Abu Dharr al Ghifari’s Relationship with the Ahlul Bayt

Some of the Rafidah believe that Tashayyu’^[1] began in the Nabi’s salla Llahu ‘alayhi wa sallam lifetime^[2] and with his support. He is the first to plant the seed of Tashayyu’ in the field of Islam. He continued maintaining it by irrigating it and caring for it until it blossomed and flourished, then bore fruit after his demise and became from the essence of Islam and one of its fundamentals.^[3] They cite as proof for this a couple of proofs which contain lies and distortions of words from their intended meanings. Among the proofs they mention are:

The Nabi salla Llahu ‘alayhi wa sallam commentated on Allah’s words:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ أُوْلَٰٓئِكَ هُمۡ خَيۡرُ ٱلۡبَرِيَّةِ

Indeed, they who have believed and done righteous deeds – those are the best of creatures.^[4]

He said:

أنت يا علي وشيعتك

You, O ‘Ali, and your partisans.^[5]

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma reports:

كنا عند النبي صلى الله عليه وسلم فأقبل علي بن أبي طالب فقال النبي صلى الله عليه وسلم قد أتاكم أخي ثم التفت إلى الكعبة فضربها بيده ثم قال والذي نفسي بيده إن هذا وشيعته لهم الفائزون يوم القيامة

We were by the Nabi salla Llahu ‘alayhi wa sallam when ‘Ali ibn Abi Talib approached. The Nabi salla Llahu ‘alayhi wa sallam commented, “My brother has come.” He then turned to the Ka’bah and placed his hand on it before saying, “By the Being in Whose hand is my life, indeed this man and his partisans are indeed successful on the Day of Qiyamah.”^[6]

When the following verse was revealed to the Nabi salla Llahu ‘alayhi wa sallam:

وَأَنذِرۡ عَشِيرَتَكَ ٱلۡأَقۡرَبِينَ

And warn, [O Muhammad], your closest kindred.^[7]

He gathered the Banu Hashim and asked them, “Which of you will support me to be my brother, heir, wasi, and khalifah among you after me?” When no one responded to him, he intended none besides al Murtada, so he told them:

هذا أخي ووارثي ووزيري ووصيي وخليفتي فيكم بعدي فاسمعوا له وأطيعوا

This is my brother, heir, vizier, wasi, and khalifah among you after me. So listen to him and obey.^[8]

Amir al Mu’minin reports: My bosom friend said:

يا علي إنك ستقدم أنت وشيعتك راضين مرضيين ويقدم عليه عدوك غضبانا مقمحين

O ‘Ali, certainly you are your partisans will come pleased and pleased with while your enemy will come to Him angry and desolate.^[9]

The Nabi salla Llahu ‘alayhi wa sallam told ‘Ali ibn Abi Talib radiya Llahu ‘anhu:

يا علي بشر شيعتك وأنصارك بخصال عشر أولها طيب المولد وثانيها حسن إيمانهم بالله وثالثها حب الله لهم ورابعها الفسحة في قبورهم وخامسهم النور على الصراط بين أعينهم وسادسها نزع الفقر من بين أعينهم وغنى قلوبهم وسابعها المقت من الله لأعدائهم وثامنها الأمن من الجذام والبرص والجنون وتاسعها انحطاط الذنوب والسيئات عنهم وعاشرها هم معي في الجنة وأنا معهم

O ‘Ali, give glad tidings to your partisans and supporters of ten characteristics. First: A pure birth. Second: Their sound faith in Allah. Third: Allah’s love for them. Fourth: Spaciousness in their graves. Fifth: Light on the Bridge before their eyes. Sixth: Removal of poverty from before them and the independence of their hearts. Seventh: Allah’s hatred for their enemies. Eighth: Safety from leprosy and insanity. Ninth: Falling away of sins and misdeeds from them. Tenth: They will be with me in Jannat and I will be with them.^[10]

Abu Dharr al Ghifari radiya Llahu ‘anhu reports: I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam placing his hand on ‘Ali ibn Abi Talib’s shoulder and announcing:

يا علي من أحبنا فهو العربي ومن أبغضنا فهو العلج شيعتنا أهل البيوتات والمعادن والشرف ومن كان مولده صحيحا وما على ملة إبراهيم إلا نحن وشيعتنا وسائر الناس منها براء إن لله ملائكة يهدمون سيئات شيعتنا كما يهدم القوم البنيان

O ‘Ali, whoever loves us is Arab whereas whoever despises us is an infidel. Our partisans are possessors of houses, mines, nobility, and whose birth is sound. None is upon the religion of Ibrahim except us and our partisans. All of mankind is exempt from it. Indeed, Allah has angels who destroy the misdeeds of our partisans like how people destroy buildings.^[11]

The defects of these evidences will appear when refuting these misconceptions.

The Rafidah allege that Tashayyu’ in the lifetime of the Nabi salla Llahu ‘alayhi wa sallam and thereafter was among a group of Sahabah radiya Llahu ‘anhum, viz. Miqdad ibn al Aswad al Kindi, Salman al Farisi, Abu Dharr al Ghifari, ‘Ammar ibn Yasir, and other eminent companions—may Allah be pleased with them all. These were called the Shia (partisans) of ‘Ali ibn Abi Talib radiya Llahu ‘anhu during the Nabi’s salla Llahu ‘alayhi wa sallam lifetime and thereafter and are known to submit to him and believe in his Imamah. They supported him on the Day of Saqifah.^[12] The object behind all this is twisting realities and raising the status of the Ahlul Bayt beyond their rank.^[13] Among their statements in this regard are the following:

Al Barqi^[14] states:

من أصحاب رسول الله صلى الله عليه وسلم الأصحاب ثم الأصفياء ثم الأولياء ثم شرطة الخميس من الأصفياء سلمان الفارسي والمقداد وأبو ذر وعمار وأبو ليلى شبير وأبو سنان وأبو عمرة وأبو سعيد الخدري وأبو برزة وجابر بن عبد الله والبراء بن عازب وعرفة الأزدي

Among the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam are the Ashab, then the Asfiya’, then the Awliya’, then the Shurtat al Khamis. Among the Asfiya’ are Salman al Farisi, Miqdad, Abu Dharr, ‘Ammar, Abu Layla Shabbir, Abu Sinan, Abu ‘Amrah, Abu Sa’id al Khudri, Abu Barzah, Jabir ibn ‘Abdullah, Bara’ ibn ‘Azib, and ‘Urfah al Azdi.^[15]

Al Qummi writes:

فأول الفرق الشيعية وهي فرقة علي بن أبي طالب المسمون شيعة علي في زمان النبي صلى الله عليه وسلم وبعده معروفون بانقطاعهم إليه والقول بإمامته منهم المقداد بن الأسود الكندي وسلمان الفارسي وأبو ذر جندب بن جنادة الغفاري وعمار بن ياسر المذحجي … وهو أول من سموا باسم التشيع في هذه الأمة

The first sect is the Shi’iyyah: The sect of ‘Ali ibn Abi Talib, known as Shi’at ‘Ali during the lifetime of the Nabi salla Llahu ‘alayhi wa sallam and after, known to submit to him and believe in his Imamah. Among them are Miqdad ibn al Aswad al Kindi, Salman al Farisi, Abu Dharr Jundub ibn Junadah al Ghifari, and ‘Ammar ibn Yasir al Madhhaji… they are the first to be labelled with Tashayyu’ in this Ummah.^[16]

Talib al Khurasani writes:

لم يكن يطلق لفظ الشيعة إلا على طائفة من الصحابة وكانوا شديدي الاتصال بعلي منهم أبو ذر الغفاري وسلمان وعمار والمقداد وحذيفة بن اليمان

The word Shia was not applied except to a group of Sahabah who were extremely attached to ‘Ali. Among them were Abu Dharr al Ghifari, Salman, ‘Ammar, Miqdad, and Hudhayfah ibn al Yaman.^[17]

Sahl al Sijistani^[18] says:

إن لفظ الشيعة على عهد رسول الله صلى الله عليه وسلم أربعة من الصحابة سلمان الفارسي وأبو ذر الغفاري والمقداد بن الأسود الكندي وعمار بن ياسر

The word Shia during the era of the Messenger of Allah salla Llahu ‘alayhi wa sallam was applied to four Sahabah: Salman al Farisi, Abu Dharr al Ghifari, Miqdad ibn al Aswad al Kindi, and ‘Ammar ibn Yasir.^[19]

