Discussion 2

Abu Dharr’s Status according to the Rafidah and the reasons for them pretending to defend him

The Rafidah exceeded the proper bounds in reverence for Abu Dharr al Ghifari radiya Llahu ‘anhu and praised and glorified him extensively. He, according to them, is among the senior and distinguished Companions with an exalted position and grand rank and among those Sahabah who remained steadfast upon the truth and faith and did not change and alter. He is one of the four pillars[1] who established their loyalty to ‘Ali ibn Abi Talib radiya Llahu ‘anhu.

He publicised the virtues of the Ahlul Bayt and the shortcomings of their enemies. The critic’s criticism did not affect him for Allah’s sake. He continued on the method of Nubuwwah. Allah commanded His Nabi salla Llahu ‘alayhi wa sallam to love him and to inform that Jannat desires him.

He is more popular to the inhabitants of the heavens than to the inhabitants of the earth. He is more obvious than the sun in majesty, integrity, piousness, and greatness. His virtues are innumerable, his merits cannot be encompassed, and his faith is [firm] like pieces of iron. He is the scholar, the ascetic, the complete—whose statements and actions are worthy to be examples and models to be emulated.[2]

They relied upon narrations recorded in their sources which contain exaggerations, fabrications, and distortion of words from their proper meanings. Some of them are authentic, but far from the Rafidah’s concocted interpretations and false beliefs. Their target in reality is defamation of this eminent Sahabi and portraying him as a disturbed, anxious individual who opposed plenty Companions of the Nabi salla Llahu ‘alayhi wa sallam and supported ‘Ali ibn Abi Talib radiya Llahu ‘anhu.[3] Some of these reports are:

He is among the believers who continued on the methodology of Nubuwwah and did not change or alter after the Messenger of Allah salla Llahu ‘alayhi wa sallam. He is among those to whom love and loyalty is incumbent. Al Ma’mun[4] asked ‘Ali ibn Musa al Rida [5] to write for him the pure Islam briefly and concisely[6]. What appears in this letter is his statement:

الولاية لأمير المؤمنين عليه السلام والذين مضوا على منهاج نبيهم صلى الله عليه وسلم ولم يغيروا ولم يبدلوا مثل سلمان الفارسي وأبي ذر الغفاري والمقداد بن الأسود وعمار بن ياسر وحذيفة بن اليمان وأبي الهيثم ابن التيهان وسهل بن حنيف وعبادة بن الصامت وأبي أيوب الأنصاري وخزيمة بن ثابت ذي الشهادتين وأبي سعيد الخدري وأمثالهم رضي الله عنهم ورحمة الله عليهم والولاية لأتباعهم وأشياعهم والمهتدين بهداهم والسالكين مناهجهم رضوان الله عليهم

Wilayah to Amir al Mu’minin ‘alayh al Salam and those who continued on the methodology of their Nabi salla Llahu ‘alayhi wa sallam and did not change or alter like Salman al Farisi, Abu Dharr al Ghifari, Miqdad ibn al Aswad, ‘Ammar ibn Yasir, Hudhayfah ibn al Yaman, Abu al Haytham ibn al Tayyihan, Sahl ibn Hunayf, ‘Ubadah ibn al Samit, Abu Ayub al Ansari, Khuzaimah ibn Thabit Dhu al Shahadatayn, Abu Sa’id al Khudri, and their like—may Allah be pleased with them and may His mercy be upon them—and loyalty to their followers, partisans, those guided by their guidance, and those treading their path—Allah’s pleasure be upon them.[7]

Abu ‘Abdullah ‘alayh al Salam narrates:

إن النبي صلى الله عليه وسلم لما قبض ارتد الناس على أعقابهم كفارا إلا ثلاثا سلمان والمقداد وأبو ذر الغفاري إنه لما قبض رسول الله صلى الله عليه وسلم جاء أربعون رجلا إلى علي بن أبي طالب عليه السلام فقالوا لا والله لا نعطي أحدا طاعة بعدك أبدا قال ولم قالوا إنا سمعنا من رسول الله صلى الله عليه وسلم فيك يوم غدير خم قال وتفعلون قالوا نعم قال فأتوني غدا محلقين قال فما أتاه إلا هؤلاء الثلاثة قال وجاء عمار بن ياسر بعد الظهر

When the Nabi salla Llahu ‘alayhi wa sallam passed away, people apostatised and turned disbelievers except three, viz. Salman, Miqdad, and Abu Dharr al Ghifari. When the Messenger of Allah passed on, forty men came to ‘Ali ibn Abi Talib and submitted, “No, by Allah, we will never ever obey anyone after you.”

“Why?” he asked.

They explained, “We heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam regarding you on the day of Ghadir Khumm.”

He asked, “You will do this?”

They replied, “Yes.”

He said, “Come to me tomorrow with your heads shaved.”

None came to him except these three. ‘Ammar ibn Yasir came after Zuhr.[8]

They said falsely and untruthfully: People after the Nabi’s salla Llahu ‘alayhi wa sallam demise were men of ignorance and apostasy except four eminent individuals who remained steadfast on their din and iman. They are ‘Ali ibn Abi Talib, Miqdad ibn ‘Amr, Salman al Farisi, and Abu Dharr al Ghifari radiya Llahu ‘anhum. The narration of Abu Jafar ‘alayh al Salam reads:

إن رسول الله صلى الله عليه وسلم لما قبض صار الناس كلهم أهل جاهلية إلا أربعة علي والمقداد وسلمان وأبو ذر فقلت فعمار فقال إن كنت تريد الذين لم يدخلهم شيء فهؤلاء الثلاثة

“When the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away, all people became men of ignorance except four: ‘Ali, Miqdad, Salman, and Abu Dharr.”

I asked, “‘Ammar?”

He explained, “If you intend those whom nothing entered, then only these three.”[9]

Abu Jafar states:

ارتد الناس إلا ثلاثة نفر المقداد بن الأسود وأبو ذر الغفاري وسلمان الفارسي ثم إن الناس عرفوا ولحقوا بعد

People apostatised except three individuals, viz. Miqdad ibn al Aswad, Abu Dharr al Ghifari, and Salman al Farisi. Thereafter, people recognised and joined.[10]

Abu Jafar al Baqir said:

أن الرسول صلى الله عليه وسلم لما قبض لم يكن على أمر الله إلا علي والحسن والحسين وسلمان والمقداد وأبو ذر

When the Messenger salla Llahu ‘alayhi wa sallam passed away, none remained on Allah’s command besides ‘Ali, Hassan, Hussain, Salman, Miqdad, and Abu Dharr.[11]

They falsely and dishonestly said that Abu Dharr al Ghifari radiya Llahu ‘anhu is among those regarding whom Allah subhanahu wa ta ‘ala revealed clear verses depicting his rank and superiority in the eyes of Allah. Abu Basir[12] narrates from Abu ‘Abdullah concerning Allah’s subhanahu wa ta ‘ala statement:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ كَانَتۡ لَهُمۡ جَنَّٰتُ ٱلۡفِرۡدَوۡسِ نُزُلًا

Indeed, those who have believed and done righteous deeds – they will have the Gardens of al Firdaws as a lodging.[13]

هذه نزلت في أبي ذر والمقداد وسلمان الفارسي وعمار بن ياسر جعل الله لهم جنات الفردوس نزلا

This was revealed concerning Abu Dharr, Miqdad, Salman al Farisi, and ‘Ammar ibn Yasir. Allah prepared for them gardens of al Firdaws as a lodging.[14]

They commentated on Allah’s statement:

وَٱلسَّٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحۡسَٰنٖ رَّضِيَ ٱللَّهُ عَنۡهُمۡ وَرَضُواْ عَنۡهُ وَأَعَدَّ لَهُمۡ جَنَّٰتٖ تَجۡرِي تَحۡتَهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۚ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ

And the first forerunners [in the faith] among the Muhajirin and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.[15]

They say: They are the Nuqaba’, viz. Abu Dharr al Ghifari, Miqdad, Salman, ‘Ammar, and those who believed, were certain of, and remained steadfast on the Wilayah of Amir al Mu’minin.[16]

They commentated on Allah’s statement:

إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنٗا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ أُوْلَٰٓئِكَ هُمُ ٱلۡمُؤۡمِنُونَ حَقّٗاۚ لَّهُمۡ دَرَجَٰتٌ عِندَ رَبِّهِمۡ وَمَغۡفِرَةٞ وَرِزۡقٞ كَرِيمٞ

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely. The ones who establish prayer, and from what We have provided them, they spend. Those are the believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision.[17]

They said: these verses were revealed regarding Amir al Mu’minin ‘Ali ‘alayh al Salam, Abu Dharr, Salman, and Miqdad.[18]

Al Sadiq commentates on Allah’s statement:

لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِيِّ وَٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِي سَاعَةِ ٱلۡعُسۡرَةِ مِنۢ بَعۡدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٖ مِّنۡهُمۡ ثُمَّ تَابَ عَلَيۡهِمۡۚ إِنَّهُۥ بِهِمۡ رَءُوفٞ رَّحِيمٞ

Allah has already forgiven the Prophet and the Muhajirin and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful.[19]

This was revealed regarding Abu Dharr, Abu Khaythamah, and ‘Umair ibn Wahb who lagged behind and later joined the Messenger of Allah salla Llahu ‘alayhi wa sallam in the Battle of Tabuk.[20]

Regarding Allah’s statement:

إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ فَلَهُمۡ أَجۡرٌ غَيۡرُ مَمۡنُونٖ

Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.[21]

Abu ‘Abdullah comments:

