poetry and verse adhered to by the poets and if I did not find it to be poetry, nobody will be able to call it poetry. By Allah he is speaking the truth and they are lying.” I thereafter asked my brother, Unais to attend to my affairs in turn while I travelled to Makkah Mukarramah to listen to the message of Rasulullah (sallallahu ‘alaihi wasallam) to see whether he really was the Rasul of Allah or not.

 

When I arrived in Makkah Mukarramah, I looked for a person who seemed weak (in the hope that he would not cause me trouble) and asked him, “Where is the person who you call the Saabi’ (one who has renounced idol worship)?” this person instantly turned to the people around us and gestured toward me shouting, “Here is a Saabi’!” on hearing his shout, all the people of Makkah Mukarramah began to attack me with clods of earth and bones until I finally fell unconscious. When I eventually regained consciousness, I saw that I resembled a red idol (due to the excessive blood which had flowed from my wounds). I then made my way to the well of Zamzam and drew water which I drank and used to wash the blood off my body.

Hazrat Abu Zar (radhiyallahu ‘anhu) then said to Hazrat ‘Abdullah (rahimahullah), “O my nephew! I stayed for 30 days and nights without anything to consume but the water of Zamzam. Through the blessings of drinking Zamzam I put on so much of weight that my belly developed creases and I never felt the pangs and weakness of hunger.”

 

(To be continued insha Allah)

(Saheeh Muslim #2473)

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Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Four

 

The Second Narration (continued):

Hazrat Abu Zar (radhiyallahu ‘anhu) said (continuing the incident of his embracing Islam):

 

One bright, moonlit night, I was by the Ka‘bah when the people of Makkah Mukarramah were sound asleep. Myself aside, there were only two women present and they were making tawaaf. Whenever these women would pass by the two idols, Isaaf and Naa’ilah, they would call out to them in supplication. As they drew close to me, I called out to them in mockery of their idols, “Marry one to the other!” My statement drew no response, however, as they continued calling out to their idols in supplication. The next time they came close to me, I called out, “Your idol has a private part of wood!” except that I did not use an ambiguous word indicating towards it but rather used an explicit word to refer to the private part. This statement finally excited a response as the two women now began to go about calling out in supplication to their idols for me to be destroyed and were proclaiming, “If only some of our people were here to punish you!”

 

At that point, Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu) approached and saw the women in distress. They asked the women what the matter was to which they complained about a Saabi’ (person who has renounced idol worship) who was by the Ka‘bah. Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu) asked them as to what I had said to cause them such distress to which they exclaimed, “It is such a filthy statement that it fills our mouth! (i.e.we cannot utter it)” Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu) then went to the Hajr-e-Aswad and made Istilaam after which they made tawaaf and performed salaah. After Rasulullah (sallallahu ‘alaihi wasallam) completed his salaah, I greeted him with the words of salaam and I was the first person to greet Rasulullah (sallallahu ‘alaihi wasallam) with the greeting of salaam. Rasulullah (sallallahu ‘alaihi wasallam) thereafter asked me who I was to which I replied, “I am from the tribe of Ghifaar.” On hearing this, Rasulullah (sallallahu ‘alaihi wasallam) placed his blessed fingers on his forehead. I became worried and thought, “He (sallallahu ‘alaihi wasallam) is unhappy that I have attributed myself to the Ghifaar clan” and so I went forward to hold the hand of Rasulullah (sallallahu ‘alaihi wasallam). However, Hazrat Abu Bakr (radhiyallahu ‘anhu) stopped me from doing so as he knew better than me how to conduct before Rasulullah (sallallahu ‘alaihi wasallam). Rasulullah (sallallahu ‘alaihi wasallam) thereafter raised his mubaarak head and asked me, “How long have you been here?” I replied, “I have been here for the past 30 days and nights.” Rasulullah (sallallahu ‘alaihi wasallam) then enquired, “Who has been feeding you?” I replied, “I have had no food besides the water of Zamzam which has caused me to gain such weight that my belly has developed folds and I never felt the pangs and weakness of hunger.” Rasulullah (sallallahu ‘alaihi wasallam) said, “It is full of barakah (blessing). It can satiate a person just as food does.” Hazrat Abu Bakr (radhiyallahu ‘anhu) thereafter asked, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Allow me to feed him tonight.” Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu) then proceeded with me accompanying them until Hazrat Abu Bakr (radhiyallahu ‘anhu) came to a door which he opened. He brought us the raisins of Taa’if and this was the first food which I ate in Makkah Mukarramah. I thereafter remained in Makkah Mukarramah for some time.

