In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Is The Affair “Saudi Arabia Vs Iran” or “Islam Vs Raafidah, Shirk Vs Tawheed, Sunnah Vs Bidah?!” [A Brief Rebuttal of GÖKHAN ERELI at Daily Sabah]: PDF here: 1_Islam_Vs_Raafidah_Shirk_Vs_Tawheed_Bidah_Vs_Sunnah
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Upcoming Youths, Especially Studious Ones, and The Elders, Especially Ones With Some Experience-
[An Emphasis On Humility, Especially After Witnessing Misguidance From Some Youth and Elders]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
The following statement was posted by the Turkish Newspaper Daily Sabah [may Allaah direct its Muslim journalists to every good, repel every evil from them and guide them to the authentic Sunnah, and also guide its Non-Muslim journalists to Islaam and the Sunnah] Aameen. Title: Muslims around the world observe holy night of Laylat al-Raghaib:
First, we remind our Turkish Muslim brothers at Daily Sabah about some few principles related to worship in Islaam.
Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] said:
Al-Ibaadah [Worship]: It is a comprehensive term for everything that Allaah loves and is pleased with, including statements and deeds, apparent [i.e. physical actions of the limbs] and unapparent [beliefs concealed in the heart]. This is the best of what has been stated regarding the definition of worship.
Worship has great importance because Allaah [The Mighty and Majestic] created the Khalq [Mankind and Jinn], sent the Messengers and revealed the Books in order to command them to worship Him and forbid them from worshipping others besides Him. Allaah [Glorified Be He] said: [وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ – And I (Allah) created not the Jinns and humans except they should worship Me (Alone).” Meaning: Allaah created them in order to command them to worship Him (alone) and forbid them from disobeying Him. Allaah [Glorified be He] said:
[وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَۖ – And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah). [16:36]
Allaah [Glorified Be He] said: [وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيۡهِ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ – And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaaha illaa Ana (none has the right to be worshipped but I (Allah), so worship Me (Alone and none else)]. [21:25]
Two conditions must be fulfilled in order for an act of worship to be accepted; the first of the two conditions is that the act of worship must be done sincerely for Allaah, and secondly the act of worship must be in agreement with the Sunnah of the Messenger [peace and blessings of Allaah be upon him]. The act of worship has to be done sincerely for the sake of Allaah (alone) and none else is to be associated as a partner with Allaah in worship. [Likewise] the act of worship must be done in conformity with what the Messenger came with [i.e. the Qur’aan and the Sunnah].
This is what the Shahaadah (لا إله إلا الله محمدا رسول الله) necessitates; because (لا إله إلا الله) necessitates that acts of worship must be carried out sincerely for the sake of Allaah alone. And (محمدا رسول الله) necessitates that acts of worship must be carried out in conformity with what was revealed to the noble Messenger [sallal-laahu-alayhi-wasallam]. Therefore, Allaah is not to be worshipped with bidah, newly invented matters in Religion and evil acts, for which Allaah [The Most High] has sent down no authority; rather acts of worship must be in conformity with the Sunnah of the noble Messenger [sallal-laahu-alayhi-wasallam].
If any of these two conditions or both of them are not fulfilled, then indeed the act of worship will be rejected by Allaah [The Mighty and Majestic]. Allaah [The Most High] said:
وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورً
And We shall turn to whatever deeds they disbelievers, polytheists] did, and We shall make such deeds as scattered floating particles of dust] [Soorah Al-Furqaan. Ayah 23]
And the noble Messenger [sallal-laahu-alayhi-wasallam] said:
مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌ
He who innovates something in this matter of ours [i.e., Islam] that is not of it will have it rejected [by Allah].”[Saheeh Al-Bukhaari. Number 2697] [Saheeh Muslim. Number 1718]
And in another wording of this hadeeth in Saheeh Muslim the Prophet said:
مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد
He who does an act (of worship) which we have not commanded (i.e. not commanded by the Prophet), will have it rejected.
And he [peace and blessings of Allaah be upon him] said:
فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ؛ فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ
Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen [the rightly guided caliphs]. Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah [innovation in the religion], and every bidah is misguidance. [Abu Dawood. Number 4607] [Tirmidhee. Number 2676]
The Messenger [peace and blessings of Allaah be upon him] clarified – in the hadeeth about the seventy three sects amongst whom seventy-two sects will enter the hell fire and one sect will be saved-that the saved sect are those who adhere to the path him and his noble companions adhered to.
Imaam Maalik [rahimahullaah] said: “The latter part of this Ummah [i.e. those who will come after the Salaf] will not be rectified except by way of that which rectified it’s earlier part [i.e. the Salaf].’’ And he [rahimahullaah) said: ‘’Whoever innovates a bidah in Islaam and considers it to be something good, then indeed he has claimed that Muhammad betrayed the Risaalah (i.e. the message he was entrusted with); because Allaah said: ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ – This day, I have perfected your religion for you]. Therefore, what was not part of the religion at that time [i.e. during the time of the Messenger] cannot be part of the religion today (i.e. after his departure from this world).” [Al-Itisaam of Imaam Shaatibee 1/28]
It is not enough for a person to say: “I am going to do this act of worship even though it was not (performed by) the Prophet because my intention is pure and good.” The evidence (against this statement) is that when it reached the Messenger [peace and blessings of Allaah be upon him] that a man amongst his noble companions slaughtered the Eed sacrifice before the Eed Salaah, he [peace and blessings of Allaah be upon him] said to him: شَاتُكَ شَاةُ لَحْمٍ– “Your (slaughtered sheep was just mutton (not a sacrifice).”[Saheeh Bukhaari. Number: 5556]; meaning: It is not considered Eed sacrifice because it was not carried out in conformity with my Sunnah. Therefore, what is in conformity with the Sunnah is that the Eed sacrifice is done after the Eed Salaah; but as for sacrificing before the Salaah, then indeed it is outside its specified time and will not be regarded as (Eed sacrifice).