هم المؤمنون سلمان الفارسي والمقداد بن الأسود وعمار بن ياسر وأبو ذر الغفاري وأمير المؤمنين علي بن أبي طالب لهم أجر غير ممنون

They are the believers, viz. Salman al Farisi, Miqdad ibn al Aswad, ‘Ammar ibn Yasir, Abu Dharr al Ghifari, and Amir al Mu’minin ‘Ali ibn Abi Talib – they will have a reward uninterrupted.[22]

Allah’s statement:

وَإِذۡ أَخَذۡنَا مِيثَٰقَكُمۡ لَا تَسۡفِكُونَ دِمَآءَكُمۡ وَلَا تُخۡرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمۡ ثُمَّ أَقۡرَرۡتُمۡ وَأَنتُمۡ تَشۡهَدُونَ ثُمَّ أَنتُمۡ هَٰٓؤُلَآءِ تَقۡتُلُونَ أَنفُسَكُمۡ وَتُخۡرِجُونَ فَرِيقٗا مِّنكُم مِّن دِيَٰرِهِمۡ تَظَٰهَرُونَ عَلَيۡهِم بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَإِن يَأۡتُوكُمۡ أُسَٰرَىٰ تُفَٰدُوهُمۡ وَهُوَ مُحَرَّمٌ عَلَيۡكُمۡ إِخۡرَاجُهُمۡۚ أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَٰبِ وَتَكۡفُرُونَ بِبَعۡضٖۚ فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡيٞ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ

And [recall] when We took your covenant, [saying], “Do not shed your [i.e., each other’s] blood or evict one another from your homes.” Then you acknowledged [this] while you were witnessing. Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.[23]

They suppose that this was revealed concerning Abu Dharr al Ghifari and ‘Uthman ibn ‘Affan. This, when ‘Uthman expelled Abu Dharr from Madinah and banished him to Rabadhah.

Al Qummi says:

وإنما نزلت في أبي ذر رحمة الله عليه وعثمان بن عفان وكان سبب ذلك لما أمر عثمان بنفي أبي ذر إلى الربذة دخل عليه أبو ذر وكان عليلا متوكئا على عصاه وبين يدي عثمان مائة ألف درهم … فقال له عثمان يا أبا ذر إنك شيخ كبير قد خرفت وذهب عقلك ولولا صحبتك لرسول الله صلى الله عليه وآله وسلم لقتلتك فقال كذبت يا عثمان أخبرني حبيبي رسول الله صلى الله عليه وآله وسلم فقال لا يفتنونك يا أبا ذر ولا يقتلونك وأما عقلي فقد بقي منه ما أحفظه حديثا سمعته من رسول الله صلى الله عليه وآله وسلم فيك وفي قومك فقال وما سمعت من رسول الله صلى الله عليه وآله وسلم في وفي قومي قال سمعته يقول إذا بلغ آل أبي العاص ثلاثين رجلا صيروا مال الله دولا وكتاب الله دغلا وعباده خولا والفاسقين حزبا والصالحين حربا … فأخبره أبو ذر بأن الرسول صلى الله عليه وآله وسلم قد حدثه بكل ما سيفعل به عثمان وقال له وقد أنزل الله فيك وفي عثمان آية فقلت وما هي يا رسول الله فقال قوله تعالى وَإِذْ أَخَذْنَا مِيْثقَكَمْ

It is revealed about Abu Dharr – Allah’s mercy be upon him – and ‘Uthman ibn ‘Affan. The reason for this was when ‘Uthman banished Abu Dharr to Rabadhah, the latter entered upon him while he was ailing and leaning on his staff. In front of ‘Uthman were one hundred silver coins. ‘Uthman said to him, “O Abu Dharr, you are an old man who talks foolishly and your intelligence has disappeared. Had it not been for your companionship of the Messenger of Allah salla Llahu ‘alayhi wa sallam, I would have slain you.”

He replied, “You are lying, O ‘Uthman! My beloved, the Messenger of Allah salla Llahu ‘alayhi wa sallam, informed me that you will not put me in trial and will not kill me. As for my intelligence, indeed what I retain remains: a hadith I heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam regarding you and your tribe.”

“What did you hear from the Messenger of Allah salla Llahu ‘alayhi wa sallam regarding me and my tribe?”

“I heard him saying, ‘When the family of Abu al ‘As reaches thirty men, they will take Allah’s wealth as empires, corrupt Allah’s Book, take His servant as slaves, the transgressors as allies, and the righteous as combatants.’” Abu Dharr informed him that the Messenger salla Llahu ‘alayhi wa sallam told him of everything ‘Uthman will perpetrate and told him, “Allah has indeed revealed regarding you and ‘Uthman a verse.”

“What is it, O Messenger of Allah?”

He explained, “Allah’s statement, ‘And [recall] when We took your covenant …’”[24]

Al Qummi supposes that Allah’s statement:

فَٱلَّذِينَ هَاجَرُواْ وَأُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأُوذُواْ فِي سَبِيلِي وَقَٰتَلُواْ وَقُتِلُواْ لَأُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأُدۡخِلَنَّهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ثَوَابٗا مِّنۡ عِندِ ٱللَّهِۚ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلثَّوَابِ

So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed – I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward.[25]

This was revealed regarding Abu Dharr when ‘Uthman banished him to Rabadhah.[26]

Abu Dharr al Ghifari radiya Llahu ‘anhu according to the Rafidah is from those for whom the earth was created and by whose blessings the inhabitants are provided and supported. Imam ‘Ali ‘alayh al Salam states:

خلقت الأرض لسبعة بهم يرزقون وبهم يمطرون وبهم ينصرون أبو ذر وسلمان والمقداد وعمار وحذيفة وعبد الله بن مسعود وأنا إمامهم وهم الذين شهدوا الصلاة على فاطمة عليها السلام

The earth was created for seven individuals. Owing to them, the creation is provided for, rain is sent upon them, and they are assisted: Abu Dharr, Salman, Miqdad, ‘Ammar, Hudhayfah, ‘Abdullah ibn Mas’ud, and I am their Imam. They are the ones who witnessed the Salah upon Fatimah ‘alayha al Salam.[27]

Al Saduq elucidates:

معنى قوله خلقت الأرض لسبعة نفر ليس يعني من ابتدائها إلى انتهائها وإنما يعني بذلك أن الفائدة في الأرض قدرت في ذلك الوقت لمن شهد الصلاة على فاطمة عليها السلام وهذا خلق تقدير لا خلق تكوين

The meaning of his words, “The earth was created for seven individuals.” He does not mean from its beginning to its end. He only means that the benefit in the world determined at that time was for one who attended the Salah upon Fatimah ‘alayha al Salam. This is creation of appreciation not the creation of origination.[28]

They believe that Allah informed that He loves Abu Dharr and that Jannat desires him. It is reported that the Messenger salla Llahu ‘alayhi wa sallam affirmed:

إن الله يحب أربعة من أصحابي وأمرني بحبهم وأن الجنة تشتاق إليهم قلنا من هم يا رسول الله فقال أخي ووزيري ووارثي وخليفتي في أمتي وولي كل مؤمن بعدي علي بن أبي طالب وسلمان الفارسي وأبو ذر والمقداد بن الأسود

“Certainly, Allah loves four of my Companions and commanded me to love them; and Jannat desires them.”[29]

We said, “Who are they, O Messenger of Allah?”

He said, “My brother, my vizier, my heir, my successor in my Ummah, and the friend of every believer after me: ‘Ali ibn Abi Talib as well as Salman al Farisi, Abu Dharr, and Miqdad ibn al Aswad.”[30]

وعن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم الجنة مشتاقة إلى أربعة من أمتي فهبت أن أسأله من هم فأتيت أبا بكر فقلت له إن النبي قال إن الجنة تشتاق إلى أربعة من أمتي فقال أخاف ألا أكون منهم فيعيرني به بنو تيم فأتيت عمر فقلت له مثل ذلك فقال أخاف ألا أكون منهم فيعيرني بنو عدي فأتيت عثمان فقلت له مثل ذلك فقال أخاف ألا أكون منهم فيعيرني به بنو أمية فأتيت عليا فقلت إن النبي صلى الله عليه وسلم قال إن الجنة تشتاق إلى أربعة من أمتي فاسأله من هم فقال والله لأسألنه فإن كنت منهم لأحمدن الله وإن لم أكن منهم لأسألن الله أن يجعلني منهم فجاء وجئت معه إلى النبي صلى الله عليه وسلم فدخلنا عليه فقال له بأبي وأمي يا رسول الله أعلمني أنس أنك قلت إن الجنة مشتاقة إلى أربعة من أمتي فمن هم فأومأ إليه بيده وقال أنت والله أولهم أنت والله أولهم أنت والله أولهم فقال له بأبي وأمي فمن الثلاثة فقال له المقداد وسلمان وأبو ذر

Anas ibn Malik radiya Llahu ‘anhu reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam stated, “Jannat is desirous of four of my Ummah.”[31]

Anas continues: I feared asking him about them. I approached Abu Bakr and told him, “The Nabi said, ‘Jannat is desirous of four of my Ummah.’” He said, “I fear that I am not from them and thus Banu Taym will blame me.”

I came to ‘Umar and told him the same. He said, “I fear that I am not from them and Banu ‘Adi will blame me.”

I approached ‘Uthman and told him the same. He said, “I fear that I am not from them and Banu Umayyah will blame me.”

I finally came to ‘Ali and said, “The Nabi said, ‘Jannat is desirous of four of my Ummah.’ Ask him who they are.”