 

When I came back to Rasulullah (sallallahu ‘alaihi wasallam), he said to me, “I have been shown (in a dream) a land which has many date palms. I feel that it can only be Yathrib (Madinah Munawwarah i.e. the time will soon come for me to make hijrah to Madinah Munawwarah). Will you convey the message of Islam to your clan on my behalf? Perhaps Allah Ta‘ala will benefit them with Islam through you and reward you through them.”

 

I therefore returned to my brother, Unais, who asked me what had transpired in Makkah Mukarramah. I replied, “I have accepted Islam and verified that he (sallallahu ‘alaihi wasallam) is the true messenger of Allah.” Unais replied, “have also accepted Islam and verified that he (sallallahu ‘alaihi wasallam) is the true Nabi.” We thereafter went to our mother who expressed the exact same sentiments as we had and professed that she had also accepted Islam.

 

We thereafter travelled back to our clan, the Ghifaar, and invited them to embrace Islam. Half the clan immediately embraced Islam and the leader, Iymaa’ bin Rakhasah Al-Ghifaari would lead them in salaah. The remaining half of our clan said that they would accept Islam when Rasulullah (sallallahu ‘alaihi wasallam) migrated to Madinah Munawwarah. When Rasulullah (sallallahu ‘alaihi wasallam) made Hijrah to Madinah Munawwarah, they accordingly embraced Islam. The tribe of Aslam also arrived at that time and said to Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! They are our brothers. We accept Islam as they have.” Rasulullah (sallallahu ‘alaihi wasallam) thereafter made du‘aa for the clans of Ghifaar and Aslam saying, “May Allah forgive Ghifaar and grant safety to Aslam.”

(Saheeh Muslim #2473)

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Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Five

 

Hazrat Abu Zar (radhiyallahu ‘anhu) Advises the Commander of the Army to Uphold Justice

 

Imaam Bayhaqi (rahimahullah) narrates:

When Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) was governor over Shaam, the people engaged in Jihaad and acquired booty and were victorious. Among the spoils of war was a beautiful slave girl who fell into the share of one of the Muslims. Shortly after, Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu), the commander of the army, had taken this slave girl for himself from the soldier in whose share she had fallen. Hazrat Abu Zar Ghifaari (radhiyallahu ‘anhu) was in Shaam at that time and this soldier went to him and sought his assistance in recovering his slave girl from Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu). Hazrat Abu Zar (radhiyallahu ‘anhu) thus went to Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) with the man and thrice instructed Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) to return the slave girl to him. Hazrat Abu Zar (radhiyallahu ‘anhu) thereafter said, “Alas! By Allah! If you take the slave girl from this soldier unjustly then know that I have heard Rasulullah (sallallahu ‘alaihi wasallam) saying, ‘The first person to change my blessed Sunnah will be a man from Banu Umayyah.’” Saying this, Hazrat Abu Zar (radhiyallahu ‘anhu) turned and began to walk away. Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) quickly followed him and asked, “I beg you in the name of Allah! Tell me, do you think that I will be the person who is referred to in this hadith?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “No.” after which Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) returned the slave girl to the man.

 

After narrating the above incident, Imaam Bayhaqi (rahimahullah) mentioned, “Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu), the Sahaabi of Rasulullah (sallallahu ‘alaihi wasallam), was the leader of the armies of Shaam in the era of Hazrat Abu Bakr (radhiyallahu ‘anhu) and Hazrat ‘Umar (radhiyallahu ‘anhu). When Rasulullah (sallallahu ‘alaihi wasallam) referred to a person from Banu Umayyah changing his blessed Sunnah, Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) is not intended (as he was a Sahaabi of Rasulullah (sallallahu ‘alaihi wasallam) and led an upright life conforming to the Sunnah). However, Imaam Bayhaqi (rahimahullah) further explains that there was another person from the Banu Umayyah who shared the same name. He was Yazid bin Mu‘aawiyah, the son of Hazrat Mu‘aawiyah (radhiyallahu ‘anhu) and it seems that he was the one referred to in the Hadith of Rasulullah (sallallahu ‘alaihi wasallam). Yazid, the son of Hazrat Mu‘aawiyah (radhiyallahu ‘anhu), was responsible for the great damage which befell Islam during the rule of the Banu Umayyah.