Al Mufid states:

فاختلفت الأمة في إمامته يعني عليا يوم وفاة النبي صلى الله عليه وسلم فقالت شيعته وهم بنو هاشم كافة وسلمان وعمار وأبو ذر والمقداد وخزيمة ذو الشهادتين وأبو أيوب الأنصاري وجابر بن عبد الله الأنصاري وأبو سعيد الخدري وأمثالهم من جلة المهاجرين والأنصار إنه كان الخليفة بعد رسول الله صلى الله عليه وآله الإمام لفضله على كافة الأنام بما اجتمع له من خصال الفضل والرأي والكمال

The Ummah differed regarding ‘Ali’s Imamah the day the Nabi salla Llahu ‘alayhi wa sallam passed away. His Shia—they are the entire Banu Hashim, Salman, ‘Ammar, Abu Dharr, Miqdad, Khuzaimah Dhu al Shahadatayn, Abu Ayub al Ansari, Jabir ibn ‘Abdullah al Ansari, Abu Sa’id al Khudri, and similar other eminent Muhajirin and Ansar—proffered, “He is the Khalifah after the Messenger of Allah salla Llahu ‘alayhi wa sallam and the Imam due to his merit over the entire creation owing to the characteristics of superiority, strong opinion, and perfection he embodies.”^[20]

Abu Muhammad al ‘Askari ^[21] declares:

لما جعل المامون إلى علي بن موسى الرضا ولاية العهد دخل عليه آذنه فقال إن قوما بالباب يستأذنون عليك ويقولون نحن من شيعة علي قال لدعواكم أنكم شيعة أمير المؤمنين ويحكم إن شيعته الحسن والحسين وسلمان وأبو ذر والمقداد وعمار ومحمد بن أبي بكر الذين لم يخالفوا شيئا من أوامره وأنتم في أكثر أعمالكم مخالفون وتقصرون في كثير من الفرائض وتتهاونون بعظيم حقوق إخوانكم في الله

When Ma’mun appointed ‘Ali ibn Musa al Rida as crown prince, his announcer came in and said, “There are a group of people at the door seeking permission to enter your presence saying that they are the Shia of ‘Ali.”

He said, “You claim that you are the Shia of Amir al Mu’minin. Woe to you. His Shia are Hassan, Hussain, Salman, Abu Dharr, Miqdad, ‘Ammar, and Muhammad ibn Abi Bakr who did not oppose any of his commands. You, on the other hand, oppose him in majority of your actions, fall short in many of your obligations, and despise the grand rights of your brothers for Allah.”^[22]

Al Rida’ says regarding the partisans of ‘Ali radiya Llahu ‘anhu:

وشيعته إنما هم شيعة علي والحسن والحسين وسلمان وأبو ذر والمقداد وعمار ومحمد بن أبي بكر والذين لم يخالفوا شيئا من أوامره وزواجره

His Shia are only the Shia of ‘Ali: Hassan, Hussain, Salman, Abu Dharr, Miqdad, ‘Ammar, Muhammad ibn Abi Bakr, and those who did not oppose any of his instructions or prohibitions.^[23]

It comes in Asl al Shia wa Usuluha while listing the categories of the Shia:

الطبقة الأولى وهو أعيان الصحابة وأبرارهم كسلمان المحمدي أو الفارسي وأبي ذر والمقداد وعمار وخزيمة ذي الشهادتين

The first category: The eminent and devoted Sahabah like Salman al Muhammadi or al Farisi, Abu Dharr, Miqdad, ‘Ammar, and Khuzaimah Dhu al Shahadatayn.^[24]

Based on this, it is clear that Abu Dharr al Ghifari radiya Llahu ‘anhu according to the Rafidah is one of the pillars of Tashayyu’ during the era of the Nabi salla Llahu ‘alayhi wa sallam and after his demise and among the divine ‘Ulama’ who followed ‘Ali ibn Abi Talib radiya Llahu ‘anhu in statement and action. He is the first to be titled Shia during the Nabi’s salla Llahu ‘alayhi wa sallam lifetime, is among those who publicised Tashayyu’ and put on record an ideal stance of steadfastness and resistance. He is the one to pledge allegiance to the Messenger salla Llahu ‘alayhi wa sallam that the critic’s criticism will not affect him for Allah’s sake and he will speak the truth even if it is bitter.^[25]

Muhammad ibn Hussain al Muzaffar^[26] says:

فكانت الدعوة إلى التشيع لأبي الحسين من صاحب الرسالة تمشي معه جنبا إلى جنب مع الدعوة للشهادتين ومن ثم كان أبو ذر الغفاري من شيعة علي

The call to partisanship to Abu al Hussain from the custodian of Prophethood walked side by side to the call to the shahadatayn. Thereupon, Abu Dharr al Ghifari was from the Shia of ‘Ali.^[27]

The Rafidah emphasise the Tashayyu’ of Abu Dharr al Ghifari radiya Llahu ‘anhu and his connection with the Ahlul Bayt with the following points:

The Nabi salla Llahu ‘alayhi wa sallam testified in his favour that he is from the Ahlul Bayt. Abu Dharr al Ghifari radiya Llahu ‘anhu reports:

دخلت ذات يوم في صدر نهاره على رسول الله صلى الله عليه وآله في مسجده فلم أر في المسجد أحدا من الناس إلا رسول الله صلى الله عليه وآله وعلي إلى جانبه جالس فاغتنمت خلوة المسجد فقلت يا رسول الله بأبي أنت وأمي أوصني بوصية ينفعني الله بها فقال نعم وأكرم بك يا أبا ذر إنك منا أهل البيت

I once entered the presence of the Messenger of Allah salla Llahu ‘alayhi wa sallam mid-morning in his Masjid. I did not see anyone in the Masjid besides the Messenger of Allah salla Llahu ‘alayhi wa sallam and ‘Ali seated at his side. I capitalised on the privacy of the Masjid and submitted, “O Messenger of Allah, may my father and mother be sacrificed for you, advise me with such advice through which Allah will benefit me.”

He said, “Yes, may He bestow honour upon you, O Abu Dharr. You are certainly from us, the Ahlul Bayt.”^[28]

Abu Jafar al Baqir reports that he heard Jabir ibn ‘Abdullah al Ansari radiya Llahu ‘anhuma saying that he asked the Messenger of Allah what he says about Abu Dharr radiya Llahu ‘anhu. He replied:

وذاك منا أبغض الله من أبغضه وأحب من أحبه

He is from us. May Allah hate the one who hates him and love the one who loves him.^[29]

It appears in Ikhtiyar Ma’rifat al Rijal:

وهو الهاتف بفضائل أمير المؤمنين ووصي رسول الله واستخلافه إياه

He is the announcer of the merits of Amir al Mu’minin, the wasi of the Messenger of Allah, and the one he appointed Khalifah after him.^[30]

Abu Dharr radiya Llahu ‘anhu would narrate the merits of the Ahlul Bayt in Madinah. It appears in Tarikh al Yaqubi:

أن أبا ذر كان يقعد في مسجد رسول الله صلى الله عليه وسلم ويجتمع إليه الناس … وأنه واقف بباب المسجد فقال أيها الناس من عرفني فقد عرفني ومن لم يعرفني فأنا أبو ذر الغفاري جندب بن جنادة الربذي إِنَّ اللهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ وَاللهُ سَمِيعٌ عَلِيمٌ محمد الصفوة من نوح فالأول من إبراهيم والسلالة من إسماعيل والعترة الهادية من محمد إنه شرف شريفهم واستحقوا الفضل في قوم هم فينا كالسماء المرفوعة وكالكعبة المستورة أو كالقبلة المنصوبة أو كالشمس الضاحية أو كالقمر الساري أو كالنجوم الهادية أو كالشجر الزيتونية أضاء زيتها وبورك زبدها ومحمد وارث علم آدم وما فضل به النبيون وعلي بن أبي طالب وصي محمد ووارث علمه أيتها الأمة المتحيرة بعد نبيها أما لو قدمتم من قدم الله وأخرتم من أخر الله وأقررتم الولاية والوراثة في أهل بيت نبيكم لأكلتم من فوق رؤوسكم ومن تحت أقدامكم ولما عال ولي الله ولا طاش سهم من فرائض الله ولا اختلف اثنان في حكم الله إلا وجدتم علم ذلك عندهم من كتاب الله وسنة نبيه فأما إذ فعلتم ما فعلتم فذوقوا وبال أمركم وسيعلم الذين ظلموا أي منقلب ينقلبون

Abu Dharr would sit in the Masjid of the Messenger of Allah and people would gather around him. He was stationed at the door of the Masjid saying, “O people, whoever recognises me recognises me. For those who do not recognise me, I am Abu Dharr al Ghifari, Jundub ibn Junadah al Rabadhi.