Al-Haafidh said in Fat-hul Baaree (10/17): “Shaikh Abu Muhammad Bin Abu Hamzah said: This hadeeth (establishes the fact that) if an action (i.e. an act of worship) is done with a sincere intention, it is still not (considered) righteous unless it is in conformity with the legislated divine revelation. [An Excerpt from أثر العبادات في حياة المسلم pages: 1-2]
Second, what do the scholars of Islam say about this so-called Laylatul Raghaa’ib?
Imaam An-Nawawi [may Allaah have mercy upon him] said, “The well-known Salaah (prayer) that is known as Salaatul Raghaa’ib [the Raghaa’ib prayer] – which consists of twelve Rak’ats and is performed between Maghrib and Isha on the night before the first Friday in the month of Rajab and the hundred Rak’ats performed on the night of the 15th of Shabaan – are two religious innovations. They are repugnant and evil [i.e. becauae they are not from the acts of worship legislated in the Islamic legislation] and one should neither be deceived due to their mention in the book Quwwatul Quloob and Ihyaa Uloom Ad-Deen nor due to their mention in narrations, because all of that Iis false. And do not be deceived by some of those people to whom the ruling regarding these prayers is ambiguous (or doubtful), so he judged them to be recommended, because indeed they are mistaken. Shaikhul Islaam Abu Muhammad Abdur Rahmaan Bin Ismaa’eel Al-Maqdisee has written a precious book showing the falsity of these prayers and he did well. [Al-Majmoo 3/548]
Ibn Al-Haaj Al-Maalikee [may Allaah have mercy upon him] said, “One of the religious innovations that has been initiated in this noble month of Rajab is the prayer of Raghaa’ib on the night before the first day of Jumu’ah in the central mosques and the other mosques, so the people gather in some of the central mosques and the other mosques in the various regions to perform this religious innovation. They openly perform it in congregation and behind an Imaam in the mosques were the five daily prayers are performed as if it is a prayer that has been legislated in Islaam. But this prayer – according to the judgement in Imaam Maalik’s school of jurisprudence- is forbidden, because indeed those who came before us (i.e. the Prophet’s companions) never did so and all good is found in following them [may Allaah be pleased with them]”. [Al-Madkhal 1/294]
Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “Neither Allaah’s Messenger [peace and blessings of Allaah be upon him] performed this prayer nor anyone amongst the Sahaabah (i.e. the companions of Allaah’s Messenger), neither the Taabi’een (i.e. the second generaation who adhered to the path of the Sahaabah) nor the Imaams of the Muslims. Neither did Allaah’s Messenger [peace and blessings of Allaah be upon him] show a desire for it nor did any of the pious predecessors, nor the Imaams of Islaam and nor did they mention specific virtues for this night. The narrations that have been transmitted and attributed to Allaah’s Messenger [peace and blessings of Allaah be upon him] are a lie and fabrication based on the consensus of those who are specialists in this field [of hadeeth science]. This is why the Muhaqqi’qeen scholars [i.e. those scholars who are firmly grounded in a subject matter of the religion, who study the difference of opinion or differing in a subject matter, gather the proofs, examine the proofs in depth and compare them. Then they mention the affair that is established based on sound proof, clarify why those proofs are the strong ones, its different types and why that which opposes is weak or fabricated] have stated that this affair [i.e. these innovated acts during Rajab and Shaban] are forbidden and not recommended”. [Al-Fataawa Al-kubraa 2/262]
Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] also said, “As for establishing prayer – in congregation – with a specific number of Rak’ats and a determined type of recitation in a specific time, such as these prayers that are being enquired about – the Salaatul Raghaa’ib during the night before the first Jumu’ah of Rajab, the Al-Fiyah (1) in the beginning of Rajab and the middle of Shabaan, the 27th night in the month of Rajab and other than them, this is not legislated based on the consensus of the Imaams of Islaam, as it has been established from the Imaams of the religion who are considered to be reliable in religious affairs and are people of sound and precise understanding. The likes of this prayer is not initiated except by an ignoranus – an innovator in religious affairs and opening the door to it necessitates an alteration of the sound and legislated acts of worship and rites, and thus one receives a share of (deeds of those) who legislate that which Allaah has not legislated. [Al-Fataawaa Al-Kubraa 2/239]
NB: The Al-Fiyah: This innovated prayer and what is similar to it is well-known to some of us who were upon the innovated Soofi paths. It is performed by some people on Shabaan 15th. They either perform 100 Rak’ats and in every Rak’ah Surah Al-Ikhaas is recited 10 times or they perform 10 Rak’ats and Surah Al-Ikhlaas is recited a 100 times in every Rak’ah.