(Dalaa’il-un-Nubuwwah 6/410)

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Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Six

 

Hijrah (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)

 

Source: What is Islam

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Seven

 

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)

The Seven Instructions of Rasulullah (sallallahu ‘alaihi wasallam):

Hazrat Abu Zar (radhiyallahu ‘anhu) narrates the following:

My beloved friend, Rasulullah (sallallahu ‘alaihi wasallam), instructed me to do the following seven things:

1. To love the poor and remain close to them.

2. To look at those who are lower than me (in possessing the wealth of the world) and not to look at those who are higher than me.

3. He instructed me to join family ties, even if they have turned their backs on me.

4. He instructed me to never ask anyone for anything.

5. He instructed me to speak the truth, even though it may be bitter.

6. He instructed me to not allow any person’s rebuke to prevent me from fulfilling the order of Allah Ta‘ala.

7. He instructed me to recite لا حول ولا قوة إلا بالله in abundance as these words are from beneath the treasure of the throne (of Allah Ta‘ala).

(Majma‘uz Zawaa’id #17907)

Source: Whatisislam.co.za

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Eight

 

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)

Carrying the Flag at Hunayn:

The renowned historian, Imaam Waaqidi (rahimahullah), has mentioned that Hazrat Abu Zar (radhiyallahu ‘anhu) carried the flag of his tribe, the Ghifaar, during the Battle of Hunayn.

(Siyar A’laam min Nubalaa 3/384)

Migration to Shaam:

After the demise of Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat Abu Zar (radhiyallahu ‘anhu) migrated from Madinah Munawwarah to the land of Shaam.

(Usdul Ghaabah 1/344)

As Hazrat Abu Zar (radhiyallahu ‘anhu) was present in Shaam, he witnessed the conquest of Baytul Maqdis with Hazrat Umar (radhiyallahu ‘anhu).

(Siyar A’laam min Nubalaa 3/379)

Source: Whatisislam.co.za

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Nine

 

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)

The Prophecy of Rasulullah (sallallahu ‘alaihi wasallam) regarding Hazrat Abu Zar (radhiyallahu ‘anhu) leaving Shaam:

Hazrat Abu Zar (radhiyallahu ‘anhu) narrates the following:

Rasulullah (sallallahu ‘alaihi wasallam) was once reciting the following Aayah of the Qur’aan Majeed:

وَمَن يَتَّقِ اللَّـهَ يَجعَل لَهُ مَخرَجًا﴿٢﴾ وَيَرزُقهُ مِن حَيثُ لا يَحتَسِبُ وَمَن يَتَوَكَّل عَلَى اللَّـهِ فَهُوَ حَسبُهُ 

And for those who fear Allah, He (always) prepares a way out (for him from his difficulty), and He provides for him from (sources) he could never imagine. And if anyone puts his trust in Allah then He is sufficient for him.

Rasulullah (sallallahu ‘alaihi wasallam) began to repeat this verse to me and continued to repeat it to me for some while until I began to feel drowsy. Rasulullah (sallallahu ‘alaihi wasallam) thereafter said to me, “O Abu Zar (radhiyallahu ‘anhu)! What will you do when you are taken out of Madinah Munawwarah?” I replied, “I will leave happily and pleasantly (without causing any problems) and will proceed to live in the Haram of Makkah Mukarramah like one of its pigeons.” Rasulullah (sallallahu ‘alaihi wasallam) thereafter asked, “What will you then do when you are taken out of Makkah Mukarramah?” I replied, “I will leave happily and pleasantly (without causing any problems) and proceed to Shaam, the blessed land.” Rasulullah (sallallahu ‘alaihi wasallam) again asked, “What will you then do when you are taken out of Shaam?” I replied, “In that case, by the oath of that Being who deputed you with the truth, I will place my sword on my shoulder (i.e. I will fight with those who are taking me out)!” Rasulullah (sallallahu ‘alaihi wasallam) then said, “Better than that is for you to listen and obey, even if it be an Abyssinian slave who is ruling over you.”