Indeed, Allah chose Adam and Nuh and the family of Ibrahim and the family of ‘Imran over the worlds. Descendants, some of them from others. And Allah is Hearing and Knowing.^[31]

Muhammad is the chosen from Nuh. The first is from Ibrahim. The progeny is from Ismail. The guided family is from Muhammad. Indeed, he is the noble of their nobles. They deserve superiority from their nation. They, among us, are like the raised sky, the draped Ka’bah, like the erected Qiblah or the shining sun, like the brilliant moon or the guiding stars, or like the olive tree—the oil of which illuminates and the froth of which is blessed. Muhammad is the heir of Adam’s knowledge and what the Prophets left. ‘Ali ibn Abi Talib is the Wasi of Muhammad and the heir of his knowledge.

O confused Ummah after their Nabi! Harken, had you put forward whom Allah put forward, put behind whom Allah put behind, and acknowledged authority and heirship among the family of your Nabi, you would have eaten from above your heads and from beneath your feet, no friend of Allah would be in poverty, no share from the inheritance of Allah would be exploited, and no two would dispute over the command of Allah except that you would find the knowledge of it by them from Allah’s Book and His Nabi’s Sunnah. Now that you perpetrated, taste the evil consequence of your affair. And those who have wronged are going to know to what [kind of] return they will be returned.^[32] ^[33]

Similarly, in Makkah. It appears in al Mustadrak from Hanash al Kinani^[34] who reports that he heard Abu Dharr radiya Llahu ‘anhu declaring while holding onto the door of the Ka’bah:

أيها الناس من عرفني فأنا من عرفتم ومن أنكرني فأنا أبو ذر سمعت رسول الله صلى الله عليه وسلم يقول ألا إن مثل أهل بيتي فيكم مثل سفينة نوح من قومه من ركبها نجا ومن تخلف عنها غرق

O people! Whoever knows me; I am from among those you know. The one who is unaware of me, I am Abu Dharr. I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam stating, “Harken! The similitude of my Ahlul Bayt among you is the similitude of the ship of Nuh in his nation. Whoever boards it is saved whereas the one who fails to board it drowns.”^[35]

Similarly in Greater Syria. Al Yaqubi reports:

كان يجلس في المسجد يعني في الشام فيقول كما كان يقول في المدينة ويجتمع الناس إليه حتى كثر من يجتمع إليه ويسمع منه وكان يقف على باب دمشق إذا الصبح أصبح فيقول جاءت القطار تحمل النار لعن الله الآمرين بالمعروف والتاركين له لعن الله الناهين عن المنكر والآتين له

He would sit in the Masjid [of Greater Syria] and relate as he would do in Madinah. People would gather by him until those who gathered by him and listened from him increased. He would stand at the door of Damascus at dawn saying, “The caravan carrying fire has arrived. May Allah curse those who command righteousness but desist from the same and may Allah curse those who forbid evil but carry out the same.”^[36]

And even in Rabadhah in the final expulsion. His pain and grief did not deter him from completing his mission. Whenever he was able to meet people, he would instruct them towards ‘Ali ibn Abi Talib and inform that he is more beloved to him than ‘Uthman [according to the Rafidah].^[37]

The Rafidah emphasise that the spread of Tashayyu’ in Jabal ‘Amil^[38] was at the hands of Abu Dharr radiya Llahu ‘anhu while he was residing in Greater Syria. This is what is passed on from generation to generation in this mountain range.^[39]

Muhsin al Amin states:

ولما نفي أبو ذر إلى الشام تشيع منها جماعة كثيرة ويقال إن تشيع أهل جبال عامل من ذلك الوقت وإنه لما أخرجه معاوية إلى القرى وقع في جبال بني عاملة فتشيعوا وفي الصرفند وميس من قرى جبل عامل مسجدان ينسبان إلى أبي ذر

When Abu Dharr was exiled to Greater Syria, a large group of people converted to Shi’ism. It is said that the Shi’ism of the residents of Jabal ‘Amil was from that time. When Muawiyah expelled him to the villages, he settled in the mountains of the Banu ‘Amilah—the residents of which converted to Shi’ism. In al Sarfand and Mis from the villages of Jabal ‘Amil are two Masjids attributed to Abu Dharr.^[40]

Al Hurr al ‘Amili states:

إن تشيعهم أقدم تشيع فقد روى أنه لما مات رسول الله صلى الله عليه وآله وسلم لم يكن من شيعته عليه السلام إلا أربعة مخلصون سلمان وأبو ذر والمقداد وعمار ثم تبعهم جماعة قليلون اثنا عشر كانوا يزيدون ويكثرون بالتدرج حتى بلغوا ألفا وأكثر ثم في زمن عثمان لما خرج أبو ذر إلى الشام بقي أياما فتشيع جماعة كثيرة ثم أخرجه معاوية إلى القرى فوقع في جبل عامل فتشيعوا من ذلك اليوم

Their—the ‘Amilin—Shi’ism is the earliest Tashayyu’. It is reported that when the Messenger of Allah salla Llahu ‘alayhi wa sallam passed on, he had only four sincere partisans: Salman, Abu Dharr, Miqdad, and ‘Ammar. Then a small group of twelve followed them. They increased and multiplied slowly until they reached one thousand or more. Then, in the era of ‘Uthman, Abu Dharr left to Greater Syria where he remained for a short period; a large group of people entered Shi’ism. Muawiyah then expelled him to the villages and he settled in Jabal ‘Amil, the residents of which converted to Shi’ism from that day.^[41]

Al Bayadi states:

وكان غارس بذرة التشيع في تلك البلاد من الشام وما والاها هو الصحابي الجليل أبو ذر الغفاري فقد نفاه عثمان إلى الشام فالتف أهلها حوله وتنقل في بعض قراها وكان لدعوته أثرها الطيب ولغرسه ثمره الجني فقد تشيع على يده يومذاك كثير من الناس و نما التشيع شيئا فشيئا في تلك الأطراف حتى أصبحت عاملة من بلاد الشيعة المعدودة

The sower of the seed of Tashayyu’ in those lands of Greater Syria and their surrounding is the eminent Sahabi, Abu Dharr al Ghifari. ‘Uthman banished him to Greater Syria, the residents of which gathered around him and spread in some of its towns. His invitation had a pure effect and his plant bore fruits. At his hands, a large number of people converted to Shi’ism. Tashayyu’ increased slowly in those areas until it became one of the few active lands of Shi’ism.^[42]

Sulaiman Zahir states:

إن قدم التشيع في هذا القطر جبل عامل يمتد خلافة عثمان وإلى عهد نفي أبي ذر

The inception of Tashayyu’ in this area of Jabal ‘Amil stretches back to ‘Uthman’s Caliphate and the time when Abu Dharr was exiled.^[43]

Muhammad Jawwad al Faqih writes on Abu Dharr al Ghifari:

وهو أول من بذر هذه البذرة الطيبة في جبل عامل بفضل إقامته فيها

He is the first to plant this pure seed in Jabal ‘Amil owing to the blessings of his stay there.^[44]

This Sahabi—as they allege—was capable of polarising many people and guiding them on the status, high-rank, and merit of the Ahlul Bayt and explaining to them their virtues on the tongue of the Messenger of Allah salla Llahu ‘alayhi wa sallam. Reports speak on the change Abu Dharr radiya Llahu ‘anhu brought during his stay in Jabal ‘Amil of changing the Greater Syrian population which caused Muawiyah to complain to him to ‘Uthman.^[45] They cite a few aspects as proof for this:

a. Habib al Fihri’s statement to Muawiyah:

إن أبا ذر لمفسد عليكم الشام فتدارك أهله إن كان لك فيه حاجة

Certainly, Abu Dharr is going to corrupt Greater Syria against you. Set right the residents if you have a need for them.^[46]

b. Muawiyah wrote to ‘Uthman radiya Llahu ‘anhuma:

إن أبا ذر تجتمع إليه الجموع ولا آمن أن يفسدهم عليك فإن كانت لك في القوم حاجة فاحمله إليك

Large groups of people are gathering around Abu Dharr. I do not feel safe that he will corrupt them against you. If you have need for the people, take him to you.^[47]

c. Muawiyah wrote to ‘Uthman radiya Llahu ‘anhuma:

إن أبا ذر قد حرف قلوب أهل الشام ويبغضك إليهم فلا يستفتون غيره ولا يقضي بينهم إلا هو

Abu Dharr has turned the hearts of the residents of Greater Syria and made you detestable to them. Hence, they do not ask for verdicts from anyone besides him and none judges between them besides him.^[48]

d. ‘Uthman told Abu Dharr radiya Llahu ‘anhuma when he requested him to return to Greater Syria:

إنما جلبتك من الشام لما قد أفسدتها أفأردك إليها

I only called you from Greater Syria since you corrupted it. Should I return you there?^[49]

These are some narrations and reports quoted verbatim from their works which affirm the Tashayyu’ of Abu Dharr al Ghifari radiya Llahu ‘anhu and expose his relationship with the Ahlul Bayt.

These falsities are refuted by the following:

1. Their claim that Tashayyu’ started during the Nabi’s salla Llahu ‘alayhi wa sallam lifetime is a declaration which has no basis in the Qur’an or Sunnah. Moreover, it is a declaration far-removed from the fundamentals of Islam. Islam came for the entire Ummah as Allah subhanahu wa ta ‘ala determines:

إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَٰمُۗ وَمَا ٱخۡتَلَفَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡۗ وَمَن يَكۡفُرۡ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ

Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them – out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah, then indeed, Allah is swift in [taking] account.^[50]

Sheikh Musa Jar Allah refutes the Rafidah’s stance that the first to plant the seed of Tashayyu’ is the Prophet salla Llahu ‘alayhi wa sallam:

فمغالطة فاحشة خرجت عن حدود كل أدب وابتهار وافتراء على النبي محمد وتحريف للآيات ولعب بالكلمات أي حبة بذر النبي صلى الله عليه وسلم حتى أنبتت سنابل اللعن والتكفير للصحابة وخيار الأمة وسنابل الاعتقاد بأن القرآن محرف بأيدي منافقي الصحابة وأن وفاق الأمة ضلال وأن الرشاد في خلافها حتى توارت العقيدة الحقة في لجج من ضلال الشيعة جم

This is a preposterous distortion which exits the borders of every science and discipline, is a fabrication against Nabi Muhammad, is a distortion of the verses, and is a twisting of words. Which seed did the Nabi salla Llahu ‘alayhi wa sallam plant that grew into ears of curse and excommunication of the Sahabah and the cream of the Ummah, ears of belief that the Qur’an is distorted at the hands of hypocrites among the Sahabah, the consensus of the Ummah is deviation, and guidance lies in opposing it? The true belief was concealed in the deep abyss of the deviation of the Shia?^[51]

This view of the Rafidah is nothing but an effort to give Tashayyu’ a Shar’i hue and to refute some of the Ahlus Sunnah who view that the basis of Tashayyu’ goes back to alien principles. The correct view in this issue is that the inception of Shia belief and the basis of its fundamentals was at the hand of ‘Abdullah ibn Saba’. This is with the acknowledgement of the books of the Shia.^[52] The Saba’iyyah are the first to believe in the Imamah of ‘Ali ibn Abi Talib and that he is the Wasi of the Nabi salla Llahu ‘alayhi wa sallam. They are the first to express criticism of Abu Bakr, ‘Umar, ‘Uthman, and the rest of the Sahabah. They opine the return of ‘Ali ibn Abi Talib radiya Llahu ‘anhu. They believe in ‘Ali ibn Abi Talib and the Ahlul Bayt being distinctive with concealed knowledge.^[53]

Al Kashshi states:

أن عبد الله بن سبأ كان يهوديًّا فأسلم ووالى عليًّا وكان يقول وهو على يهوديته في يوشع بن نون وصي موسى بالغلو فقال في إسلامه بعد وفاة رسول الله في علي مثل ذلك وكان أول من أشهر القول بفرض إمامة علي وأظهر البراءة من أعدائهم وكاشف مخالفيه ومن هنا قال من خالف الشيعة إن أصل التشيع والرفض مأخوذ من اليهودية

‘Abdullah ibn Saba’ was a Jew who embraced Islam and associated with ‘Ali ‘alayh al Salam. While being a Jew, he declared Yusha’ ibn Nun the Wasi of Musa with fanaticism. He, while being a Muslim, claimed the same for ‘Ali after the Messenger of Allah’s demise. He was the first person to publicise the view of the obligation of the Imamah of ‘Ali ‘alayh al Salam. He disassociated from his [‘Ali’s] enemies and showed hostility to his contenders. It is from here that those who oppose the Shia deduce that Shi’ism originated from Judaism.^[54]

Ibn Taymiyyah rahimahu Llah declares:

وقد ذكر أهل العلم أن مبدأ الرفض إنما كان من الزنديق عبد الله بن سبأ فإنه أظهر الإسلام وأبطن اليهودية وطلب أن يفسد الإسلام كما فعل بولس النصراني الذي كان يهوديا في إفساد دين النصارى

The scholars mention that the inception of Rafd was from the heretic ‘Abdullah ibn Saba’. He expressed Islam and concealed Judaism. He desired to corrupt Islam as Paul, the Christian who was a Jew, corrupted the religion of the Christians.^[55]

2. The reports which the Rafidah cite as proof for the inception of Tashayyu’ or the Tashayyu’ of some Sahabah are unreliable reports. Either they are fabrications or criticised for inauthenticity or far removed from their corrupt interpretations. Details follow:

a. The Nabi salla Llahu ‘alayhi wa sallam commentated on Allah’s words:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ أُوْلَٰٓئِكَ هُمۡ خَيۡرُ ٱلۡبَرِيَّةِ

Indeed, they who have believed and done righteous deeds – those are the best of creatures.^[56]

He said:

أنت يا علي وشيعتك

You, O ‘Ali, and your partisans.

This hadith is inauthentic.

Ibn Jarir al Tabari narrates it in his Tafsir, vol. 12 pg. 657, from the chain of Ibn Humaid—’Isa ibn Fard narrated to us—from Abu al Jarud—from Muhammad ibn ‘Ali. The hadith is mursal (missing links). Muhammad ibn ‘Ali, Abu Jafar al Baqir, is reliable, renowned and suitable to be used as proof according to al Bukhari, Muslim, and the rest of the Imams. However, the isnad to him is worthless.

Abu al Jarud

- Ibn Ma’in states, “A great liar.”
- Ibn Hibban says, “He was a Rafidi who would fabricate hadith.”

‘Isa ibn Fard

- Abu Hatim states, “Old man.”
- Ibn Humaid, “Hafiz. Da’if (weak).”^[57]

b. Jabir ibn ‘Abdullah reports:

كنا عند النبي صلى الله عليه وسلم فأقبل علي بن أبي طالب فقال النبي صلى الله عليه وسلم قد أتاكم أخي ثم التفت إلى الكعبة فضربها بيده ثم قال والذي نفسي بيده إن هذا وشيعته لهم الفائزون يوم القيامة

We were by the Nabi salla Llahu ‘alayhi wa sallam when ‘Ali ibn Abi Talib approached. The Nabi salla Llahu ‘alayhi wa sallam commented, “My brother has come.” He then turned to the Ka’bah and placed his hand on it before saying, “By the Being in Whose hand is my life, indeed this man and his Shia are indeed successful on the Day of Qiyamah.”

This narration is a fabrication.

Ibn ‘Asakir documents it, vol. 42 pg. 371, from the chain of Ibrahim ibn Anas al Ansari—Ibrahim ibn Jafar ibn ‘Abdullah ibn Muhammad ibn Maslamah informed us—from Abu al Zubair—from Jabir.