Finally, we conclude with a statement of Imaam Maalik and Shaikhul Islaam Ibn Taymiyyah [may Allaah have upon them and all the scholars of Islaam] which have already been quoted earlier. Imaam Maalik [rahimahullaah] said: “The latter part of this Ummah [i.e. those who will come after the Salaf] will not be rectified except by way of that which rectified it’s earlier part [i.e. the Salaf].’’ And he [rahimahullaah) said: ‘’Whoever innovates a bidah in Islaam and considers it to be something good, then indeed he has claimed that Muhammad betrayed the Risaalah (i.e. the message he was entrusted with); because Allaah said: ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ – This day, I have perfected your religion for you]. Therefore, what was not part of the religion at that time [i.e. during the time of the Messenger] cannot be part of the religion today (i.e. after his departure from this world).” [Al-Itisaam of Imaam Shaatibee 1/28]
Shaikhul Islaam Ibn Taymiyyah said: The likes of this prayer is not initiated except by an ignoramus – an innovator in religious affairs, and opening the door to it necessitates an alteration of the sound and legislated acts of worship and rites, and thus one receives a share of (the deeds of those) who legislate that which Allaah has not legislated. [Al-Fataawaa Al-Kubraa 2/239]
May Allaah open our hearts to that which is correct, grant us the desire to seek knowledge from its sound sources, even that is little, bless us with sincerity and the ability to act Aameen. And Allaah knows best.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Abu Muntafiq [radiyallaahu-anhu] said, “I went to Makkah and enquired about Allaah’s Messenger [sallal laahu alayhi wasallam], so they [i.e. the people] said that he was at Arafah. I approached him and drew close to him, but I was stopped; then he said, ‘Leave him’, so I drew close to him until the neck of his riding beast was next to the neck of my riding beast, then I said to him, ‘O Messenger of Allaah [sallal laahu-alayhi wasallam]! Inform me of that which will distance me from Allaah’s punishment and enter me into Paradise’. He [sallal laahu alayhi wasallam] said, ‘Worship Allaah alone and do not associate anything with Him; establish the prayers; pay the Zakaat, fast the month of Ramadhaan; perform hajj and Umrah; look at how you love to be treated by the people, then treat them that way; and how you hate to be treated, then do not treat them that way’”.
Shaikh Zayd Bin Haadi Al-Mad’khali [rahimahullaah] said: The subject matter of the [above] hadeeth is that it is obligated on a person who is ignorant [of something] to ask a scholar.
The Lofty Benefits Derived From This Hadeeth:
Firstly: It is legislated to travel in pursuit of knowledge. Secondly: It is obligatory to seek understanding of the religion, so it is obligated on the one who does not possess understanding in his religion to ask someone who has understanding in his religion to teach him- regardless how hard that might be for him- because Allaah created the Jinn and humankind to established the religion. The Muslim must establish his religion on clear-sightedness – meaning, based on [sound] knowledge. Asking about affairs related to knowledge is the path of righteous, the men of sound understanding and the wise ones. Indeed, many questions were asked [by the people] in the noble Qur’aan, so Allaah [The Blessed and Exalted] gave an answer as revelation to His Prophet [sallal laahu alayhi wasallam]; and from those examples is the statement of Allaah [The Exalted]: [يَسۡـَٔلُونَكَ عَنِ ٱلۡأَهِلَّةِ – They ask you (O Muhammad ) about the new moons. (Surah Al-Baqarah. Aayah 189)]; [يَسۡـَٔلُونَكَ عَنِ ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِ -They ask you (O Muhammad) concerning alcoholic drink and gambling. (Surah Al-Baqarah. Aayah 219]; [يَسۡـَٔلُونَكَ عَنِ ٱلۡأَنفَالِۖ – They ask you (O Muhammad) about the spoils of war. (Surah Al-Anfaal. Aayah 1], and other questions that were presented to the Prophet [sallal laahu alayhi wasallam], so Allaah [The Blessed and Exalted] responded to them by way of the divine revelation.
When a teacher is asked, it is obligated on him to explain clearly to the people, [so that in doing so] he follows the example of the Prophet [sallal laahu alayhi wasallam] who was commanded by his Lord to clarify for the people what was revealed to him, just as Allaah said: [وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّڪۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡہِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُون – And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur’an), that you may explain clearly to men what is sent down to them, and that they may give thought. (Surah An-Nahl. Aayah 44)]
And the statement of Allaah [The Blessed and Exalted]: [ يَـٰٓأَيُّہَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَۖ – O Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you from your Lord. [Surah Al-Maa’idah. Aayah 67]
And indeed, the Prophet [sallal laahu alayhi wasallam] has fulfilled the command of his Lord by clearly explaining to the people what they need from that which has been revealed in the Qur’aan, the pure and sound Sunnah. He [sallal laahu alayhi wasallam] said: [تركتكم على البيضاء ليلها كنهارها لا يزيغ عنها بعدي إلا هالك -I am leaving you upon (الْبَيْضَاءِ -Al-Baydaa), its night is like its day and none deviates from it except that he is destroyed].[Ref1]
The Prophet [sallal laahu alayhi wasallam] blamed the one who gave religious verdict without knowledge whilst it was possible for him to ask before giving a verdict, as narrated in the story of the man who suffered a head injury, so he slept and had a wet dream; then he asked his companions [i.e. after waking up] whether he had an excuse to perform Tayammum because he feared that using water would harm him; so they told him that he does not have an excuse to perform Tayammum whilst he is able to use water. So, he perform Ghuls and that led to his death! This [news] reached the Prophet [sallal laahu alayhi wasallam], so he said, “They kill him, so may Allaah kill them! Why did they not ask?! Indeed, the cure for ignorance is to ask”. [Abu Daawud. Number 336]
This text shows that it is obligated on a Muslim to ask the scholars- those who have sound answers; for if he does not find the answer from a particular individual, he will find it with another one. This is how it should be so that he acquires understanding of the sound religion ordained by Allaah based on a sound path.