(Majma‘uz Zawaa’id #9130)

Source: Whatisislam.co.za

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Ten

 

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)

Ma’roor bin Suwaid (rahimahullah) narrates the following:

We once passed by Hazrat Abu Zar (radhiyallahu ‘anhu) in Rabzah and noticed that he was wearing two pieces of matching clothing. One, however, was old, while the other was new, and his slave was also wearing two pieces of matching clothing, of which one piece was new and the other old. We therefore said to Hazrat Abu Zar (radhiyallahu ‘anhu), “O Abu Zar (radhiyallahu ‘anhu)! If you wore both pieces of new clothing (by giving your slave the old cloth which you are wearing and taking the new cloth from your slave), they would have formed a set of clothing that matched (as both pieces would be new).”

In reply, Hazrat Abu Zar (radhiyallahu ‘anhu) explained, “An argument once broke out between me and one of my Muslim brothers whose mother was a non-Arab. In the course of the argument, I insulted him referring to his mother. He therefore went to Rasulullah (sallallahu ‘alaihi wasallam) and laid a complaint against me. When I later met Rasulullah (sallallahu ‘alaihi wasallam), he said to me, “O Abu Zar (radhiyallahu ‘anhu)! You are a man who still has the traits of Jaahiliyyah (ignorance) in him.” I tried to explain the reason for my insulting his mother during the course of insulting him by saying to Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! The one who insults people generally insults his mother and father as well.” Rasulullah (sallallahu ‘alaihi wasallam) again said, “O Abu Zar (radhiyallahu ‘anhu)! You are a person who has the traits of Jaahilyyah (ignorance) in him. They are your brothers and slaves whom Allah Ta‘ala has placed in your control. Therefore feed them from the same food that you eat, clothe them from the same clothing that you wear and do not burden them with that which they will not manage. If you burden them with a difficult task then ensure that you assist them.”

By mentioning that one should feed his slave from the same food that he eats and dress him with the same clothing that he wears, Rasulullah (sallallahu ‘alaihi wasallam) had explained to Hazrat Abu Zar (radhiyallahu ‘anhu) that although a slave belongs to a person and is under his control, he is still a Muslim brother and should thus be treated with kindness and compassion. Hence although it is not compulsory for one to treat his slave as his equal by feeding him from the exact same food which he eats and clothing him with the exact same clothing that he wears, Hazrat Abu Zar (radhiyallahu ‘anhu) took the blessed words of Rasulullah (sallallahu ‘alaihi wasallam) so seriously that over and above treating his slave kindly, he dressed him and fed him as if he was his equal.

(Saheeh Muslim #1661, Saheeh Bukhaari #30, Fat-hul Baari 1/106, Ibn Sa’d 4/179)

Source: Whatisislam.co.za

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Eleven

 

Glimpses of the Austerity and Asceticism of Hazrat Abu Zar (radhiyallahu ‘anhu):

Sa‘eed bin ‘Ataa’ bin abi Marwaan (rahimahullah) narrates the following from his father:

I once saw Hazrat Abu Zar (radhiyallahu ‘anhu) performing Salaah while wearing only a lower garment. I therefore said to him, “O Abu Zar (radhiyallahu ‘anhu)! Do you have no clothing besides this sheet?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “If I had another sheet, you would see me wearing it.” I replied, “But a few days did pass in which I saw you wearing two sheets.” To this, Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “O my nephew! I gave those two sheets to someone who was more in need of them than me.” On hearing this, I exclaimed, “By Allah! You are definitely in need of those two sheets!” Hazrat Abu Zar (radhiyallahu ‘anhu) responded saying, “O Allah! You forgive!” He then addressed me and said, “Indeed you attach much importance to the dunya! Do you not see me wearing this sheet while I possess another which I wear to the musjid? I possess goats which I milk, camels on which I carry my provisions and we have slaves who serve us and suffice for us by seeing to the preparation of our food. Which favor of Allah can be greater than the favors which we are enjoying?”