He said, “By Allah, I will certainly ask him. If I am from them, I will certainly praise Allah and if I am not from them, I will beg Allah to place me among them.”

He went and I went with him to the Nabi salla Llahu ‘alayhi wa sallam and entered his presence. ‘Ali asked him, “May my father and mother be sacrificed for you, O Messenger of Allah. Anas informed me that you said, ‘Certainly, Jannat is desirous of four of my Ummah.’ Who are they?”

He pointed to ‘Ali saying, “You, by Allah, are the first of them. You, by Allah, are the first of them. You, by Allah, are the first of them.”

He enquired, “May my father and mother be sacrificed for you, who are the [other] three?”

He said, “Miqdad, Salman, and Abu Dharr.”[32]

They affirm that Abu Dharr is known by the inhabitants of the heavens more than by the inhabitants of the earth. Abu ‘Abdullah reports:

إن أبا ذر مر برسول الله صلى الله عليه وسلم وعنده جبريل في صورة دحية الكلبي وقد استخلاه رسول الله صلى الله عليه وسلم فلما رآهما انصرف عنهما ولم يقطع كلامهما فقال جبريل يا محمد هذا أبو ذر قد مر بنا ولم يسلم علينا أما لو سلم علينا لرددنا عليه يا محمد إن له دعاء يدعو به معروفا عند أهل السماء فاسأله عنه إذا عرجت إلى السماء فلما ارتفع جبريل جاء أبو ذر إلى النبي صلى الله عليه وسلم فقال رسول الله ما منعك يا أبا ذر أن تكون قد سلمت علينا حين مررت بنا فقال ظننت يا رسول الله أن الذي كان معك دحية الكلبي قد استخليته لبعض شأنك فقال ذلك جبريل يا أبا ذر وقد قال أما لو سلم علينا لرددنا عليه فلما علم أبو ذر أنه كان جبريل دخله من الندامة ما شاء الله حيث لم يسلم فقال له رسول الله صلى الله عليه وسلم ما هذا الدعاء الذي تدعو به فقد أخبرني أن لك دعاء معروفا في السماء قال نعم يا رسول الله أقول اللهم أسألك الإيمان بك والتصديق بنبيك والعافية من جميع البلاء والشكر على العافية والغنى عن شرار الناس

Abu Dharr passed by the Messenger of Allah salla Llahu ‘alayhi wa sallam while Jibril was with him in the form of Dihyah al Kalbi and the Messenger of Allah salla Llahu ‘alayhi wa sallam was talking to him in privacy. When he saw them, he moved away from them and did not interrupt their discussion. Jibril said, “O Muhammad, Abu Dharr just passed by us yet did not greet us. Had he greeted us, we would have replied to him. O Muhammad, he has a famous supplication among the inhabitants of the heaven. You should ask about it when you ascend to the sky.”

After Jibril departed, Abu Dharr came to the Nabi salla Llahu ‘alayhi wa sallam who said to him, “Why did you not greet us when you passed by us, O Abu Dharr?”

He replied, “O Messenger of Allah, I thought that Dihyah al Kalbi was with you with whom you were speaking in privacy about your personal matter.”

He explained, “That was Jibril, O Abu Dharr. He told me that had you greeted us, we would have responded to your greeting.” When Abu Dharr learnt that it was Jibril, he was extremely sorrowful that he did not greet.

The Messenger of Allah salla Llahu ‘alayhi wa sallam asked him, “What is the supplication you make? He informed me that you have a famous supplication in the heaven.”

“Yes, O Messenger of Allah,” Abu Dharr responded. “I say: O Allah, I ask You of faith in You, belief in Your Messenger, safety from all calamities, gratitude upon safety, and independence from the evils of people.”[33]

They also believe that he is from the special disciples of the Nabi salla Llahu ‘alayhi wa sallam. Al Kazim [34] reports:

إذا كان يوم القيامة نادى مناد اين حواري محمد بن عبد الله رسول الله صلى الله عليه وسلم الذين لم ينقضوا العهد ومضوا عليه فيقوم سلمان والمقداد وأبو ذر … فهؤلاء المتحورة أول السابقين وأول المقربين وأول المتحورين من التابعين

On the Day of Qiyamah, a caller will announce, “Where are the special disciples of Muhammad ibn ‘Abdullah, the Messenger of Allah salla Llahu ‘alayhi wa sallam, who did not break the covenant and fulfilled it?” Salman, Miqdad, and Abu Dharr will stand up. These transformed men are the first of the forerunners, the primary ones drawn close, and the first transformed among the followers.”[35]

They affirm that Abu Dharr radiya Llahu ‘anhu is from the Sahabah who stood up and verified what Imam Amir al Mu’minin narrated from the Messenger of Allah salla Llahu ‘alayhi wa sallam when he implored them regarding Ghadir Khumm, saying:

أنشدوا الله من حفظ ذلك من رسول الله صلى الله عليه وسلم لما قام فأخبر به فقام زيد بن أرقم والبراء بن عازب وسلمان وأبو ذر والمقداد وعمار بن ياسر رضي الله عنهم فقالوا نشهد لقد حفظنا قول رسول الله صلى الله عليه وسلم وهو قائم على المنبر وأنت إلى جنبه وهو يقول يا أيها الناس إن الله أمرني أن أنصب لكم إمامكم والقائم فيكم بعدي ووصيي وخليفتي الذي فرض الله على المؤمنين في كتابه طاعته فقرنه بطاعته وطاعتي فأمركم بولايتي وولايته فإنه راجعت ربي خشية طعن أهل النفاق وتكذيبهم فأوعدني ربي لأبلغنها أو ليعذبني

“I implore in the name of Allah those who memorised this from the Messenger of Allah salla Llahu ‘alayhi wa sallam when he stood up and informed of it.” Zaid ibn Arqam, Bara’ ibn ‘Azib, Salman, Abu Dharr, Miqdad, and ‘Ammar ibn Yasir radiya Llahu ‘anhum stood up and submitted, “We testify that we have memorised the Messenger of Allah’s salla Llahu ‘alayhi wa sallam statement while he was standing on the pulpit and you were at his side. He said, ‘O people, indeed Allah commanded me to appoint for you an Imam, the Qa’im who will be among you after me, my Wasi, and Khalifah—whose obedience Allah mandated upon the believers in His book by joining His obedience and my obedience with it. He commanded you my Wilayah and his Wilayah. I responded to my Rabb fearing that the hypocrites will criticise and bely. My Rabb warned me that either I convey it or He will punish me.’”[36]

Sulaim ibn Qais al Hilali reports:

حدثني عبد الله بن جعفر بن أبي طالب رضي الله عنه قال كنت عند معاوية ومعنا الحسن والحسين وعنده عبد الله بن العباس والفضل بن العباس … يا معاوية سمعت رسول الله صلى الله عليه وسلم يقول وهو على المنبر وأنا بين يديه وعمر بن أبي سلمة وأسامة بن زيد وسعد بن أبي وقاص وسلمان الفارسي وأبو ذر الغفاري والمقداد والزبير بن العوام ألست أولى بالمؤمنين من أنفسهم فقلنا بلى يا رسول الله قال أليس أزواجي أمهاتكم لنا بلى يا رسول الله قال من كنت مولاه فعلي مولاه وضرب بيده على منكب علي عليه السلام وقال اللهم وال من والاه وعاد من عاداه

‘Abdullah ibn Jafar ibn Abi Talib radiya Llahu ‘anhu narrated to me: I was by Muawiyah and with us were Hassan and Hussain. ‘Abdullah ibn ‘Abbas and Fadl ibn ‘Abbas were by him as well…

“O Muawiyah, I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying while upon the pulpit, and I was in front of him together with ‘Umar ibn Abi Salamah, Usamah ibn Zaid, Sa’d ibn Abi Waqqas, Salman al Farisi, Abu Dharr al Ghifari, Miqdad, and Zubair ibn al ‘Awwam, ‘Do I not have more right to the believers than themselves?’

‘Definitely, O Messenger of Allah,’ we replied.

He said, ‘Are my wives not your mothers?’

We replied, ‘Definitely, O Messenger of Allah.’

He announced, ‘Whoever’s friend I am; ‘Ali is his friend.’ He patted ‘Ali’s ‘alayh al Salam shoulder saying, ‘O Allah, befriend the one who befriends him and show enmity to the one who shows him enmity.’”[37]

Sulaim ibn Qais al Hilali[38] says:

وقد سمعت ذلك من سلمان وأبي ذر والمقداد وذكروا أنهم سمعوا ذلك من رسول الله صلى الله عليه وسلم

I heard this from Salman, Abu Dharr, and Miqdad. They mentioned that they heard this from the Messenger of Allah salla Llahu ‘alayhi wa sallam.[39]

They state that Abu Dharr radiya Llahu ‘anhu and some other Sahabah pledged allegiance to ‘Ali ibn Abi Talib radiya Llahu ‘anhu by the command of Allah and His Messenger. It appears in Tafsir al ‘Ayyashi from Abu ‘Abdullah who reports:

لما سلموا على علي بإمرة المؤمنين قال رسول الله صلى الله عليه وسلم للأول قم فسلم على علي بإمرة المؤمنين فقال أمن الله ورسوله فقال نعم من الله ومن رسوله ثم قال لصاحبه قم وسلم على علي بامرة المؤمنين فقال أمن الله ورسوله قال نعم من الله ومن رسوله ثم قال يا مقداد قم فسلم على علي بامرة المؤمنين قال فلم يقل ما قال صاحباه ثم قال قم يا أبا ذر فسلم على علي بامرة المؤمنين فقام وسلم ثم قال قم يا سلمان وسلم على علي بامرة المؤمنين فقام وسلم حتى اذا خرجا وهما يقولان لا والله لا نسلم له ما قال أبدا فانزل الله تبارك وتعالى على نبيه ولا تنقضوا الإيمان بعد توكيدها وقد جعلتم الله عليكم كفيلا بقولكم أمن الله ورسوله إن الله يعلم ما تفعلون

When they handed the affairs of the believers to ‘Ali, the Messenger of Allah salla Llahu ‘alayhi wa sallam told the first[40], “Stand up and hand over the affairs of the believers to ‘Ali.”