Thirdly: A benefit is derived from this hadeeth about giving concern to the fundamental principles of the religion, and its fundamentals are the five pillars of Islaam that have been mentioned in this narration and [also] in the narration transmitted by Abdullaah Ibn Umar [radiyallaahu anhumaa] who said: I heard the Messenger [sallal laahu alayhi wasallam] saying: [بني الإسلام على خمس : شهادة أن لا إله إلا الله ، وأن محمدا رسول الله ، وإقام الصلاة ، وإيتاء الزكاة ، وحج البيت ، وصوم رمضان – Islaam is built on five [pillars]: The testimony that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; establish the prayer, pay the Zakaat, perform the hajj and fast [during the month of] Ramadhaan. [Bukhaari-Number 8 and Muslim-Number 16]
This man [i.e. Abu Muntafiq (radiyallaahu anhu)] intended to [meet] the Prophet [sallal laahu alayhi wasallam] to ask him about the deed that will enter him into paradise and distance him from the hellfire, so he [sallal laahu alayhi wasallam] mentioned – to him – the pillars of Islaam, and the first affair is to worship Allaah [The Blessed and Exalted] alone, without partner. Al-Ibaadah [worship] is a comprehensive term for everything which Allaah loves and is pleased with from among the sayings and inward and outward actions. And the first affair included in [Al-ibaadah (worship)] is Tawheed – to single Allaah in His Lordship, single Allaah out in worship and single Allaah out in His Names and Attributes. The Prophet [sallal laahu alayhi wasallam] commanded the man to establish Tawheed- to perform all acts of worship for Allaah alone- and forbade him from Shirk. Tawheed is the greatest command and Shirk is the greatest thing Allaah has prohibited, therefore the teacher and guide began by giving clarification regarding this great fundamental which is to worship Allaah alone and turn away from worshipping others besides Allaah. This is what is demanded due to the statement of Allaah [The Blessed and Exalted]: [فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ – Whoever disbelieves in Taghut (i.e. disbelieves in everything that is worshipped besides Allaah) and believes in Allah, then he has grasped the most trustworthy handhold that will never break]. [Surah Al-Baqarah. Aayah 256]
Also, among the great obligatory deeds is Iqaamah As Salaah – to establish the prayer with its Shuroot [conditions], Arkaan [pillars] and Waajibaat [obligatory acts]; avoid its Mubtilaat [nullifiers] and Makroohaat [i.e. the acts that are detested in the Salaah], and to [increase] its perfection with the Sunan [i.e. those legislated acts that will increase the reward in the Salaah] in the manner that Allaah [The Blessed and Exalted] and His Messenger [sallal laahu alayhi wsallam] want it to be performed, as the Messenger [sallal laahu alayhi wasallam] said, “Pray in (the manner) you have seen me pray”. [Bukhaari 631]
Also, the wealthy Muslim is required to pay Zakat from his wealth – from cash, livestock, agricultural produce and merchandise. Then the Prophet [sallal laahu alayhi wasallam] mentioned – to the man- fasting in the month of Ramadhaan. Many [authentic texts] have be reported regarding the virtue of fasting in Ramadhaan, just as the Prophet [sallal laahu alayhi wasallam] said, “Whoever fasts the Month of Ramadhaan out of Eemaan and hoping for the reward [of Allaah], he will be forgiven his previous [minor sins]”. Ramadhaan is a month that has been given virtue over all the other months because within it is Laylatul Qadr, which is not found in other months. The virtue of this night is well known and Allaah has made that known in the Qur’aan; Allaah [The Mighty and Majestic] said:
وَمَآ أَدۡرَٮٰكَ مَا لَيۡلَةُ ٱلۡقَدۡرِ
لَيۡلَةُ ٱلۡقَدۡرِ خَيۡرٌ۬ مِّنۡ أَلۡفِ شَہۡرٍ۬
And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). [Surah Al-Qadr. Aayat 3-4]
Then the Prophet [sallal laahu alayhi wasallam] said, “Perform Hajj and Umrah” – meaning: Perform Hajj at least once in a lifetime in accordance with the manner in which it has been legislated – with its Shuroot, Arkaan, Waaibaat and Sunan – if you have the means to perform it. Also perform Umrah once in a lifetime, for this Hadeeth [in particular] establishes that Umrah is obligatory, because it [i.e. Umrah] has been mentioned together with these great obligations.
The performance of Umrah at least once in a lifetime is an obligatory duty according to the most correct opinion of the scholars; but whoever performs it more than once, the good and reward in that will increase and become greater due to the statement of the Prophet [sallal laahu alayhi wasallam] “[The performance of] Umrah is an expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor [the one accepted by Allaah] is nothing but Paradise”. [Ref 2] This is what is obligatory [i.e. Umrah and Haj once in a lifetime(Ref 3)], but any extra [Hajj and Umrah] is considered to be a recommendation and a virtuous deed by way of which Allaah multiplies a person’s reward, expiates his sins and raises his status.