(Ibn Sa’d 4/178)

Abu Qilaabah narrates that Abu Asmaa’ Rahabi (rahimahullah) once entered into the presence of Hazrat Abu Zar (radhiyallahu ‘anhu) in Rabzah. On entering, he found that the wife of Hazrat Abu Zar (radhiyallahu ‘anhu) was with him. She was a dark skinned woman who wore earrings and had no trace of saffron or khalooq (a type of perfume) on her body. Hazrat Abu Zar (radhiyallahu ‘anhu) addressed him and said, “Do you not see what this dark skinned woman is instructing me to do? She is instructing me to go to Iraq. When I go to Iraq, the people will overcome me with their dunya. Behold! Indeed my beloved friend (sallallahu ‘alaihi wasallam) promised and warned me that there is a path which is very slippery before reaching the bridge which is over Jahannum. It is more likely that we will be saved if we traverse this path with a load that is easy to bear than if we traverse it with a full load.

(Ibn Sa’d 4/178)

Ja’far bin Burqaan narrates that Ghaalib bin Abdir Rahmaan met a man who mentioned the following: If all the items in the home of Hazrat Abu Zar (radhiyallahu ‘anhu) had to be gathered, the shawl of this person (referring to a person who was nearby) would be more valuable than all those items combined. Ja’far bin Burqaan thereafter mentions that he recounted this narration to Mahraan bin Maymoon (rahimahullah) who said, “I do not think that the combined contents of the home of Hazrat Abu Zar (radhiyallahu ‘anhu) equaled even two dirhams in value.”

(Ibn Sa’d 4/175)

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Twelve

 

The Prophecy of Rasulullah (sallallahu ‘alaihi wasallam) regarding Hazrat Abu Zar (radhiyallahu ‘anhu) Passing Away Alone

Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) narrates:

When Rasulullah (sallallahu ‘alaihi wasallam) departed for Tabook, some people began to remain behind in order to abandon the expedition. As this would happen, the Sahaabah (radhiyallahu ‘anhum) would inform Rasulullah (sallallahu ‘alaihi wasallam) saying, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! So and so has remained behind.” On hearing this, Rasulullah (sallallahu ‘alaihi wasallam) would say, “Leave him. If there is any good in him then he will soon join us. If there is no good in him then Allah Ta‘ala has relieved you of his presence.” This continued until someone eventually called out to Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Hazrat Abu Zar (radhiyallahu ‘anhu) has remained behind on account of his camel not being able to move.”

When Hazrat Abu Zar (radhiyallahu ‘anhu) saw that he was unable to travel with his camel, he placed his luggage on his back and departed on foot to join Rasulullah (sallallahu ‘alaihi wasallam). After some time, one of the companions of Rasulullah (sallallahu ‘alaihi wasallam) glanced behind and called out, “There is a man walking on the road!” On hearing this, Rasulullah (sallallahu ‘alaihi wasallam) eagerly exclaimed, “Let it be Hazrat Abu Zar (radhiyallahu ‘anhu)!” When the Sahaabah (radhiyallahu ‘anhum) looked closely at the person approaching on foot and identified him, they called out, “By Allah! It is Hazrat Abu Zar (radhiyallahu ‘anhu)!” Rasulullah (sallallahu ‘alaihi wasallam) then made du‘aa saying, “May Allah have mercy on Hazrat Abu Zar (radhiyallahu ‘anhu)! He is walking alone, he will pass away alone and he will be resurrected alone.”

(Siyar A’laam min Nubalaa 3/384)

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Thirteen

 

The Date of the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu):

Hazrat Abu Zar (radhiyallahu ‘anhu) passed away in Rabzah in the year 32 A.H. According some ‘Ulamaa, Hazrat Abu Zar (radhiyallahu ‘anhu) passed away during Zul Hijjah in the year 31 A.H.