Al Albani writes, “The isnad is covered in darkness. Abu al Zubair is a mudallis and has quoted it with the word from. I cannot find a biography for those besides him. One of them is the calamity [fabricator].”^[58]

c. When the following verse was revealed to the Nabi salla Llahu ‘alayhi wa sallam:

وَأَنذِرۡ عَشِيرَتَكَ ٱلۡأَقۡرَبِينَ

And warn, [O Muhammad], your closest kindred.^[59]

He gathered the Banu Hashim and asked them, “Which of you will support me to be my brother, heir, wasi, and khalifah among you after me?” When no one responded to him, he intended none besides al Murtada, so he told them, “This is my brother, heir, vizier, wasi, and khalifah among you after me. So listen to him and obey.”

The narration is a fabrication.

Ibn Jarir documents it in his Tafsir, vol. 9 pg. 483-484, and Ibn ‘Asakir, vol. 42 pg. 49, from the chain of Muhammad ibn Ishaq—from ‘Abdul Ghaffar—from al Minhal ibn ‘Amr—from ‘Abdullah ibn al Harith ibn ‘Abdul Muttalib—from ‘Abdullah ibn ‘Abbas.

‘Abdul Ghaffar ibn al Qasim

- Al Bayhaqi comments: ‘Abdul Ghaffar ibn al Qasim Abu Maryam is the only narrator to report this chain. He is matruk (suspected of hadith forgery), a kadhdhab (great liar), and a Shia. Ibn al Madini and others suspected him of hadith forgery and the Imams declared him weak.^[60]

d. Amir al Mu’minin reports: My bosom friend said:

يا علي إنك ستقدم أنت وشيعتك راضين مرضيين ويقدم عليه عدوك غضبانا مقمحين

O ‘Ali, certainly you are your partisans will come pleased and pleased with while your enemy will come to Him angry and desolate.^[61]

This is a fabrication.

Al Tabarani documents in al Awsat, vol. 4 pg. 187, from the chain of ‘Abdul Karim Abu Ya’fur—from Jabir—from Abu al Tufayl—from ‘Abdullah ibn Nujayy that on the Day of Basrah, ‘Ali was presented with gold or silver. He scratched it and commented, “Dazzle and shine and deceive other than me. Deceive the residents of Greater Syria tomorrow when they will overpower you.” This statement of his was burdensome upon the people and they mentioned this to him. An announcement was made among the people after which they came to him. He then narrated this hadith.

Al Tabarani states, “None narrates it from Abu al Tufayl besides Jabir. ‘Abdul Karim Abu Ya’fur is the sole narrator of it.” His condition is majhul.

Jabir

- Da’if.
- Rafidi
- Al Dhahabi comments, “Among the senior Shia scholars.”
- Coupled with the severe weakness of the isnad of this hadith, the outward signs of shia fabrication are evident on it.^[62]

e. The Nabi salla Llahu ‘alayhi wa sallam told ‘Ali ibn Abi Talib radiya Llahu ‘anhu:

يا علي بشر شيعتك وأنصارك بخصال عشر أولها طيب المولد وثانيها حسن إيمانهم بالله وثالثها حب الله لهم ورابعها الفسحة في قبورهم وخامسهم النور على الصراط بين أعينهم وسادسها نزع الفقر من بين أعينهم وغنى قلوبهم وسابعها المقت من الله لأعدائهم وثامنها الأمن من الجذام والبرص الجنون وتاسعها انحطاط الذنوب والسيئات عنهم وعاشرها هم معي في الجنة وأنا معهم

O ‘Ali, give glad tidings to your partisans and supporters of ten characteristics. First: A pure birth. Second: Their sound faith in Allah. Third: Allah’s love for them. Fourth: Spaciousness in their graves. Fifth: Light on the Bridge before their eyes. Sixth: Removal of poverty from before them and the independence of their hearts. Seventh: Allah’s hatred for their enemies. Eighth: Safety from leprosy and insanity. Ninth: Falling away of sins and misdeeds from them. Tenth: They will be with me in Jannat and I will be with them.^[63]

This hadith is false.

I could not locate this hadith in any Sunni source.

f. Abu Dharr al Ghifari radiya Llahu ‘anhu reports: I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam placing his hand on ‘Ali ibn Abi Talib’s shoulder and announcing:

يا علي من أحبنا فهو العربي ومن أبغضنا فهو العلج شيعتنا أهل البيوتات والمعادن والشرف ومن كان مولده صحيحا وما على ملة إبراهيم إلا نحن وشيعتنا وسائر الناس منها براء إن لله ملائكة يهدمون سيئات شيعتنا كما يهدم القوم البنيان

O ‘Ali, whoever loves us is Arab whereas whoever despises us is an infidel. Our partisans are possessors of houses, mines, nobility, and whose birth is sound. None is upon the religion of Ibrahim except us and our partisans. All of mankind is exempt from it. Indeed, Allah has angels who destroy the misdeeds of our partisans like how people destroy buildings.

This hadith is false.

I could not locate this hadith in any Sunni source.

g. Abu Dharr al Ghifari radiya Llahu ‘anhu reports:

دخلت ذات يوم في صدر نهاره على رسول الله صلى الله عليه وآله في مسجده فلم أر في المسجد أحدا من الناس إلا رسول الله صلى الله عليه وآله وعلي إلى جانبه جالس فاغتنمت خلوة المسجد فقلت يا رسول الله بأبي أنت وأمي أوصني بوصية ينفعني الله بها فقال نعم وأكرم بك يا أبا ذر إنك منا أهل البيت

I once entered the presence of the Messenger of Allah salla Llahu ‘alayhi wa sallam mid-morning in his Masjid. I did not see anyone in the Masjid besides the Messenger of Allah salla Llahu ‘alayhi wa sallam and ‘Ali seated at his side. I capitalised on the privacy of the Masjid and submitted, “O Messenger of Allah, may my father and mother be sacrificed for you. Advise me with such advice through which Allah will benefit me.”

He said, “Yes. May He bestow honours upon you, O Abu Dharr. You are certainly from us, the Ahlul Bayt.”

This hadith is false.

I could not locate this hadith in any Sunni source.

h. Abu Jafar al Baqir reports that he heard Jabir ibn ‘Abdullah al Ansari that he asked the Messenger of Allah salla Llahu ‘alayhi wa sallam what he says about Abu Dharr. He replied:

وذاك منا أبغض الله من أبغضه وأحب من أحبه

He is from us. May Allah hate the one who hates him and love the one who loves him.

This hadith is false. I could not locate this hadith in any Sunni source.

The signs of fabrication are clearly visible on these ahadith. Consequently, they are not worthy to be cited as proof. They are the concoctions of the Rafidah who intend thereby to strengthen their creed.

The Rafidah lie in their transmissions and reports, to support their creed and belief, to propagate their innovations, and to deviate people from the fundamentals of their religion.^[64] The reality of these narrations are as Ibn Khaldun said:

لا يعرفها جهابذة السنة ولا نقلة الشريعة بل أكثرها موضوع أو مطعون في طرقه أو بعيد عن تأويلاتهم الفاسدة

The experts of the Sunnah and transmitters of the Shari’ah do not recognise them. Instead, majority are fabrications, their chains are criticised, or they are far-removed from their corrupted interpretations.^[65]

3. The Rafidah believe in the Tashayyu’ of some eminent Sahabah like ‘Ammar ibn Yasir, Abu Dharr al Ghifari, Miqdad ibn ‘Amr, Salman al Farisi, and others.