He asked, “Is this from Allah and His Messenger?”

“Yes, it is from Allah and His Messenger,” he replied.

He then told his companion, “Stand up and hand over the affairs of the believers to ‘Ali.”

He asked, “Is this from Allah and His Messenger?”

“Yes, it is from Allah and His Messenger,” he replied.

He then said, “O Miqdad, stand and hand over the affairs of the believers to ‘Ali.” He did not say what the other two said. He then said, “O Abu Dharr, stand up and hand over the affairs of the believers to ‘Ali.” He stood up and handed it over. He then said, “Stand up, O Salman, and hand over the affairs of the believers to ‘Ali.” He stood up and complied. When they left, they were saying, “No, by Allah, we will never ever hand over to him what he said.” Upon this, Allah subhanahu wa ta ‘ala revealed upon His prophet: And fulfil the covenant of Allah when you have taken it, [O believers], and do not break oaths after their confirmation while you have made Allah, over you, a security [i.e., witness]. Your words: Is it from Allah and His Messenger? Indeed, Allah knows what you do.[41][42]

Abu Dharr radiya Llahu ‘anhu was a man of courageous words which were devoid of flattery and ostentation. Hence, he pledged allegiance to the Nabi salla Llahu ‘alayhi wa sallam that the critic’s criticism will not affect him for Allah’s sake and that he will speak the truth even if it be bitter.[43]

They say that the Nabi salla Llahu ‘alayhi wa sallam narrated plenty ahadith specifically to Abu Dharr radiya Llahu ‘anhu and specialised him with major characteristics. One of them is his statement, “O Abu Dharr, what will you do when you are in dregs?” and he intertwined his fingers. I said, “O Messenger of Allah, what command do you give me?” He said, “Be patient. Be patient. Be patient. Treat people with good character but oppose their actions.”[44] [45]

Abu Dharr radiya Llahu ‘anhu reports:

قال رسول الله صلى الله عليه وسلم يا أبا ذر كيف أنت إذا كانت عليك أمراء يستأثرون بالفيء قال قلت إذا والذي بعثك بالحق أضرب بسيفي حتى ألحق بك فقال أفلا أدلك على ما هو خير من ذلك اصبر حتى تلقاني

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “O Abu Dharr, what will you do when your rulers will embezzle booty?”

I said, “By the Being Who sent you with the truth, I will strike with my sword until I meet up with you.”

He said, “Should I not tell you something superior to this? Be patient until you meet me.”[46][47]

The Nabi salla Llahu ‘alayhi wa sallam instructed Abu Dharr to adopt seven characteristics. He reports:

أوصاني خليلي بسبع أن أنظر إلى من هو دوني ولا أنظر إلى من هو فوقي وأوصاني بحب المساكين والدنو منهم وأوصاني أن أقول الحق ولو كان مرا وأوصاني أن أصل رحمي وإن أدبرت وأوصاني ألا أخاف في الله لومة لائم وأوصاني أن أستكثر من قول لا حول ولا قوة إلا بالله العلي والعظيم فإنها من كنوز الجنة

My bosom friend advised me of seven: To look at those lower than me and not those above me. He advised me to love and draw close to the poor. He advised me to speak the truth even if it be bitter. He advised me to maintain family ties even if they are severed. He advised me not to fear the critic’s criticism for Allah’s sake. He advised me to increase in recitation of la hawla wa la quwwata bi Allah al ‘Ali al ‘Azim (there is no strength or might except with Allah, the Lofty, the Mighty) for it is one of the treasures of Jannat.[48] [49]

Abu ‘Abdullah reports:

طلب أبو ذر رسول الله صلى الله عليه وآله فقيل له في حائط كذا وكذا فتوجه في طلبه فوجده نائما فأعظمه أن ينبهه فأراد أن يستبرئ نومه من يقظته فأخذ عسيبا يابسا فكسره ليسمعه صوته فسمعه رسول الله صلى الله عليه وآله فرفع رأسه فقال يا أبا ذر تخدعني أما علمت أني أرى أعمالكم في منامي كما أراكم في يقظتي إن عيني تنامان ولا ينام قلبي

Abu Dharr sought the Messenger of Allah salla Llahu ‘alayhi wa sallam. He was told that the latter is in a certain orchard. He went in search of him and found him asleep. He considered it grave to awaken him. He intended to rid his sleep from his wakeful state. He thus took a dry palm branch and broke it in order for him to hear. The Messenger of Allah heard it and lifted his head, saying, “O Abu Dharr, you are deceiving me. Do you not know that I see your actions in my sleep as I see you while awake? My eyes sleep but my heart does not.”[50]

Abu Dharr al Ghifari radiya Llahu ‘anhu asked the Nabi salla Llahu ‘alayhi wa sallam about many aspects. He asked him about Tahiyyat al Masjid, the most beloved of actions to Allah, Jihad, fasting, the greatest verse of the Qur’an, the Prophets who is the first and what is their number, and the books and their number. The Messenger salla Llahu ‘alayhi wa sallam advised him to adopt taqwa, to observe lengthy silence, and to abstain from plenty laughter.[51]

When the people fell into fitnah (trial)—as they suppose—with Abu Bakr al Siddiq’s Imamah, Abu Dharr was among those who assisted and supported ‘Ali ibn Abi Talib’s Imamah, publicised the truth, did not remain silent, and invited the Muslims to it with all courage and truthfulness. He was the loudspeaker of Amir al Mu’minin’s merits until he met Allah subhanahu wa ta ‘ala.[52] Ibn ‘Abbas radiya Llahu ‘anhuma reports that he said during his debate with Muawiyah radiya Llahu ‘anhu:

وقد بقي من أصحابنا الذي هو بمنزلة هارون من موسى من أهل بيته ناس سلمان وأبو ذر والمقداد والزبير ثم رجع الزبير وثبت هؤلاء الثلاثة مع إمامهم حتى لقوا الله

Men from his household who are among our companions remain—they are on the position of Harun from Musa: Salman, Abu Dharr, Miqdad, and Zubair. Zubair then retracted and these three remained firm with their Imam until they met Allah.[53]

They suppose that Abu Dharr radiya Llahu ‘anhu said:

سمعت رسول الله يقول لعلي كلمات ثلاثا لأن تكون لي واحدة منهن أحب إلي من الدنيا وما فيها سمعته يقول اللهم أعنه واستعن به اللهم انصره وانتصر به فإنه عبدك وأخو رسولك ثم قال أبو ذر أشهد لعلي بالولاء والإخاء والوصية

I heard the Messenger of Allah telling ‘Ali three sentences; having one in my favour would be more beloved to me than the world and its contents. I heard him saying, “O Allah, assist him and seek assistance through him. O Allah help him and seek revenge through him, for he is Your servant and the brother of Your Messenger.” Abu Dharr continues: I testify for ‘Ali loyalty, brotherhood, and Wasiyyah[54].[55]

Ahnaf ibn Qais reports from Abu Dharr:

كنا ذات يوم عند رسول الله صلى الله عليه وسلم في مسجد قباء ونحن نفر من أصحابه إذ قال معاشر أصحابي يدخل عليكم من هذا الباب رجل هو أمير المؤمنين وإمام المسلمين قال فنظروا وكنت فيمن نظر فإذا نحن بعلي بن أبي طالب قد طلع فقام رسول الله صلى الله عليه وسلم فاستقبله وعانقه وقبل ما بين عينيه وجاء به حتى أجلسه إلى جانبه ثم أقبل علينا بوجهه الكريم فقال هذا إمامكم من بعدي طاعته طاعتي ومعصيته معصيتي وطاعتي طاعة الله ومعصيتي معصية الله

One day, we, a group of Companions, were in the presence of the Messenger of Allah salla Llahu ‘alayhi wa sallam in Masjid Quba’ when he said, “O gathering of my Companions, a man will enter upon you from this door who will be the leader of the believers and Imam of the Muslims.” People gazed attentively and I was among those who looked on. Suddenly, ‘Ali ibn Abi Talib appeared. The Messenger of Allah salla Llahu ‘alayhi wa sallam stood up, welcomed him, embraced him, kissed him between the eyes, brought him, and seated him at his side. He then turned his noble face to us and announced, “This is your Imam after me. His obedience is my obedience and his disobedience is my disobedience. My obedience is Allah’s obedience and my disobedience is Allah’s disobedience.”[56]

Abu Sakhilah[57] reports: I came to Abu Dharr al Ghifari and said, “O Abu Dharr, I see disagreement. What do you instruct me?” He advised me:

عليك بهاتين الخصلتين كتاب الله والشيخ علي بن أبي طالب فإني سمعت رسول الله صلى الله عليه وسلم يقول هذا أول من آمن بي وأول من يصافحني يوم القيامة وهو الصديق الأكبر وهو الفاروق الذي يفرق بين الحق والباطل

Adhere to two characteristics: the Book of Allah and the Sheikh ‘Ali ibn Abi Talib as I heard the Messenger salla Llahu ‘alayhi wa sallam saying, “This is the first to believe in me, the first to shake my hand on the Day of Qiyamah, he is the greatest Siddiq, and the Criterion who differentiates between truth and falsehood.”[58]

Muawiyah ibn Tha’labah al Laythi[59] reports: Abu Dharr fell ill and bequeathed to ‘Ali. Someone who visited him suggested, “Had you bequeathed to Amir al Mu’minin ‘Uthman it would be better than your bequest to ‘Ali.” He said:

والله لقد أوصيت إلى أمير المؤمنين والله إنه للربيع الذي يسكن إليه ولو فارقكم لقد أنكرتم الناس وأنكرتم الأرض قال قلت يا أبا ذر إنا لنعلم أن أحبهم إلى رسول الله صلى الله عليه وسلم أحبهم إليك قال أجل قلنا فأيهم أحب إليك قال هذا الشيخ المظلوم المضطهد حقه يعني علي بن أبي طالب

“By Allah, I definitely bequeathed to Amir al Mu’minin. By Allah, he is for spring which he lives in. If he were to separate from you, you would disown people and disown the earth.”