(Siyar A’laam min Nubalaa 3/397, Usdul Ghaabah 4/437)

The Different Narrations Describing the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu):

There are essentially two narrations which explain the manner in which Hazrat Abu Zar (radhiyallahu ‘anhu) passed away.

The first narration is as follows:

When Hazrat Abu Zar (radhiyallahu ‘anhu) had neared his end, there was nobody with him besides his wife and slave. He instructed them saying, “Give me ghusl and enshroud me in the kafn (when I pass away). Then take my body and place it on the road. Say to the first caravan passing by, “This is Abu Zar (radhiyallahu ‘anhu), the companion of Rasulullah (sallallahu ‘alaihi wasallam). Help us and assist us to bury him.” When he passed away, they both gave him ghusl and enshrouded him and thereafter placed his body on the road. The first caravan to pass by was that of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu). He was on his way to Makkah Mukarramah to perform Umrah with a caravan of people from Iraq. As they were passing by, they were surprised to see a body lying on the road and it was feared that the camels would trample it. At that point, the slave of Hazrat Abu Zar (radhiyallahu ‘anhu) came forward and said to them, “This is Hazrat Abu Zar (radhiyallahu ‘anhu), the companion of Nabi (sallallahu ‘alaihi wasallam). Help us to bury him.” On hearing this, Hazrat Abdullah (radhiyallahu ‘anhu) began to weep and said, “Rasulullah (sallallahu ‘alaihi wasallam) spoke the truth when he said, “O Abu Zar! You have come walking alone, you will pass away alone and you will be resurrected alone.”” They then descended from their camels and proceeded to bury him. Nabi (sallallahu ‘alaihi wasallam) had mentioned this on the occasion of Tabook.

(Ibn Sa’d 4/177)

Source: Whatisislam.co.za

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The Different Narrations Describing the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu) - Part Fourteen

 

The second narration describing the demise of Hazrat Abu Zar (radhiyallahu ‘anhu) is as follows:

 

When Hazrat Abu Zar (radhiyallahu ‘anhu) had neared his end, his wife began to cry. “What makes you cry?” he asked her. She replied, “I am crying because there is nobody to help me bury you and I do not have sufficient cloth to enshroud you.” Hazrat Abu Zar (radhiyallahu ‘anhu) responded, “Do not cry, for verily I heard Rasulullah (sallallahu ‘alaihi wasallam) saying to a group of people which included me, “One of you will most definitely pass away in a deserted place. A group of believers will be present by him (at the time of his death).” There is no person from that group except that he has already passed away in a village and a group of believers. I am the one who is passing away in a deserted place. Keep a watch on the road for you will soon see what I mentioned to you regarding the group of believers. Verily, by the oath of Allah, neither do I lie through these words and nor did Rasulullah (sallallahu ‘alaihi wasallam) lie when he mentioned this to me.”

 

She asked, “How is that possible? Whereas the people travelling for Haj have ceased to pass by due to the time of Haj elapsing and the roads are deserted!” He again instructed, “Keep a watch on the road.” She would thus run and stand on a hill, watching, and then return to Hazrat Abu Zar (radhiyallahu ‘anhu) to nurse him after which she would again return to the hill. While doing this, she suddenly saw a group of riders who were riding with such speed that they seemed to be birds. She waved a cloth to attract their attention and they came to her and asked her what the matter was. She replied, “A man from the Muslims is passing away. You will enshroud him and be rewarded for it.” They asked, “And who is he?” She replied, “Hazrat Abu Zar (radhiyallahu ‘anhu).” When they heard this, they began to exclaim, “May our mothers and fathers be sacrificed for him!”They thereafter spurred their animals on with their whips, hastening to meet him. When they reached him, he told them, “Glad tidings! You are the group regarding whom Nabi (sallallahu ‘alaihi wasallam) had prophesized.” He then said, “Verily I heard Nabi (sallallahu ‘alaihi wasallam) saying, “There are no two Muslims who lose two or three children between them – due to which they anticipate reward and are patient – who will see the fire of Jahannum.” Listen! If I owned cloth which was sufficient to enshroud me, I would not be enshrouded in any cloth besides my own, or if my wife owned cloth which sufficed as my shroud, I would not be enshrouded in besides her cloth. I therefore ask you, for the sake of Allah and Islam, that none of you enshroud me who is a governor, leader or chief.” All present had accepted some sort of position with the exception of an Ansaari youngster who said, “I will enshroud you for verily I have received none of the positions that you mentioned. I will enshroud you in this shawl which I am wearing and two more pieces of cloth which are in my bag. They are from my mother’s yarn which she spun for me.” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “You are the one who must enshroud me.” The Ansaari then enshrouded him after he passed away amidst the group that was present from among whom were Hujr ibnul Adbar and Maalik Al-Ashtar (rahimahumallah). All those who were present in this group were from Yemen.