And regarding the statement of the Prophet [sallal laahu alayhi wasallam], “Look at how you love to be treated by the people, then treat them that way; and how you hate to be treated, then do not treat them that way”: This is the main point of emphasis [and discussion] in this hadeeth – that a Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself; wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet [sallal laahu alayhi wasallam], “You cannot [truly] believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet [sallal laahu alayhi wasallam], “The believer in relation to another believer is like a structure, each part strengthening the other”; and also the statement of the Prophet [sallal laahu alayhi wasallam], “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Eemaan [in this affair], good manners and good dealings. [Source: At-ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33. slightly paraphrased]
Footnotes:
[Ref 1]: Reported by Imaam Ibn Maajah [rahimahullaah], Number 43 and authentic by Imaam albaani [rahimahullaah] in As-Saheehah, Number 937. Regarding the statement of the Prophet [sallal laahu alayhi wasallam], “I am leaving you upon [الْبَيْضَاءِ -Al-Baydaa]; As-Sindee [rahimahullaah] said, “Al-Baydaa – meaning: A clear religion and proof which does not accept [or entertain] Shubhah in and of itself [i.e. it does not accept (or entertain) doubtful or ambiguous matters that are made to resemble the truth]; therefore it remains in the same state [i.e. purity] when doubts are presented in it, just as [it remains] in the [same state of purity] when doubts are removed from it and repelled. This is what the statement [ليلها كنهارها – its night is like its day] refers to’”. [Sunan Ibn aajah Bi-Sharhis Sindee Wa Masaabeeh Az-Zujaajah Fee Zawaa’id Ibn Maajah. 1/32. Slightly paraphrased]
[Ref 2]: The Messenger [sallal laahu alayhi wasallam] said, “[The performance of] Umrah is an expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor [the one accepted by Allaah] is nothing but Paradise”. Imaam Abdul Azeez Bin Baaz [rahimahullaah] said, “Meaning: When the major sins are avoided”. A principle: The unrestricted ahaadeeth regarding the expiation of sins are restricted by the texts regarding the abandonment of major sins; either restricted by the statement of Allaah: [إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Aayah 31)]; or by the statement of the Messenger [sallal laahu alayhi wasallam], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”.
ال النبيُّ صلى الله عليه وسلم: «العمرةُ إلى العمرة كفَّارةٌ لما بينهما، والحجُّ المبرور ليس له جزاء إلا الجنة»، هذا يُبين فضل الحج والعمرة، وأن العمرة كفَّارة لما بينهما، يعني: عند اجتناب الكبائر.
قاعدة: الأحاديث المطلقة في تكفير الذنوب مُقيَّدة بترك الكبائر، إما بقوله سبحانه: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء:31]، وفي قوله صلى الله عليه وسلم: «الصَّلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان كفَّارات لما بينهنَّ إذا اجتنب الكبائر»، وفي اللفظ الآخر: «ما لم تُغْشَ الكبائر»، فالعمرة إلى العمرة كفَّارة لما بينهما عند اجتناب الكبائر.
«والحج المبرور ليس له جزاء إلا الجنة» يعني: عند اجتناب الكبائر، كما قال صلى الله عليه وسلم: «مَن حجَّ فلم يرفث ولم يفسق رجع كيوم ولدته أمه»، فالحج المبرور هو الذي ليس فيه رفثٌ ولا فسوقٌ، هذا الحج المبرور، ليس فيه ما يُبطله، وليس فيه ما ينقصه من المعاصي، هذا هو الحج المبرور الذي يُوجب الجنة
[Ref 3]: Regarding Umrah, Shaikh Zayd [rahimahullaah] said that the most correct opinion of the scholars is that it is Waajib at least once in a lifetime. Shaikh Saaleh Al-Fawzaan [hafidhahullaah] briefly discussed the affair in Bulooghul Maraam [Vol 3/281-282 Kitaab Al-Hajj] and then finally stated that after looking at the proofs, -and Allaah knows best – they present a greater strength that Umrah is Waajib at least once in a lifetime.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Abu Bakr narrated, “I said to Allaah’s Messenger [sallal laahu alayhi wasallam], ‘O Allaah’s Messenger! Teach me a supplication to say in my prayers’, so he said, ‘Say:
اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
O Allaah! I have wronged myself with many wrongs and none forgives except You, so forgive me and have mercy upon me. Verily, you alone are the Forgiving, the Merciful’”
Imaam Ibnul Qayyim [rahimahullaah] said: Supplication is three types: The first type is to invoke Allaah by His Names and Attributes, and this is one of the explanations of Allaah’s statement:[ وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِہَا- And (all) the Most Beautiful [perfect] Names belong to Allaah , so supplicate to Him by them]. [Surah Al-A’raaf. Aayah 180]
The second type is that you invoke Allaah for your need and due to your poverty, saying: I am Your poor slave, the needy one, the one to be pitied, the one seeking help and refuge etc. The third type is that you ask for your need whilst not using the aforementioned two types of invocations. The first invocation is more perfect and the second is more perfect than the third. Therefore, if an invocation gathers all three types, then it will be most perfect and this is what the invocations of the Prophet usually comprised of.
And in this invocation which Siddeeq Al-Ummah [i.e. AbuBakr – radiyallaahu anhu] was taught, the three types of invocations are mentioned. In the beginning of the supplication: [اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا – O Allaah! I have wronged myself with many wrong]: This clarifies the situation of the one asking; then one says: [وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ – and none forgives except You]: This is about the affair of the one being asked. Then one says: [فَاغْفِرْ لِي – So forgive me]: Here one mentions his need, and then ends the innovation with two Names from Allaah’s Names that necessitates and suitable for what is being requested. [Ref 1]
Ibn Battaal [rahimahullaah] said: In this supplication there’s the fact that it is obligated on a servant of Allaah to be mindful of his Lord in all circumstances even if he is one of those who strives the most in worship, because despite the position of Abu Bakr [radiyallaahu-anhu] in the religion, he was not exempted from having the need for seeking the forgiveness of his Lord. [Ref 2]
Ibn Daqeeq Al-Eed [rahimahullaah] said: This hadeeth passes judgement with regards to making this supplication in Salaah without specifying where it should be performed. However, perhaps the best place in which it is most worthy to be performed are two- either in Sujood or after Tashahud, because they are the two places we have been commanded to make du’aa. The Prophet [sallal laahu alayhi wasallam] said, “And while in prostration, then make effort in supplication”. [Muslim 479]. And regarding Tashahud [i.e. after Tashahud and before Tasleem], he [sallal laahu alayhi-wasallam] said, “Then select the invocation you like best and recite it”. [Bukhaari 835]. Perhaps the best place would be after Tashahud due to the importance given to the affair. [Ref 3]
Ibn Mulqin [rahimahullaah] said, “This hadeeth establishes proof regarding the fact that it is legislated to seek knowledge from the scholars, especially in relation to the supplications of the prayer”. [Ref 4:
[Ref 1: Jalaa Al-Ifhaam. 201]
[Ref 2: Sharh Saheeh Al-Bukhaari. By Ibn Battaal 10/93]
[Ref 3: Ihkaam Al-Ahkaam. 1/314-315]
[Ref 4: Al- I’laam Sharh Umdatul Ahkaam 3/511]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Ahmad Bin Aasim Al-Antaakee – Abu Ali [rahimahullaa] was well known for his fine admonitions to the people. He was a man who kept away from the extra permissible things of the worldly life and was a devout worshipper. He has some good speech regarding abstinence and how to deal with the (feelings, desires and urges) of one’s heart. He narrated hadeeth from Abu Mu’aawiyah Ad-Dareer [rahimahullaah] and those at his level.