I said, “O Abu Dharr, we know that the most beloved to the Messenger of Allah is the most beloved to you.”

“Yes,” he said.

“Who is the most beloved to him?”

“This Sheikh who is oppressed and whose right has been suppressed—’Ali ibn Abi Talib.”[60]

Based on the above and what will appear shortly, it is apparent that the Rafidah’s praise for Abu Dharr and defending him has reasons—as they believe—which we will condense in the upcoming points:

They believe that Abu Dharr al Ghifari believed in ‘Ali’s Imamah and disbelieved in Abu Bakr’s Imamah It appears on the authority of Musa ibn Jafar that it was said to those who broke the Bay’ah of ‘Ali ibn Abi Talib:

فآمنوا بهذا النبي وسلموا لهذا الإمام في الظاهر والباطن كما آمن الناس المؤمنون كسلمان والمقداد وأبي ذر وعمار

Believe in this Nabi and submit to this Imam externally and internally as the people, the believers, believed, like Salman, Miqdad, Abu Dharr, and ‘Ammar.[61]

This is the fundamental with which the Rafidah scale their opposition, the axis upon which their ahadith rotate, and the fundamental to which their beliefs return. It is not the Qur’an and Sunnah. They excommunicated the Sahabah radiya Llahu ‘anhum and fabricated narrations to bolster this affair.[62] Al Saduq says:

واعتقادنا فيمن جحد إمامة أمير المؤمنين علي بن أبي طالب عليه السلام أنه بمنزلة من جحد نبوة جميع الأنبياء

Our belief regarding one who rejects Amir al Mu’minin ‘Ali ibn Abi Talib’s Imamah is on the rank of one who rejects the Nubuwwah of all the Prophets.[63]

Abu ‘Abdullah states:

لو جحد أمير المؤمنين جميع من في الأرض لعذبهم الله جميعا وأدخلهم النار

If all the inhabitants of the earth reject Amir al Mu’minin, Allah will punish them all and throw them in Hell.[64]

Al Sadiq narrates:

علي عليه السلام باب هدى من تقدمه كان كافرا ومن تخلف عنه كان كافرا

‘Ali ‘alayh al Salam is the door of guidance. One who goes ahead of him is a disbeliever and one who remains behind him is a disbeliever.[65]

The Rafidah believe that Abu Dharr al Ghifari radiya Llahu ‘anhu is among the first to announce partisanship to ‘Ali ibn Abi Talib radiya Llahu ‘anhu and loyalty to him after the Messenger of Allah salla Llahu ‘alayhi wa sallam, mentioning his merits and virtues and remaining steadfast on this belief.[66] He would say in the Adhan after the testimony of Messengerhood, the testimony of Wilayah for ‘Ali ibn Abi Talib radiya Llahu ‘anhu.[67] They believe that the Nabi salla Llahu ‘alayhi wa sallam supported him for this. It is reported that a man entered the presence of the Nabi salla Llahu ‘alayhi wa sallam and submitted, “O Messenger of Allah, Abu Dharr mentions in the Adhan after the testimony, Wilayah to ‘Ali and shouts, ‘I testify that ‘Ali is the Wali of Allah.’” He responded:

كذلك أو نسيتم قولي في غدير خم من كنت مولاه فعلي مولاه فمن نكث فإنما ينكث على نفسه

This is exactly how it ought to be. Have you forgotten my statement at Ghadir Khumm, “Whoever’s friend I am; ‘Ali is his friend”? Whoever breaks (the covenant), he breaks it to his own detriment.[68]

He is the announcer of the merits of the Ahlul Bayt. Moreover, the spread of the creed of the Ahlul Bayt (Tashayyu’) in Jabal ‘Amil and other areas was at his hands.[69] Muhammad Jawwad Al al Faqih says:

فقد كان أبو ذر ممن ثبت على هذا المبدأ فنافح عنه ودافع أكثر من جبهة وفي عدة مواطن ودعا المسلمين إليه بكل جرأة وصراحة وحتى آخر لحظة في حياته ففي مكة كان لسانه يلهج بذلك وفي المدينة وكما في الشام وحتى في منفاه الأخير في الربذة لم يتوان ولم يتلكأ في تأدية الأمانة

Abu Dharr was among those who remained steadfast on this foundation; he defended it and upheld it more than on the battle front and at many instances. He invited the Muslims to it with all courage and clarity, even in the last moments of his life. In Makkah, his tongue was dedicated to this, and in Madinah, and similarly in Greater Syria; even in his last expulsion to Rabadhah, he did not slacken and did not tarry in fulfilling the trust.[70]

He was extremely opposed to ‘Uthman and Muawiyah—may Allah be pleased with them. Hence, the Rafidah regard that due to this stance, he was able to utter the first protest in Islam which shook the haughtiness of the leaders and he was able to perpetuate his name in the Islamic history as the first rebel known to history and he is deserving of being labelled the chief of rebellion.[71]

Muhammad Jawwad Al al Faqih: writes:

إن هذا الانحراف الواضح في سياسة عثمان هو الذي فتح عليه أبواب المعارضة في عدة جبهات في المدينة والشام ومصر والعراق ومن أجلاء الصحابة وعظمائهم فقد ألزمتهم هذه السياسة بالتحرك المعاكس لها أملا في إرجاع الحق إلى نصابه وتداركا لما قد تسببه من نتائج خطيرة على المجتمع الإسلامي كافة

This open deviation in ‘Uthman’s policy is the cause for opening the doors of opposition on many fronts, in Madinah, Greater Syria, Egypt, and Iraq and from eminent and grand Sahabah. This policy forced them to a counter-movement to it, hoping to return the truth to its origin and to correct the dangerous outcomes which followed upon the entire Islamic populace.[72]

Abu Dharr is among those who publicised the truth without fearing the critic’s criticism for Allah’s sake. Although ‘Ali ibn Abi Talib commanded him to remain silent, he persisted on manifesting the truth.[73] Ibn Abi al Hadid:

إن عثمان لما أعطى مروان وغيره بيوت الأموال واختص زيد بن ثابت بشيء منها جعل أبو ذر يقول بين الناس وفي الطرقات وفي الشوارع بشر الكانزين بعذاب أليم ويرفع بذلك صوته ويتلو قوله تعالى يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيرًا مِّنَ الْأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

When ‘Uthman gave Marwan and others houses of wealth and gave specifically to Zaid ibn Thabit a portion of it, Abu Dharr began announcing to the people, on the pathways and on the streets: “Give glad tidings to those who hoard of a severe punishment.” He would raise his voice saying this and recite Allah’s statement: O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert [them] from the way of Allah. And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.[74] [75]

The Rafidah believe that Abu Dharr al Ghifari radiya Llahu ‘anhu was subjected to oppression from ‘Uthman in Madinah and from Muawiyah in Greater Syria. None stood in front of this oppression besides ‘Ali ibn Abi Talib, ‘Aqil, Hassan, Hussain, and ‘Ammar ibn Yasir radiya Llahu ‘anhum.[76]

What indicates to this—according to their assumption—is what appears in Kitab al Fusul from Abu Mikhnaf[77] that Abu Dharr wrote to Hudhayfah ibn al Yaman complaining to him of what ‘Uthman did to him. Among the things he said were:

يا أخي أنت ممن أستريح إلى التصريح إليه ببثي وحزني وأشكو إليه تظاهر الظالمين إني رأيت الجور يعمل به بعيني وسمعته يقال فرددته فحرمت العطاء وسيرت إلى البلاد وغربت عن العشيرة والإخوان وحرم الرسول صلى الله عليه وسلم وأعوذ بربي العظيم أن يكون مني هذا شكوى أن ركب مني ما ركب بل أنبأتك أني قد رضيت ما أحب لي ربي وقضاه علي وأفضت ذلك إليك لتدعو الله لي ولعامة المسلمين بالروح والفرج وبما هو أعم نفعا وخير مغبة وعقبى والسلام

O my brother! You among those upon whom I can rely to speak openly of my grief and sorrow and to complain to of the hypocrisy of the oppressors. I see oppression being committed with my eyes and hear it being told. I opposed it and I was thus prevented from a stipend, banished from the land, and isolated from family and friends and the sanctuary of the Messenger salla Llahu ‘alayhi wa sallam. I seek protection in my Rabb, the Grand, that this be a complaint from me of what has been perpetrated against me. Rather, I inform you that I am pleased with what my Rabb is happy with for me and His decree over me. I report it to you in detail so that you may pray for me and the general Muslims of mercy and release from suffering and aspects—the benefits of which are extensive with the best outcome and result. Peace [upon you].[78]