This stance has absolutely no historical, established isnad. Instead, it opposes realities which are historical and mutawatir which make clear the falsehood of this view. The Shia did not exist in the era of Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum.^[66] Ibn Taymiyyah rahimahu Llah states:

ففي خلافة أبي بكر وعمر لم يكن أحد يسمى من الشيعة ولا تضاف الشيعة لأحد

During the Caliphate of Abu Bakr and ‘Umar, neither was anyone labelled Shia nor was the term Shia attributed to anyone.^[67]

Muhammad Hussain Al Kashif states:

ولم يكن للشيعة والتشيع يومئذ مجال للظهور لأن الإسلام كان يجري على مناهجه القويمة

At that time, Shia and Tashayyu’ had no scope to exist since Islam moved on its true programs.^[68]

Muhammad Hussain al ‘Amili^[69] declares:

إن لفظ الشيعة قد أهمل بعد أن تمت الخلافة لأبي بكر وصار المسلمون فرقة واحدة إلى أواخر أيام الخليفة الثالث

The word Shia was nonexistent after the Caliphate was finalised for Abu Bakr and the Muslims became one sect until the end of the days of the third Khalifah.^[70]

Their belief of the Tashayyu’ of some Sahabah necessitates that these Sahabah held Rafidi beliefs like excommunicating the Companions of the Nabi salla Llahu ‘alayhi wa sallam, swearing and cursing them, dissociating from them, etc. This is a totally false view weaved by the imaginations of those with rancour and enmity for Islam.^[71]

Ibn al Murtada^[72] states:

فإن زعموا أن عمارا وأبا ذر الغفاري والمقداد بن الأسود وسلمان الفارسي كانوا سلفهم لقولهم بإمامة علي عليه السلام أكذبهم كون هؤلاء لم يظهروا البراءة من الشيخين ولا السب لهم ألا ترى أن عمارا كان عاملا لعمر بن الخطاب في الكوفة وسلمان في المدائن

If they suppose that ‘Ammar, Abu Dharr al Ghifari, Miqdad ibn al Aswad, and Salman al Farisi are their predecessors for their belief in the Imamah of ‘Ali, they are proven liars by these luminaries not expressing dissociation from Abu Bakr and ‘Umar and not abusing them. Do you not see that ‘Ammar served as governor for ‘Umar ibn al Khattab in Kufah and Salman served as his governor in Mada’in?^[73]

‘Ali Hubb Allah writes about Abu Dharr radiya Llahu ‘anhu:

لا يوجد في شخصية أبي ذر رجل يعيش هم الدعوة لعلي ولا لأحقيته في الخلافة بل قد روي عنه ما يضاد ذلك

It is not found in the personality of Abu Dharr, a man who lives concerned with campaigning for ‘Ali or his precedence in Caliphate. Rather, the opposite of this is sometimes reported about him.^[74]

This determines that the claim of the Rafidah of Abu Dharr radiya Llahu ‘anhu narrating the virtues of the Ahlul Bayt and the statements that are attributed to him on this topic are lies and great accusations against Abu Dharr radiya Llahu ‘anhu. According to the Ahlus Sunnah, this action is not established from Abu Dharr radiya Llahu ‘anhu. He would only narrate and advise people and command them to adopt asceticism from the world. A portion of this passed in section one.

4. The story of Abu Dharr radiya Llahu ‘anhu and his connection with Tashayyu’ in Jabal ‘Amil is more consistent with myths than with historical fact. There is no report with a sound chain which establishes the spread of Tashayyu’ in Jabal ‘Amil or any area of Greater Syria during the time Abu Dharr radiya Llahu ‘anhu lived in that locality. Rather, evidences point to the opposite of this. Majority of historical reports do not mention this historical myth of Abu Dharr radiya Llahu ‘anhu.^[75]

‘Ali Hubb Allah writes on this topic:

إن المصادر المتوفرة عن تاريخ منطقة جبل عامل لا تساعد على معرفة بداية التشيع فيها

The copious sources on the history of the area of Jabal ‘Amil do not support the detection of the inception of Tashayyu’ there.^[76]

Muhammad Jabir Al Safa writes:

لا أكتم أن البحث في تاريخ جبل عامل بوجه خاص عسير جدا وعمل شاق يكتنفه الغموض ويحيط به الإبهام لقلة المستندات وضياع الوثائق

I cannot hide that the discussion on the history of Jabal ‘Amil particularly is extremely difficulty, a mammoth task, surrounded by mystery, and encircled by ambiguity due to the scarcity of confirmed reports and the loss of records.^[77]

Al Hurr al ‘Amili is considered the first to speak on the topic of Tashayyu’ and its history in Jabal ‘Amil. Many historians followed this path.^[78] He says:

إن تشيعهم أقدم تشيع فقد روى أنه لما مات رسول الله صلى الله عليه وآله وسلم لم يكن من شيعته عليه السلام إلا أربعة مخلصون سلمان وأبو ذر والمقداد وعمار ثم تبعهم جماعة قليلون اثنا عشر كانوا يزيدون ويكثرون بالتدرج حتى بلغوا ألفا وأكثر ثم في زمن عثمان لما خرج أبو ذر إلى الشام بقي أياما فتشيع جماعة كثيرة ثم أخرجه معاوية إلى القرى فوقع في جبل عامل فتشيعوا من ذلك اليوم

Their—the ‘Amilis—Shi’ism is the earliest Tashayyu’. It is reported that when the Messenger of Allah salla Llahu ‘alayhi wa sallam passed on, he had only four sincere partisans: Salman, Abu Dharr, Miqdad, and ‘Ammar. Then a small group of twelve followed them. They increased and multiplied slowly until they reached one thousand or more. Then, in the era of ‘Uthman, Abu Dharr left to Greater Syria where he remained for a short period; a large group of people entered Shi’ism. Muawiyah then expelled him to the villages and he settled in Jabal ‘Amil, the residents of which converted to Shi’ism from that day.^[79]

This view of al Hurr al ‘Amili is ridiculous and cannot be trusted, as he did not cite the source of his findings. When this is the condition of the historical reports, how can it be relied upon?^[80] This is what some of their leaders have attested to in their works.

Muhsin al Amin clarifies that the Tashayyu’ of the people of Jabal ‘Amil at the hands of Abu Dharr radiya Llahu ‘anhu is not documented in any reliable unbroken report, except the oral transmissions and the two Masjids attributed to him. He writes on this subject:

ومن المشهور أن تشيع أهل جبل عامل كان على يد أبي ذر وأنه لما نفاه إلى الشام وكان يقول في دمشق ما يقول أخرجه معاوية إلى قرى الشام فجعل ينشر فيها فضائل أهل البيت عليهم السلام فتشيع أهل تلك الجبال على يده فلما علم معاوية بذلك أعاده إلى دمشق ثم نفي إلى المدينة وهذا لم يرد به خبر مسند لكنه غير مستبعد ويؤيده وجود مسجدين في جبل عامل يسمى كل منهما مسجد أبي ذر

It is famous that the Tashayyu’ of the residents of Jabal ‘Amil was at the hands of Abu Dharr and this was after he exiled him to Greater Syria. He would announce in Damascus what he announced. Muawiyah banished him to the towns of Greater Syria where he began spreading the merits of the Ahlul Bayt which led to the residents of those mountains embracing Shi’ism at his hands. When Muawiyah learnt of this, he returned him to Damascus and then exiled him to Madinah. This does not appear in any unbroken report. However, it is not improbable. The presence of two Masjids in Jabal ‘Amil named Masjid Abi Dharr supports this.^[81]

He emphasises at another place that the spread of Tashayyu’ in Jabal ‘Amil at the hands of Abu Dharr is based on assumption; it is nothing decisive. He says:

وانتشر التشيع في جبل عامل وسواء أكان مبدؤه من وقت نفي أبي ذر أم لا

The spread of Tashayyu’ in Jabal ‘Amil, whether its inception is from the time of Abu Dharr’s expulsion or not…^[82]

Jafar al Muhajir emphasis that the spread of Tashayyu’ in Jabal ‘Amil is only through oral transmissions that do not have any historical backing and they have been concocted against Abu Dharr al Ghifari radiya Llahu ‘anhu for political motives:

إن وجود الشيعة الإمامية في غرب بلاد الشام أعني جبل لبنان وجبل عامل أو عاملة وساحل البحر المسامت لهذين الجبلين وشرق سهل البقاع المعروف بالبقاع البعلبكي يعتبر من الألغاز التاريخية التي لم يقدم لها تفسير مقنع حتى الآن … والحقيقة أنني بذلت جهدا مضنيا في سبيل جمع معلومات يمكن أن نركب منها تصورا عن المدة التي قضاها في الشام يقصد أبا ذر الغفاري وعن تنقلاته وأعماله فيه عسى أن تساعدنا على تكوين رأي عن علاقته ببداية انتشار التشيع في الشام طبقا للروايات الشفهية المشهورة فلم أخرج بطائل غير ما أثبته أعلاه لكن هذا طبعا لا يغلق باب البحث بل إنه سيبقى مفتوحا على أن نحصل أو يحصل غيرنا على نصوص أخرى تزيد هذه المسألة المعتقدة ذات الأهمية استنازة أقول هذا على أنني شبه يائس من العثور على نص يكون له قيمة الكشف ليس أنني أزعم استوفيت نصوص الباب قراءة وتحليلا وإن حاولت بل إنني على اعتقاد راسخ بأن النصوص الموجودة بين أيدينا لسيرة هذا الجليل ذي المصداقية التي لا جدال فيها قد خضعت لعملية تزوير شاملة ومدروسة لأهداف سياسية بحيث تظهر الرجل شخصية قلقة رافضة ومعترضة أحيانا

The existence of the Shia Imamiyyah in the west of the Greater Syria area, i.e. the mountains of Lebanon, Jabal ‘Amil or ‘Amilah, the sea coast adjacent to these two mountains, and the eastern Biqa’ Valley, known as the Ba’labakk Biqa’, are considered historical mysteries for which no convincing explanation has been provided so far.