He said, “If you want to achieve rectification for your heart, then seek the aid of Allaah to protect your limbs”.
He said, “One of the bounties is that to rectify affairs during what is left in your lifespan so that you are forgiven what has already elapsed”.
He said, “Whoever knows Allaah more [i.e. truly knows Allaah’s Lordship and His Names and Attributes], then he will fear Allaah more than others”.
He said, “The best companion in your worldly life is the one who cut you off from the worldly life (excessive or sinful) engagement with the worldly life and connects you to the affairs of the Afterlife”. [Ref 1]
An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 10. Pages 318-319
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Bishr Ibn Al-Haarith Bin Abdir Rahmaan Bin Ataa Bin Hilaal Bin Maahaan Bin Abdillaah Al-Marwazee. He was well known as one who abstained from the extra permissible things of the worldly life. His grandfather Abdullaah accepted Islaam through Ali Bin Abee Taalib [radiyallaahu anhu].
Learning:
Bishr [rahimahullaah] learnt a lot from Imaam Hammaad Bin Zayd [rahimahullaah], Imaam Abdullaah Ibnul Mubaarak [rahimahullaah], Imaam Ibn Mahdee [rahimahullaah], Imaam Maalik [rahimahullaah], Imaam AbuBakr Bin Ayyaash [rahimahullaah] and others. Thereafter, he busied himself with worship, isolated himself from the people and stopped narrating.
The Imaams Who Praised Him:
Many of the Imaams of the Sunnah praised him due to his devotion in worship, abstinence from the extra permissible things of the worldly life and fear of Allaah. Imaam Ahmad [rahimahullaah] said when Bishr’s death reached him, “None was like Bishr [rahimahullaah], except Aamir Bin Abdi Qays [rahimahullaah]. His affair would have been perfected if he got married”.
Ibraaheem ar-Harbee [rahimahullaah] said, “There was none in Badhdaad who was more sensible and restrained his tongue more than Bishr Al-Haafee”.
Reflection:
When he came home one night, he placed one of his feet inside his house and the other outside, then he remained in this state until morning. Then he was asked, “How much have you reflected during the night?” He said, “I reflected upon the Christian Bishr, the Jewish Bishr and the Zoroastrian Bishr, and I am also called Bishr; then I said to myself, ‘What is it that gave me precedence for Allaah’s favour and thus He gave me Islaam? I reflected upon Allaah’s favour and His mercy because He guided me to Islam, included me amongst those He specified for it [i.e. because there are other people called Bishr but they are not Muslims] and clothed me with the clothes of His beloved servants’”.
One day he knocked at the door of someone, so a young female servant said, “Who is it?” He said, “Bishr Al-Haafee (i.e. Bishr the barefooted)”. The girl said, “If only you bought shoes for a Durham, the word Haafee would have disappear from us”.
Al-Khateeb Al-Bagdaadi [rahimahullaah] stated that Bishr had three sisters and all of them were devout worshippers like him and even more god fearing.
An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 10. Pages 297-299
In The Name of Allaah, The Mot Merciful, The Bestower of Mercy.
His Status Amongst The Imaams
Imaam Abu Yoosuf [rahimahullaah] was one of the senior companions of Imaam Abu Haneefah [rahimahullaah]. He narrated hadeeth from Al-A’mash, Hammaam Bin Urwah, Muhammad Bin Ishaaq, Yahyah Bin Sa’eed and other than them [rahimahumullaah]. And those who narrated from him include Imaam Muhammad Ibn Al-Hasan Ash-Shaybaanee, Imaam Ahmad Bin Hanbal and Imaam Yahyah Bin Ma’een [rahimahumullaah].
Imam Abu Haneefah [rahimahullaah] said, “Abu Yusuf is the most knowleagible amongst my companions”.
Al-Muzanee [rahimahullaah] said, “Abu Yusuf used to seek knowledge of hadeeth more than us”.
His Character and Adherence to The Religion
Ibn Al-Madeenee [rahimahullaah] said, “Abu Yusuf was a very truthful person (in character and religious affairs)”.
Ibn Ma’een [rahimahullaah] said, “He was trustworthy (in religious affairs and character)”.
His Aqeedah And Stance Against Philosophers
Abu Zur’ah [rahimahullaah] said, “Abu Yusuf was free from the beliefs of the Jahmiyyah”.
Bash’shaar Al-Khaffaaf [rahimahullaah] said, “Abu Yusuf used to say, ‘Unlawful is the speech of the one who says that the Qur’aan is created. It is obligatory to oppose him and it is neither permissible to give him salaams nor reply to his salaam”.