Al Waqidi[79] reports:

ثم إن عثمان حظر على الناس أن يقاعدوا أبا ذر أو يكلموه فمكث كذلك أياما ثم أتي به فوقف بين يديه فقال أبو ذر ويحك يا عثمان أما رأيت رسول الله صلى الله عليه وآله ورأيت أبا بكر وعمر هل هديك كهديهم أما إنك لتبطش بي بطش جبار فقال عثمان اخرج عنا من بلادنا فقال أبو ذر ما أبغض إلى جوارك إلى أين أخرج قال حيث جئت قال أخرج إلى أرض الشام أرض الجهاد قال إنما جلبتك من الشام لما قد أفسدتها أفأردك إليها قال أفأخرج إلى العراق قال لا إنك إن تخرج إليها تقدم على قوم أولي شقة وطعن على الأئمة والولاة قال أفأخرج إلى مصر قال لا قال فإلى أين أخرج قال إلى البادية قال أبو ذر أصير بعد الهجرة أعرابيا قال نعم قال أبو ذر فأخرج إلى بادية نجد قال عثمان بل إلى الشرق الأبعد أقصى فأقصى امض على وجهك هذا فلا تعدون الربذة فخرج إليها

‘Uthman thereafter forbid the people from sitting with and speaking to Abu Dharr. He remained like this for many days. He was then brought to him and placed in front of him. Abu Dharr said, “Woe to you, O ‘Uthman! Have you not seen the Messenger of Allah salla Llahu ‘alayhi wa sallam and Abu Bakr and ‘Umar? Is your behaviour like theirs? You have dealt with me like a tyrant.”

‘Uthman said, “Get out of our land.”

“Living with you is much hated to me. Where should I go?”

“Wherever you want.”

“I will go to the land of Greater Syria, the land of Jihad.”

“I only brought you from Greater Syria because you corrupted it. Should I return you there?”

“Should I go to Iraq?”

“No. If you go there, you will meet a people who disobey and criticise the governors and leaders.”

“Should I go to Egypt?”

“No.”

“So where should I go?”

“Go to the wilderness.”

Abu Dharr said, “Should I become a Bedouin after Hijrah?”

“Yes.”

“Should I go to the wilderness of Najd?”

“No, to the furthest east, further and further. Go in this direction and do not pass Rabadhah.”

He thus left to it.[80]

The Rafidah glorify Abu Dharr and other Sahabah and manifest that the relationship was excellent. But this is only outwardly. The reality is totally different. Proofs for this are the following:

It appears in Ikhtiyar Ma’rifat al Rijal:

قال أمير المؤمنين يا أبا ذر إن سلمان لو حدثك بما يعلم لقلت رحم الله قاتل سلمان

Amir al Mu’minin said, “O Abu Dharr. If Salman were to narrate to you what he knows, you would have prayed, ‘May Allah have mercy on Salman’s killer.’”[81]

Abu Basir reports that he heard Abu ‘Abdullah saying that the Messenger of Allah salla Llahu ‘alayhi wa sallam said:

يا سلمان لو عرض علمك على مقداد لكفر يا مقداد لو عرض علمك على سلمان لكفر

O Salman, had your knowledge been presented to Miqdad, he would have disbelieved. O Miqdad, had your knowledge been presented to Salman, he would have disbelieved.[82]

Jafar narrates from his father who said:

ذكرت التقية يوما عند علي فقال لو علم أبو ذر ما في قلب سلمان لقتله ولقد آخى رسول الله بينهما فما ظنك بسائر الخلق

I spoke about Taqiyyah one day to ‘Ali. He said, “Had Abu Dharr known what is in Salman’s heart, he would have killed him whereas the Messenger of Allah salla Llahu ‘alayhi wa sallam contracted brotherhood between them. What is your thought regarding the rest of the creation then?”[83]

The author of al Kafi writes in plenty narrations that one who does not believe in twelve Imams is a disbeliever even if he be from the Ahlul Bayt. One such narration is from Abu Jafar commenting on Allah’s statement:

وَيَوۡمَ ٱلۡقِيَٰمَةِ تَرَى ٱلَّذِينَ كَذَبُواْ عَلَى ٱللَّهِ وُجُوهُهُم مُّسۡوَدَّةٌۚ أَلَيۡسَ فِي جَهَنَّمَ مَثۡوٗى لِّلۡمُتَكَبِّرِينَ

And on the Day of Resurrection you will see those who lied about Allah [with] their faces blackened. Is there not in Hell a residence for the arrogant?[84]

He said:

من قال إني إمام وليس بإمام قال قلت وإن كان علويا قال وإن كان علويا قلت وإن كان من ولد علي بن أبي طالب قال وإن كان

He explained, “[It refers to] one who claims to be an Imam but he is not an Imam.”

I asked, “Even if he be an ‘Alawi?”

“Even if he be an ‘Alawi,” he responded.

“Even if he is from the progeny of ‘Ali ibn Abi Talib ‘alayh al Salam?”

“Then too,” he replied.[85]

Hussain ibn al Mukhtar[86] reports:

قلت لأبي عبد الله عليه السلام جعلت فداك وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِيْنَ كَذَبُوْا عَلَى اللهِ قال كل من زعم أنه إمام وليس بإمام قلت وإن كان فاطميا علويا قال وإن كان فاطميا علويا

I asked Abu ‘Abdullah ‘alayh al Salam, “May I be sacrificed for you. And on the Day of Qiyamah you will see those who lied about Allah.”

He explained, “[It refers to] everyone who claims to be an Imam but he is not an Imam.”

I asked, “Even if he be an ‘Alawi Fatimi?”

“Even if he be an ‘Alawi Fatimi,” he responded.[87]

Abu ‘Abdullah says:

ثلاثة لا يكلمهم الله يوم القيامة ولا يزكيهم ولهم عذاب أليم من ادعى إمامة من الله ليست له ومن جحد إماما من الله ومن زعم أن لهما في الإسلام نصيبا

Three persons – Allah will neither look at them on the Day of Qiyamah nor purify them and they will have a severe punishment. Whoever claims he is an Imam and is not, whoever rejects the Imamah of an Imam from Allah, and whoever thinks that they [Abu Bakr and ‘Umar] have a share in Islam.^[88]

Abu ‘Abdullah reports:

من أشرك مع إمام إمامته من عند الله من ليس إمامته من الله كان مشركا بالله

Whoever associates with the Imamah’s Imam from the side of Allah one who’s Imamah is not from Allah is ascribing partners with Allah.[89]

It is deduced from these explicit texts that the Rafidah excommunicate all the Companions of the Nabi salla Llahu ‘alayhi wa sallam including the Ahlul Bayt among them—as they did not accept the Imamah of the twelve individuals the Shia concocted. It is deduced that their conduct is based on Taqiyyah and concealment and what they publicise is contrary to reality. Tashayyu’ is only a façade to employ their wicked motives, conceal evil, and conspire against Islam and the Muslims. This is the practice of the innovators and deviants. Allah subhanahu wa ta ‘ala determines:

وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَٰنِ وَلَا تَجۡعَلۡ فِي قُلُوبِنَا غِلّٗا لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٞ رَّحِيمٌ

And [there is a share for] those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”[90] [91]

This makes it clear that the Rafidah’s praise for Abu Dharr and the assumed reasons and false reports they mention which outwardly defend him and other Sahabah radiya Llahu ‘anhum are not actual. They only intend to bolster their false, wayward belief through this and insult the Sahabah radiya Llahu ‘anhum. Hence, they do not regard Abu Dharr as one of the infallible Imams. They set him up as only one of the helpers of ‘Ali ibn Abi Talib. Muhammad Jawwad Al al Faqih states:

إلى غير ذلك من النصوص والأخبار التي تصرح بتشيع أبي ذر وغيره من الصحابة لعلي عليه السلام وآل البيت الطاهر تشيعا ليس عاطفيا يقتصر على حبهم فحسب بل تشيعا مبدئا ينادي بأحقية علي في الخلافة بعد رسول الله صلى الله عليه وسلم بلا فصل استنادا إلى ما سمعه هو وبقية الصحابة منه في ذلك كحديث الغدير

As well as other texts and reports which clearly mention the Tashayyu’ (partisanship) of Abu Dharr and other Sahabah to ‘Ali ‘alayh al Salam and the pure Ahlul Bayt, a partisanship that is not emotional which is limited to their love only, but rather an ideological partisanship which announces the worthiness of ‘Ali for the Caliphate after the Messenger of Allah immediately, with support from what he and the rest of the Sahabah heard from the Messenger like the report of al Ghadir.[92]

Jafar al Muhajir emphasises this reality saying:

بل إنني أعتقد اعتقادا راسخا بأن النصوص الموجودة بين أيدينا لسيرة هذا الصحابي الجليل ذي المصداقية التي لا جدال فيها وقد خضعت لعملية تزوير شاملة ومدروسة لأهداف سياسية بحيث تظهر الرجل شخصية قلقة رافضة ومعترضة أحيانا

In fact, I believe with certainty that the texts present before us of the biography of this eminent Sahabi, corroborative in which there is no dispute, have been placed to disfigure inclusively and efface political motives, in a manner that portrays the man as a perturbed personality, a renegade and opposition at times.[93]

NEXT⇒ Section 3 – Misconceptions of the Rafidah regarding Abu Dharr and their Refutation – His Stance on Abu Bakr al Siddiq’s Caliphate

[1] Al rukn according to the Rafidah: A Sahabi who competed with all the Sahabah in virtue, adhered to the Ahlul Bayt, supported them outwardly and inwardly, and did not befriend any of their opposition. (Tanqih al Maqal, vol. 18 pg. 136, Hadith: 4764.)