(Ibn Sa’d 4/176)

 

After recording the first narration in his Zaadul Ma‘aad, Haafiz Ibnul Qayyim (rahimahullah) made mention of the apparent contradiction and recorded the second narration. He did not present any reconciliation for the narrations.

(Zaadul Ma‘aad 3/534)

 

The author of Seeratul Halabiyyah, 'Ali bin Burhaanudden Al-Halaby (rahimahullah), reconciles between the two narrations by saying that the group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) arrived after the body of Hazrat Abu Zar (radhiyallahu ‘anhu) was already enshrouded in the kafn of the Ansaari youngster. Hazrat Abdullah (radhiyallahu ‘anhu) therefore assisted in the burial of Hazrat Abu Zar (radhiyallahu ‘anhu) and performed his Janaazah salaah. The first narration mentions that the slave and wife of Hazrat Abu Zar (radhiyallahu ‘anhu) had given him ghusl and enshrouded him whereas the second narration mentions that the Ansaari youngster had enshrouded him. This will not cause any contradiction as the duties of ghusl and enshrouding were duties that required more than one person. Although only the slave and the wife of Hazrat Abu Zar (radhiyallahu ‘anhu) were mentioned, the narration does not negate others being present and assisting in the enshrouding and burial. Hence we will understand that the Ansaari youngster was also present. That is why the enshrouding is in one narration attributed to the wife and slave and in the other narration attributed to the Ansaari youngster.

(Seeratul Halabiyyah 3/135)

 

A similar reconciliation has been given by Moulana Manaazir Ahsan Geelaani (rahimahullah). He is of the opinion that some of the narrators have erred in their narrating the incident. He explains that the group with the Ansaari youngster had first given ghusl to Hazrat Abu Zar (radhiyallahu ‘anhu) and enshrouded him. They thereafter placed his body on the road, as per his instruction, and waited for a second group. The second group to arrive was the group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) and it was Hazrat Abdullah (radhiyallahu ‘anhu) who performed the janaazah salaah. Hence we understand that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) and his group only assisted in the burial and not the enshrouding of the body as understood by the wording of the Hadith:

 

"فأعينونا على دفنه"

(Biography of Hazrat Abu Zar (radhiyallahu ‘anhu) by Moulana Manaazir Ahsan Geelaani (rahimahullah) pg. 236)

 

We have not come across any clear narration showing that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) was present at the time of kafn. However, if the group of the Ansaari youngster was the very same group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu), as understood by certain Muhadditheen, the likes of Allaamah ibnul Atheer (rahimahullah), then it will be concluded that Hazrat Abdullah (radhiyallahu ‘anhu) was present at the time of kafn. Similar was the view of Haafiz ibn Katheer (rahimahullah).

(Usdul Ghaabah 1/345)

 

Haafiz ibn Katheer (rahimahullah) mentioned that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) had met Hazrat Abu Zar (radhiyallahu ‘anhu) before he passed away. Hazrat Abu Zar (radhiyallahu ‘anhu) had spoken to him and told him what to do with his body after he passed away. Haafiz ibn Katheer (rahimahullah) thereafter mentions that there is a second view which explains that Hazrat Abdullah (radhiyallahu ‘anhu) arrived after Hazrat Abu Zar (radhiyallahu ‘anhu) already passed away.

(Bidaayah wan Nihaayah 7/172)

 

Source: Whatisislam.co.za