He also said, “Whoever seeks knowledge through theological rhetoric will become a heretic”.
Humility
He used to sit in the gatherings of the scholars despite their different levels in knowledge, because he even used to attend the gatherings of Imam Ahmad, who was a youth at the time, engaging in discussion and research.
He Loved Justice
He said, “I was appointed as judge and I hope that Allaah will not ask me about oppressing anyone or favouring anyone, except that one day a man came to me and said that he has an orchard that was in the possession of Ameerul Mumineen [i.e. the Muslim ruler]. So, I went to Ameerul Mumineen and made that known to him, but he said, ‘The orchard is mine and Al-Mahdee bought it for me’. I said, ‘Would the Ameerul Mumineen allow that I bring the person so that you hear his claim?’. I brought the man and he claimed that the orchard belongs to him. So, I said to Ameerul Mumineen, ‘What does the Ameerul Mumineen say?’ He said, ‘It is my orchard’. I said to the man, ‘Indeed, you have heard what his response is’. The man said, ‘Let him swear by Allaah’. I said, ‘O Ameerul Mumineen! Will you swear by Allaah?’ He said, ‘No’. I said, ‘I will ask you three times to swear by Allaah, otherwise I will pass judgement on you O Ameerul Mumineen’. So, I asked him three times to swear by Allaah, but he refused, so I judged that the orchard is for the claimant. At the end or close to the end of dispute Imaam Abu Yusuf was not able to sit together with the man and the Khaleefah, so he decided that the orchard is submitted to the man”.
An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 10. Pages 180-181
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
His lineage
Muhammad Bin Idrees Ibn Al-Abbaas Bin Uthmaan Bin Shaafi Ibn As-Saa’ib Bin Ubaid Bin Abd Yazeed Bin Haashim Ibnul Muttalib Bin Abdi Manaaf Bin Qusay Bin Kilaab Bin Murrah Bin Ka’b Bin Lu’ay Bin Ghaalib Al-Qurashee. Saa’ib Bin Ubaid [radiyallaahu-anhu] accepted Islam on the day of Badr and his son Shaafi Ibn As-Saa’ib [radiyallaahu-anhu] is one of the junior companions of the Prophet [peace and blessings of Allaah be upon him].
Brief Acquaintance With His Path In Seeking Knowledge
Imaam Ash-Shaafi’ee was very young when his father passed away, so at the age of two his mother took him to Makkah in order that his lineage is not lost. He grew up there, completed memorisation of the Qur’aan at the age of seven and memorized the Muwatta of Imaam Maalik at the age of ten. He acquired Fiqh from Muslim Bin Khaalid, who acquired Fiqh from Ibn Jurayh, who acquired Fiqh from Ataa, who acquired Fiqh from Ibn Abbaas, Ibn Az-Zubayr and other than them amongst a group of the companions, such as Amr Bin Ali, Ibn Mas’ood, Zayd Bin Thaabit and others [radiyallaahu-anhum]. Ash-Shaafi’ee also studied under Imaam Maalik [rahimahullaah]
His Status In The Eyes of The Senior Imaams
Many of the Senior Imaams have praised him, such as Abdur Rahmaan Bin Mahdee [rahimahullaah] who asked him to write for him a book in the subject matter of Usool, so Ash-shaafi’ee wrote it. Ibn Mahdee always used to supplicate for him in prayer and said that Ash-Shaafi’ee was similar to his teachers, such as Imaam Maalik Bin Anas and Qutaybah Bin Sa’eed [rahimahumallaah]. Ibn Maahdee also said, “Ash-Shaafiee is an Imaam”.
Abu Ubayd [rahimahullaah] said, “I have not seen one who is more eloquent, intelligent and god fearing than Ash-Shaafi’ee”. He has also been praised by numerous scholars, such as Yahyah Bin Aktham Al-Qaadee, Ishaaq Bin Raahawayh, Muhammad Bin Al-Hasan and others [rahimahumullaah].
His Status In The Eyes of Imaam Ahmad Bin Habnal [rahimahullaah]
The Messenger [peace and blessings of Allaah be upon him] said:
إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا
Allaah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it.
Imaam Ahmad [rahimahullaah] used to say, “Umar Bin Abdil Azeez [rahimahullaah] was one of the revivers at the end of the first hundred years and Ash-Shaafiee [rahimahullaah] was one of the revivers at the end of the second hundred years”. He used to supplicate for Ash-Shaafi’ee in prayer for nearly 40years.
More Faa’idah On This Hadeeth
إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا
Allaah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it.
[إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ – Allaah will raise for this Ummah]- meaning the Ummatul Ijaabah [i.e. the Muslims]. [عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ – At the end of every hundred years]- meaning at the end of every hundred years when there is little knowledge of the Islamic legislation and the authentic Prophetic Tradition, whilst ignorance and religious innovation is rife.
[مَنْ يُجَدِّدُ لَهَا دِينَهَا – One who will revive its religion for it]- meaning a scholar who is alive and well known. He will clarify the authentic Prophetic Tradition and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious will be overcome and degraded.
This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [Ref 1]
An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998). Slightly paraphrased]
Falsely Accused And Arrested
Imaam Ash-Shaafi’ee [rahimahullaah] was once appointed as judge in Najraan (Yemen), then the people stringently began to follow his rulings and gave them precedence, so the affair was distorted to Haaroon Ar-Rasheed [rahimahullaah] that As-Shaafi’ee was seeking after the Khilaafah. He was then taken to Baghdad in chains on a mule and he was 30 years old at the time. He was brought in the presence of Haaroon Ar-Rasheed [rahimahullaah] and a discussion took place between him and Muhammad Bin Hasan Ash-Shaybaanee [rahimahullaah] in the presence of Haaroon. Muhammad Bin Hasan spoke highly of Ash-Shaafi’ee and thus it became clear to Haaroon Ar-Rasheed that Ash-Shaafi’ee was innocent of what they attributed to him.