[2] ‘Uyun Akhbar al Rida, vol. 2 pg. 134; al Mufid: al Ikhtisas, pg. 9; al Tusi: Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 27; A’yan al Shia, vol. 20 pg. 592; Tanqih al Maqal, vol. 16 pg. 25.

[3] Jafar al Muhajir: Al Ta’sis li Tarikh al Shia fi Lubnan wa Suriyyah, pg. 2; Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 56.

[4] He is ‘Abdullah ibn Harun al Rashid ibn Muhammad al Mahdi ibn Abi Jafar al Mansur al ‘Abbasi, Abu al ‘Abbas, from the men of the Banu al ‘Abbas. He was a distinguished personality, eloquent, and articulate. He revered the experts of theory and they would debate in his gathering. He is the first to test the scholars on the issue of the creation of the Qur’an and showed sternness towards them. He passed away in Rajab, 218 AH at the age of 48. (Siyar A’lam al Nubala’, vol. 10 pg. 272-290.)

[5] He is ‘Ali ibn Musa al Kazim ibn Jafar al Sadiq ibn Muhammad al Baqir ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib al Hashimi al ‘Alawi al Madani, Abu al Hassan. He was born in Madinah in 148 AH. Al Ma’mun summoned him to Khorasan, honoured him extensively, and appointed him crown prince. He passed away in 203 AH. (Siyar A’lam al Nubala’, vol. 9 pg. 387-393; Tahdhib al Tahdhib, vol. 4 pg. 243-244.)

[6] ‘Uyun Akhbar al Rida, vol. 2 pg. 129; Hashim al Bahrani: Ghayat al Maram, vol. 2 pg. 117; Jafar al Subhani: Adwa’ ‘ala ‘Aqa’id al Shia, pg. 349.

[7] ‘Uyun Akhbar al Rida, vol. 2 pg. 134; al Ikhtisas, pg. 6-10; al Khisal, pg. 583; al Majlisi: Mir’at al ‘Uqul, vol. 3 pg. 268; Bihar al Anwar, vol. 22 pg. 318; al Shirazi: Al Darajat al Rafi’ah, pg. 213; ‘Ali al Nimazi: Mustadrak Safinat al Bihar, vol. 1 pg. 201.

[8] Al Ikhtisas, pg. 2; al Khu’i: Mu’jam Rijal al Hadith, vol. 19 pg. 240; al Tusi: Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 38.

[9] Tafsir al ‘Ayyashi, vol. 1 pg. 199; Bihar al Anwar, vol. 22 pg. 331.

[10] Al Kulayni: Al Kafi, vol. 2 pg. 344; al Ikhtisas, pg. 9; al Hilli: Kashf al Yaqin fi Fada’il Amir al Mu’minin, vol. 1 pg. 218.

[11] Tafsir al ‘Ayyashi, vol. 1 pg. 304; Mu’jam Rijal al Hadith, vol. 4 pg. 156; Hassan ibn ‘Ali ibn Dawood al Hilli: Rijal Ibn Dawood, pg. 218; Bihar al Anwar, vol. 13 pg. 180, vol. 22 pg. 350; al Darajat al Rafi’ah, pg. 415; ‘Abdullah Shibr: Haqq al Yaqin, vol. 1 pg. 218.

[12] He is Yahya ibn al Qasim Abu Basir al Asadi or Abu al Qasim Ishaq. He is among the reliable narrators according to the Rafidah. He reports from Imam Abu Jafar al Baqir and Imam Abu ‘Abdullah al Sadiq. He wrote Kitab Manasik al Hajj and Kitab Yawm wa Laylah. He died in 150 AH. (Mustafa al Hussaini: Kitab Naqd al Rijal, vol. 5 pg. 81-84.)

[13] Surah al Kahf: 107.

[14] Tafsir al Qummi, vol. 2 pg. 47; Bihar al Anwar, vol. 4 pg. 151, vol. 8 pg. 123; Tafsir Nur al Thaqalayn, vol. 3 pg. 313; al Tabataba’i: Tafsir al Mizan, vol. 13 pg. 402.

[15] Surah al Tawbah: 100.

[16] Tafsir al Qummi, vol. 1 pg. 394; al Mufid: Al Ifsah, pg. 71; Bihar al Anwar, vol. 22 pg. 324; Tafsir Nur al Thaqalayn, vol. 2 pg. 255; al Intisar, vol. 5 pg. 198.

[17] Surah al Anfal: 2-4.

[18] Tafsir al Qummi, vol. 1 pg. 255; al Qummi al Himyari: Qurb al Isnad, pg. 27; Tafsir al Safi, vol. 2 pg. 268; Bihar al Anwar, vol. 22 pg. 318, vol. 35 pg. 342.

[19] Surah al Tawbah: 117.

[20] Tafsir al Qummi, vol. 1 pg. 297.

[21] Surah al Tin: 6.

[22] Tafsir Furat ibn Ibrahim al Kufi, pg. 577; Bihar al Anwar, vol. 41 pg. 16.

[23] Surah al Baqarah: 84-85.

[24] Tafsir al Qummi, vol. 1 pg. 51-54; Tafsir al Safi, vol. 1 pg. 154-156; Mustadrak al Wasa’il, vol. 11 pg. 94; Bihar al Anwar, vol. 22 pg. 432; Tafsir Nur al Thaqalayn, vol. 1 pg. 95; Tafsir al Qummi, vol. 1 pg. 129; Tafsir al Safi, vol. 1 pg. 410.

[25] Surah Al ‘Imran: 195.

[26] Tafsir al Qummi, vol. 1 pg. 129; Tafsir al Safi, vol. 1 pg. 410.

[27] Al Khisal, vol. 2 pg. 360-361; al Ikhtisas, pg. 5; Rawdat al Wa’izin, pg. 280; Bihar al Anwar, vol. 22 pg. 34, vol. 43 pg. 208; Tafsir Nur al Thaqalayn, vol. 5 pg. 189.

[28] Al Khisal, vol. 2 pg. 361; Bihar al Anwar, vol. 324 pg. 324.

[29] Ahmed and al Tirmidhi document it on the authority of Buraydah with the words:

إن الله أمرني بحب أربعة وأخبرني أنه يحبهم …

Allah commanded me to love four and informed me that He loves them. (Musnad Ahmed, vol. 5 pg. 351; Jami’ al Tirmidhi, Hadith: 3718.)

Al Tirmidhi comments, “This is a hassan hadith. We do not know it except from the chain of Sharik.” Al Albani graded it da’if (weak) in Da’if al Jami’, pg. 226.

[30] Kitab Sulaim ibn Qais, pg. 270; al Khisal, vol. 1 pg. 253; al Ansari: Al Fada’il al ‘Adadiyyah, pg. 269; al Hilli: Minhaj al Karamah, pg. 108; al Mufid: Al Amali, pg. 124; Bihar al Anwar, vol. 22 pg. 350; Tafsir Nur al Thaqalayn, vol. 5 pg. 210; ‘Abdul Hussain al Amini: Al Ghadir fi al Kitab wa al Sunnah wa al Adab, vol. 9 pg. 414; Haqq al Yaqin fi Ma’rifat Usul al Din, vol. 1 pg. 219.

[31] Al Tabarani in al Mu’jam al Kabir, vol. 6 pg. 215 and Abu Nuaim in al Hilyat, vol. 1 pg. 190 document from Anas ibn Malik with the wording:

إن الجنة تشتاق إلى أربعة علي وعمار وسلمان والمقداد

Certainly, Jannat desires four: ‘Ali, ‘Ammar, Salman, and Miqdad.

Ibn ‘Asakir, vol. 7 pg. 204, narrates it from Ibn ‘Abbas but lists Abu Dharr instead of Salman. He narrates it on the authority of ‘Ali but lists Abu Dharr instead of ‘Ammar. He narrates it from Hudhayfah but lists Abu Dharr instead of Miqdad. Al Albani says in al Silsilah al Da’ifah, vol. 5 pg. 352, “In short, the hadith is weak as all the chains are baseless, very weak. None of them have anything making it possible to repair the weakness in the first chain, with diversity regarding mention of Abu Dharr.”

NB: The story which the Rafidah mention in the narration of Anas is a fabrication and added onto this hadith. (Al Silsilah al Da’ifah, vol. 5 pg. 552-553.)

[32] Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 129-133; Hassan al Hilli: Kashf al Yaqin fi Fada’il Amir al Mu’minin, pg. 275-276; al Sirat al Mustaqim, vol. 1 pg. 245; Bihar al Anwar, vol. 22 pg. 331.

[33] Al Kafi, vol. 2 pg. 587; al Amali, pg. 254; Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 105; A’yan al Shia, vol. 16 pg. 469.

[34] He is Musa ibn Jafar al Sadiq ibn Muhammad al Baqir ibn ‘Ali Zayn al ‘Abidin ibn al Hussain ibn ‘Ali ibn Abi Talib, Abu al Hassan, the seventh of the twelve Imams. He was born in 128 AH and passed away in 183 AH. He has a Musnad which covers seven pages. (Wafayat al A’yan, vol. 5 pg. 308; al A’lam, vol. 7 pg. 321.)

[35] Al Ikhtisas, pg. 6; Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 38; Rawdat al Wa’izin, pg. 280; Bihar al Anwar, vol. 22 pg. 341; Tafsir Nur al Thaqalayn, vol. 5 pg. 210; A’yan al Shia, vol. 13 pg. 513.