The truth is that I made a strenuous effort to collect information from which we could form an idea about the period he, i.e. Abu Dharr al Ghifari, spent in Greater Syria and about his movements and actions there, with the hope that it would help us form an opinion about his relationship with the beginning of the spread of Shi’ism in Greater Syria, according to the well-known oral narrations. I have not come up with anything other than what I have proven above, but this, of course, does not close the door to research. Rather, it will remain open until we, or others, obtain other texts that increase this widely believed issue of importance. I say this as I am almost desperate to find a text that has. The value of the disclosure is not that I claim to have read and analysed the texts of the chapter completely, even if I tried. Rather, I firmly believe that the texts we have of the biography of this great man, whose credibility is indisputable, have been subjected to a comprehensive and deliberate process of forgery for political purposes, such that the man appears to be a worried, dismissive and sometimes an objectionable person.^[83]

This substantiates the falsehood of the view of the Rafidah that Tashayyu’ began during the lifetime of the Nabi salla Llahu ‘alayhi wa sallam and also confirms the falsehood of their view of the Tashayyu’ of some Sahabah like Abu Dharr radiya Llahu ‘anhu and also the falsehood of their claim that Tashayyu’ spread in Jabal ‘Amil at the hands of Abu Dharr radiya Llahu ‘anhu. The reality is contrary to what they believe.

NEXT⇒ Conclusion

[1] Shi’ism or partisanship to ‘Ali ibn Abi Talib radiya Llahu ‘anhu.

[2] The views of the Rafidah regarding the inception of Tashayyu’ differ. Refer to Kitab Usul Mazhab al Shia al Imamiyyah al Ithnay ‘Ashariyyah by Dr. Nasir al Qafari, vol. 1 pg. 70-83. [Translated into English with the title A Comprehensive study of the Shia creed, Link: https://mahajjah.com/usul-madhab-al shia-al imamiyyah-al ithna-ashariyyah]

[3] Jafar Subhani: Al ‘Aqidah al Islamiyyah, pg. 179; A’yan al Shia, vol. 1 pg. 30, 55; Asl al Shia wa Usuluha, pg. 87; Talib al Khurasani: Nash’at al Tashayyu’, pg. 25.

[4] Surah al Bayyinah: 7.

[5] Al Sirat al Mustaqim, vol. 2 pg. 68; Tafsir Nur al Thaqalayn, vol. 5 pg. 644; A’yan al Shia, vol. 1 pg. 30; al Ghadir, vol. 2 pg. 41, vol. 10 pg. 133; Nash’at al Tashayyu’, pg. 24; al ‘Aqidah al Islamiyyah, pg. 179.

[6] Tarikh Dimashq, vol. 42 pg. 371; Nash’at al Tashayyu’, pg. 25.

[7] Surah al Shu’ara’: 214.

[8] Al Naysaburi: Rawdat al Wa’izin, pg. 52; al Mar’ashi: Sharh Ihqaq al Haqq, vol. 15 pg. 145; Nash’at al Tashayyu’, pg. 26.

[9] Nahj al Haqq, vol. 1 pg. 79; A’yan al Shia, vol. 1 pg. 30; Kashf al Ghita’, vol. 1 pg. 4; al Fusul al Muhimmah fi Ta’lif al A’immah, pg. 46; al Ghadir, vol. 3 pg. 78; al Intisar, vol. 3 pg. 351; Nash’at al Tashayyu’, pg. 97.

[10] Al Khisal, pg. 43; Bihar al Anwar, vol. 27 pg. 162; A’lam al Din fi Sifat al Mu’minin, pg. 450; Nash’at al Tashayyu’, pg. 77-78.

[11] Al Amali, vol. 7 pg. 93; Kashf al Ghummah, vol. 2 pg. 15; Nash’at al Tashayyu’, pg. 78.

[12] Al Saqifah, pg. 48; Firaq al Shia, pg. 15-16; Nash’at al Tashayyu’, pg. 24-25.

[13] Dr. Sa’d ibn Musa al Musa: Al Nusus al Tarikhiyyah fi Musnad al Imam Ahmed ibn Hanbal, pg. 290.

[14] He is Muhammad ibn Khalid ibn ‘Abdur Rahman al Barqi, Abu ‘Abdullah. He is attributed to Barq, one of the villages of Qum. It is said that he died in 274 AH or 280 AH. He has written: al ‘Arid, Kitab al Basirah, Kitab al Mahasin, al Nawadir, and Kitab al Rijal—in which he lists those who report from Amir al Mu’minin. (Al Fihrist, vol. 6 pg. 276; Rijal al Najashi, pg. 333; Naqd al Rijal, vol. 4 pg. 197-198.

[15] Al Rijal, pg. 3; Nash’at al Tashayyu’, pg. 24.

[16] Al Maqalat wa al Firaq, pg. 15.

[17] Nash’at al Tashayyu’, pg. 24.

[18] He is Sahl ibn Muhammad al Sijistani, Abu Hatim, from the scholars of the Rafidah. He died in 205 AH. (A’yan al Shia, vol. 1 pg. 18.)

[19] A’yan al Shia, vol. 1 pg. 18. This statement is quoted from al Khuwanasari in Kitab al Rawdat fi Usul al ‘Ulama’ wa al Sadat. (Al Shia wa Funun al Islam, pg. 65.)

[20] Al Irshad, vol. 1 pg. 6.

[21] He is Hassan ibn ‘Ali ibn Muhammad ibn ‘Ali ibn Musa ibn Jafar al Sadiq ibn Muhammad al Baqir ibn Zayn al ‘Abidin ibn al Hussain ibn ‘Ali ibn Abi Talib, Abu Muhammad, one of the twelve Imams the Rafidah believe in. He was born in 231 AH and passed away in Surra Man Ra’a in 260 AH. (Tarikh Baghdad, vol. 7 pg. 378; al Kamil fi al Tarikh, vol. 6 pg. 320; Wafayat al A’yan, vol. 2 pg. 94; al Mukhtasar fi Akhbar al Bashar, vol. 2 pg. 49.

[22] Al Ihtijaj, vol. 2 pg. 203-204.

[23] Tafsir al Imam al ‘Askari, pg. 312; al Ihtijaj, vol. 2 pg. 459; Muqaddamat al Burhan, pg. 326.

[24] Asl al Shia wa Usuluha, pg. 76.

[25] Nash’at al Tashayyu’, pg. 110; Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 44, 60-61.

[26] He is Muhammad ibn Hussain ibn Muhammad al Muzaffar. He was born in 1312 AH. He is one of the scholars of the Shia, an author, and researcher from the people of Najaf. He died in 1381 AH. He has written many books. The most significant of them are al Sahifah al Sadiqiyyah, Mujiz Hayat al Rasul, Tarikh al Shia, al Shia wa al Imamah, and others. (Mu’jam al Mu’allifin, vol. 3 pg. 262; Mu’jam al Mu’allifin al Mu’asirin, vol. 2 pg. 581.)

[27] Tarikh al Shia, pg. 9; Nash’at al Tashayyu’, pg. 26.

[28] Bihar al Anwar, vol. 6 pg. 784.

[29] Mu’jam Rijal al Hadith, vol. 19 pg. 340; al Ikhtisas, pg. 222; al Amali, pg. 525; A’yan al Shia, vol. 16 pg. 231; A’lam al Din fi Sifat al Mu’minin, pg. 189.

[30] Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 98-99.

[31] Surah Al ‘Imran: 33-34.

[32] Surah al Shu’ara’: 227.