Adherence to The Sunnah, His Stance Against Blameworthy Blind Following And The People of Bidah
He said, “If a hadeeth is reported with an authentic chain from the Messenger of Allaah [peace and blessings of Allaah be upon him], then establish your speech on it and abandon my speech, because it is what I would have held, even if you do not hear it from me”. He also said, “Do not blindly follow me”. “I do not have speech in the presence of the Messenger’s speech”.
He said, “It is better for a man to be put to trial with everything that Allaah has forbidden except Shirk than looking into theological rhetoric. Indeed I have come across affairs from the proponents of theological rhetoric that which I never thought I would come across”.
Humility
He said, “I wish that the people acquired this knowledge of the Sharee’ah and nothing of it is attributed to me”.
An Except From Al-Bidaayah Wan-Nihaayah. Vol10. Pages 251-254
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
His lineage:
Haaroon Ar-Rasheed Ibn Mahdee Muhammad Ibn Mansoor (Abu Jafar) Abdullah Ibn Mohammad Ibn Ali Ibn Abdullah Ibn Abbaas Ibn Abdil Muttalib Al-Qurashee Al-Haashimee. He went to several military expeditions during his father’s era and declared a truce between the Muslims and the Romans. He was given the oath of allegiance as the Khaleefah after the death of his brother Moosaa Haadee. He was of white complexion, tall, handsome and with a bulky physique.
Generosity:
He used to give a 1000 Dirhams in charity every day. He used take a hundred scholars and their children whenever he went for Hajj, And if he was not performing Hajj, he paid for three hundred people to go. He used to pray a hundred Rak’aat of optional prayer everyday unless something stopped him from doing so.
A Heart Attentive to Admonition:
One day Ibn Sammaak [rahimahullaah] came when Haaroon [rahimahullaah] asked for water. After a cup of cold water was brought, he said to Ibn Sammaak, “Admonish me”. So Ibn Sammaak said to him, “O leader of the believers! How much would you pay for this drink if you were deprived of it?” He replied, “Half of my reign”. Ibn Sammaak said to him, “Drink, may it be blessed”. After he drank, Ibn Sammaak said to him “If this water was prevented from exiting your body, then much would you pay for it (to be removed), he said, “The other half of my reign”. Ibn Sammaak said to him, “Indeed, half of the reign is the value of little drink of water and the value of the other half is that of urine. It is befitting that you do not strive and compete against others regarding it”. Haaroon wept.
Also Ibn Sammaak once said to him, “Indeed, you will die one day, enter the grave on your own and will be resurrected (on the day of judgement), so beware of your standing in the presence of Allaah [The Mighty and Majestic] and in the presence of paradise and hellfire when one will be restricted and the feet will not move. There will be regret, but no repentance will be accepted – neither will a statement be uttered with ambiguity nor will wealth be accepted as ransom”. Haaroon began to weep until his voice could be heard; then Yahyah Bin Khaalid said, “O Ibn As-Sammaak! Indeed, tonight you have brought difficulty on the leader of the believers”. Haaroon got up and left whilst weeping.
Shu’aib Bin Harb said: I saw Haaroon Ar-Rasheed on a road in Makkah, so I said to myself that indeed it has become obligated on me to enjoin good and forbid evil. The thought scared me and I said that it is inevitable that now he will strike my neck, so I called out him and said, “O Haaroon! You have exhausted the Ummah and the animals”. He said, “Grab him”. So, I was taken to him and he was moving some metal pebbles within his hand whilst sitting on a chair. He said to me, “Who are you?” I said, “I am a man amongst the Muslims”. He said, “May your mother be bereaved of you! Who are you?” I said, “From Al-Anbaar [i.e. a medieval town in central Iraq]”. He said, “What made you call me by my name?” I thought about something which never came to my mind before, then I said to him, “I call Allaah by His Name Allaah, so should I not call you by your name? Allaah called the most beloved people to Him by their names, such as “O Aadam”, “O Nooh”, “O Hud”, “O Saaleh”, “O Ibraaheem”, “O Moosaa” and “O Eesaa”. And the most hated person to Him, He stated: [تَبَّتۡ يَدَآ أَبِى لَهَبٍ۬ – Perish the two hands of Abu Lahab]. Haaroon said, “Release him. Release him”.
Advise to a man who wanted to speak to him harshly:
Once Haaroon was performing Tawaaf around the kabah, so a man approached him and said, “O leader of the believers! I want to speak to you harshly”. Haaroon replied, “No, indeed Allaah sent one who was better than you [i.e. Prophet Moosaa] to one who was more evil than me [i.e. Firawn], but Allaah commanded him [Moosaa] to speak to him [Fir’awn] gently”.
A Robust Deterrent Against Ahlul Bidah
Imaam Fudayl Ibn Iyaad [rahimahullaah], “The death of none [i.e. in their era] will not be more difficult on us than the death of Haaroon Ar-Rasheed [rahimahullaah] due to what we fear regarding the events after him. Indeed, I invoke Allaah to increase his lifespan more than mine”. They [i.e. Ahlus Sunnah] said, “When Haaroon Ar-Rasheed died, those trials, events and differing occurred, and the innovated statement that the Qur’aan is created appeared. So we saw what Fudayl feared”.
An Excerpt from Al-Bidaayah Wan-Nihaayah. Pages Vol 10. Pages 213-217