[33] Tarikh al Yaqubi, vol. 2 pg. 171; Jawahir al Kalam, vol. 39 pg. 107; Nafahat al Azhar, vol. 4 pg. 320.

[34] He is Hanash ibn al Mu’tamir or Ibn Rabi’ah al Kinani, Abu al Mu’tamir al Kufi. Ibn Hibban comments on him, “He made plenty mistakes in reports. He is the sole narrator of many aspects from ‘Ali which do not resemble the hadith of reliable narrators until he became one whose hadith is not cited as proof.” Ibn Hazm comments, “Disreputable. Discarded.”

[35] Al Mustadrak, vol. 3 pg. 150-151. Hanash al Kinani appears in the isnad. Al Albani declared it weak in Silsilat al Ahadith al Da’ifah wa al Mawdu’ah, vol. 10 pg. 5, Hadith: 4503; footnotes of al Mishkat, vol. 3 pg. 1742, Hadith: 6174; and Da’if al Jami’, vol. 1 pg. 286, Hadith: 1973.

[36] Tarikh al Yaqubi, vol. 2 pg. 170-172; al Darajat al Rafi’ah, pg. 243; al Ghadir, vol. 8 pg. 292.

[37] A’yan al Shia, vol. 16 pg. 332; Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 60.

[38] Jabal ‘Amil or Jabal al Khalil or Jabal al Jalil. The name Jabal ‘Amil is applied to the majority of lands situated in the south of Lebanon and a portion of the lands situated on the borders of northern occupied Palestine. It is said that it is a mountain which comes from Hijaz. Whatever is in Palestine is called Jabal al Haml, what is in Jordan is called Jabal al Jalil, what is in Damascus is called Jabal Lubnan, and what is in Hims is called Jabal Sanbar. It is named Jabal ‘Amil in attribution to the ‘Amilah Saba’iyyah tribe that emigrated from Yemen after the collapse of the dam of Ma’arib and settled in these mountains. (Mu’jam al Ma’alim al Jughrafiyyah fi al Sirah al Nabawiyyah, vol. 1 pg. 83)

[39] Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 77.

[40] A’yan al Shia, vol. 1 pg. 25.

[41] Amal al Amil fi Tarajim ‘Ulama’ Jabal ‘Amil, vol. 1 pg. 13; al Sirat al Mustaqim, vol. 2 pg. 5; Jabal ‘Amil fi al Tarikh, vol. 1 pg. 49-54; al Imamah fi Ahamm al Kutub al Kalamiyyah, pg. 32.

[42] Al Sirat al Mustaqim, vol. 2 pg. 5.

[43] Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 78.

[44] Ibid, pg. 79.

[45] Ibid, pg. 75-76.

[46] Al Shafi fi al Imamah, vol. 4 pg. 294; Sharh Nahj al Balaghah, vol. 8 pg. 157; Nahj al Haqq, vol. 1 pg. 298; al Ghadir, vol. 8 pg. 300.

[47] Muruj al Dhahab, vol. 2 pg. 340; al Ghadir, vol. 8 pg. 292.

[48] A’yan al Shia, vol. 16 pg. 228; Rijal Bahr al ‘Ulum, vol. 2 pg. 152.

[49] Al Shafi fi al Imamah, vol. 4 pg. 292; Sharh Nahj al Balaghah, vol. 8 pg. 260; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 292.

[50] Surah Al ‘Imran: 19.

[51] Introduction to Kitab al Washia fi Naqd ‘Aqa’id al Shia, pg. mim ha.

[52] Masa’il al Imamiyyah, pg. 22-23; Rijal al Kashshi, pg. 108-109; Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 324; Wasa’il al Shia, vol. 28 pg. 334; Bihar al Anwar, vol. 25 pg. 287.

[53] Usul al Shia, vol. 1 pg. 80, 95-96; Kitab al Imamah, pg. 30.

[54] Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 324; Bihar al Anwar, vol. 25 pg. 287, vol. 33 pg. 224.

[55] Majmu’ al Fatawa, vol. 14 pg. 264.

[56] Surah al Bayyinah: 7.

[57] Silsilat al Ahadith al Da’ifah wa al Mawdu’ah, vol. 10 pg. 598-599.

[58] Silsilat al Ahadith al Da’ifah wa al Mawdu’ah, vol. 10 pg. 598.

[59] Surah al Shu’ara’: 214.

[60] Silsilat al Ahadith al Da’ifah wa al Mawdu’ah, vol. 10 pg. 612-614.

[61] Nahj al Haqq, vol. 1 pg. 79; A’yan al Shia, vol. 1 pg. 30; Kashf al Ghita’, vol. 1 pg. 4; al Fusul al Muhimmah fi Ta’lif al A’immah, pg. 46; al Ghadir, vol. 3 pg. 78; al Intisar, vol. 3 pg. 351; Nash’at al Tashayyu’, pg. 97.

[62] Silsilat al Ahadith al Da’ifah wa al Mawdu’ah, vol. 2 pg. 181-183.

[63] Al Khisal, pg. 43; Bihar al Anwar, vol. 27 pg. 162; A’lam al Din fi Sifat al Mu’minin, pg. 450; Nash’at al Tashayyu’, pg. 77-78.

[64] Al Intisar li al Sahb wa al Al, pg. 10.

[65] Muqaddamat Ibn Khaldun, vol. 2 pg. 527.

[66] Usul al Shia, vol. 1 pg. 80-81.

[67] Minhaj al Sunnah, vol. 2 pg. 64.

[68] Usul al Shia, vol. 1 pg. 48.

[69] He is Muhammad ibn Hussain ibn ‘Abdul Samad al Harithi al ‘Amili al Hamdani, from the scholars of the Imamiyyah. He was born in Ba’labak in 953 AH and then moved to Iran where Shah ‘Abbas appointed him leader of the scholars. He later moved to Egypt and died in Asbahan in 1031 AH. He wrote al Kashkul, al ‘Urwah al Wuthqa fi al Tafsir, and al Jabal al Matin fi ‘Ilm al Hadith. (Al A’lam, vol. 6 pg. 102.)

[70] Al Shia fi al Tarikh, pg. 39-40.

[71] Usul al Shia, vol. 1 pg. 83.

[72] He is Ahmed ibn Yahya ibn al Murtada ibn Mufaddal ibn Mansur al Yamani al Zaidi. His lineage goes up to ‘Ali ibn Abi Talib. He was born in the city of Dhimar in 775 AH and died in Dhu al Qa’dah in 840 AH. He wrote Ma’ani Jawharat al Usul fi Usul al Fiqh, al Munyah wa al Amal, al Qistas fi al Mantiq, and many other books. (Mu’jam al Mu’allifin, vol. 1 pg. 325.)

[73] Al Munyah wa al Amal, pg. 124-125 quoting from Dr. al Qafari: Usul al Shia, pg. 28.

[74] Abu Dharr al Ghifari wa Usturat Nisbat al Tashayyu’ fi Jabal ‘Amil ilayh, pg. 10.

[75] Al Ta’sis li Tarikh al Shia fi Lubnan wa Suriyyah, pg. 29-32; Abu Dharr al Ghifari wa Usturat Nisbat al Tashayyu’ fi Jabal ‘Amil ilayh, pg. 16.

[76] Abu Dharr al Ghifari wa Usturat Nisbat al Tashayyu’ fi Jabal ‘Amil ilayh, pg. 24.

[77] Tarikh Jabal ‘Amil, pg. 15.

[78] Abu Dharr al Ghifari wa Usturat Nisbat al Tashayyu’ fi Jabal ‘Amil ilayh, pg. 13, 68.

[79] Amal al Amil fi Tarajim ‘Ulama’ Jabal ‘Amil, vol. 1 pg. 13; al Sirat al Mustaqim, vol. 2 pg. 5; Jabal ‘Amil fi al Tarikh, vol. 1 pg. 49-54; al Imamah fi Ahamm al Kutub al Kalamiyyah, pg. 32.

[80] Abu Dharr al Ghifari wa Usturat Nisbat al Tashayyu’ fi Jabal ‘Amil ilayh, pg. 15.

[81] A’yan al Shia, vol. 16 pg. 236.

[82] A’yan al Shia, vol. 1 pg. 87.

[83] Al Ta’sis li Tarikh al Shia fi Lubnan wa Suriyyah, pg. 11, 27.

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