[36] Kitab Sulaim ibn Qais, pg. 199; al Ihtijaj, vol. 1 pg. 337; al Amini: Al Ghadir, vol. 1 pg. 165, 341; Ghayat al Maram, vol. 1 pg. 118.

[37] He is Sulaim ibn Qais al Hilali al ‘Amiri al Kufi, from the companions of ‘Ali ibn Abi Talib radiya Llahu ‘anhu. He lived in Kufah until Hajjaj entered Iraq. He then fled to the Persian lands and sought refuge in the house of Aban ibn ‘Ayyash until he died by him in 85 AH. He wrote Kitab al Saqifah which is commonly known as Kitab Sulaim ibn Qais. It is one of the fundamentals among the Rafidah. (Al Fihrist, vol. 6 pg. 275; al A’lam, vol. 3 pg. 119.)

[38] Kitab Sulaim ibn Qais, pg. 361-362; al Khisal, vol. 2 pg. 477; al Ihtijaj, vol. 1 pg. 3-4; al Ghadir, vol. 1 pg. 199.

[39] Al Kafi, vol. 1 pg. 529; al Khisal, vol. 2 pg. 477; Kitab al Ghaybah, pg. 79.

[40] They refer to Abu Bakr al Siddiq as the first and ‘Umar ibn al Khattab as his companion. This narration appears such in Bihar al Anwar, vol. 37 pg. 311. It contains the wording:

لما سلموا على علي بإمرة المؤمنين قال رسول الله صلى الله عليه وسلم لأبي بكر قم فسلم على علي بإمرة المؤمنين فقال أمن الله ورسوله قال نعم من الله ومن رسوله ثم قال لعمر قم فسلم على علي بامرة المؤمنين فقال أمن الله ورسوله قال نعم من الله ومن رسوله

When they handed the affairs of the believers to ‘Ali, the Messenger of Allah salla Llahu ‘alayhi wa sallam told Abu Bakr, “Stand up and hand over the affairs of the believers to ‘Ali.”

He asked, “Is this from Allah and His Messenger?”

“Yes, it is from Allah and His Messenger,” he replied.

He then told Umar, “Stand up and hand over the affairs of the believers to ‘Ali.”

He asked, “Is this from Allah and His Messenger?”

“Yes, it is from Allah and His Messenger,” he replied.

[41] Surah al Nahl: 91.

[42] Tafsir al ‘Ayyashi, vol. 2 pg. 268; Bihar al Anwar, vol. 37 pg. 311; Mir’at al ‘Uqul, vol. 3 pg. 268.

[43] Al Khisal, vol. 2 pg. 345; al Ghadir, vol. 8 pg. 316; ‘Ali Burhan al Din al Halabi: Al Sirah al Halabiyyah, vol. 1 pg. 450; Sayed Murtada: Dirasat fi al Tarikh, vol. 1 pg. 107.

[44] Al Mustadrak, vol. 3 pg. 419. Al Hakim comments, “This is a sahih hadith on the standards of al Bukhari and Muslim, but they have not documented it.” Al Dhahabi corrects him saying, “Ibn Yazid’s narrations are not documented by them. Al Nasa’i and others labelled him matruk al hadith (suspected of hadith forgery).” Al Albani says in al Silsilah al Da’ifah, vol. 3 pg. 334, “Among the narrators, there is no Rabi’ah ibn Yazid besides one, i.e. Abu Shu’ayb al Iyadi al Dimashqi al Qasir. He is Yazid ibn Rabi’ah al Rahabi. Al Dhahabi’s statement aptly applies to him.”

[45] Mustadrak al Wasa’il, vol. 12 pg. 274; A’yan al Shia, vol. 16 pg. 236; al Ghadir, vol. 8 pg. 316.

[46] Musnad Ahmed, vol. 5 pg. 180; Sunan Abi Dawood, vol. 2 pg. 655, book on Sunnah, chapter on the Khawarij, Hadith: 4759. Al Albani graded it weak in Da’if al Jami’, vol. 1 pg. 622.

[47] Al Ghadir, vol. 8 pg. 316.

[48] Musnad Ahmed, vol. 5 pg. 259, his wording; al Tabaqat al Kubra, vol. 4 pg. 229; Musnad al Bazzar, vol. 9 pg. 383, Hadith: 3966; Sahih Ibn Hibban, vol. 2 pg. 194, Hadith: 449; al Tabarani: Al Mu’jam al Kabir, vol. 2 pg. 156, Hadith: 1648; Hilyat al Awliya’, vol. 1 pg. 159-160. Al Albani classified it sahih as appears in al Targhib wa al Tarhib, vol. 3 pg. 954.

[49] Al Khisal, vol. 2 pg. 345; A’yan al Shia, vol. 16 pg. 231; al Ghadir, vol. 8 pg. 16.

[50] Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 123-124; al Rawandi: al Kharayij wa al Jarayih, vol. 1 pg. 104. I have not found this hadith in the books of the Ahlus Sunnah. It appears in Aisha’s narration from the Nabi salla Llahu ‘alayhi wa sallam, “Indeed, my eyes sleep but my heart does not.” (Sahih al Bukhari, vol. 3 pg. 40, book on Tahajjud, chapter on the Nabi’s payer at night in Ramadan and out of Ramadan, Hadith: 1147; Sahih Muslim, vol. 5 pg. 29, book on salah of travellers and shortening it, chapter on the night prayer and the number of rak’at of the Nabi salla Llahu ‘alayhi wa sallam at night, Hadith: 125.)

[51] Al Khisal, vol. 2 pg. 523-526.

[52] Kitab Sulaim ibn Qais, pg. 385; al Ikhtisas, pg. 10; Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 51; Wasa’il al Shia, vol. 20 pg. 157; A’yan al Shia, vol. 16 pg. 228.

[53] Al Ihtijaj, vol. 2 pg. 56.

[54] Al Wasiyyah: The Rafidah believe that ‘Ali is the Wasi (Successor) after the Nabi salla Llahu ‘alayhi wa sallam and his selection was concluded through revelation from Allah. Some of them believe that Allah secretly told ‘Ali this and that revelation descends upon the Awsiya’ and that the A’immah are on the rank of the Messenger salla Llahu ‘alayhi wa sallam. This is a Jewish belief which ‘Abdullah ibn Saba’ proposed for the Muslims when he claimed divinity for ‘Ali ibn Abi Talib, upon which the latter banished him to Mada’in. (Basa’ir al Darajat, pg. 473; Usul al Kafi, vol. 1 pg. 270; al Saduq: Al Amali, pg. 108; al Ikhtisas, pg. 327; ‘Aqa’id al Imamiyyah, pg. 103; al Anwar al No’maniyyah, vol. 2 pg. 234.)

[55] Al Saduq: Al Amali, pg. 10; Kashf al Ghummah, vol. 1 pg. 300; Bihar al Anwar, vol. 22 pg. 318.

[56] Amali al Saduq, pg. 634.

[57] He is Abu Sakhilah. He is unknown; his name is not known. He reports from Abu Dharr al Ghifari, Salman al Farisi, and ‘Ali ibn Abi Talib. Abu Zur’ah comments, “I do not know his name.” (Tahdhib al Tahdhib, vol. 6 pg. 363.)

[58] Amali al Saduq, pg. 274.

[59] He Muawiyah ibn Tha’labah al Laythi, a Tabi’i. He reports from Abu Dharr al Ghifari. Al Ismaili lists him among the Sahabah and comments, “I do not know if he had companionship or not.” (Ibn Abi Hatim: Al Jarh wa al Ta’dil, vol. 8 pg. 378; al Isabah fi Tamyiz al Sahabah, vol. 6 pg. 286.)

[60] Al Murtada: Al Shafi fi al Imamah, vol. 3 pg. 223; A’yan al Shia, vol. 16 pg. 330.

[61] Tafsir al Imam al ‘Askari, pg. 118.

[62] Usul Mazhab al Shia, vol. 2 pg. 791, 877.

[63] Al Saduq: Al I’tiqadat, pg. 76.

[64] Ahmed al Barqi: Al Mahasin, vol. 1 pg. 89; al Saduq: Thawab al A’mal, pg. 209.

[65] Tafsir al ‘Ayyashi, vol. 2 pg. 108; Tafsir al Safi, vol. 1 pg. 727; Yusuf al Bahrani: Al Hada’iq al Nazirah, vol. 5 pg. 181.

[66] Rijal al Kashshi, vol. 4 pg. 168; ‘Uyun Akhbar al Rida, vol. 2 pg. 134; al Ikhtisas, pg. 6; Muhammad Jawwad al Faqih: Abu Dharr Ramz al Yaqzah fi al Damir al Insani, pg. 14.

[67] Some of the Rafidah believe that the testimony of ‘Ali ibn Abi Talib’s Wilayah in the Adhan began during Muawiyah’s rule when the distinguishing feature of the Ahlus Sunnah was cursing ‘Ali ibn Abi Talib on the minarets and pulpits which is consistent with Allah’s words:

إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَٰكِعُونَ

Your ally is none but Allah and His Messenger and those who have believed – those who establish prayer and give Zakat, and they bow [in worship]. (Surah al Ma’idah: 55.)

which were revealed regarding ‘Ali ibn Abi Talib radiya Llahu ‘anhu. This remains their distinguishing feature to this day, as a reminder of the oppression and tyranny against the Ahlul Bayt. (‘Abdul Muhsin al Sarawi: Al Qutuf al Daniyah fi al Masa’il al Thamaniyah, vol. 1 pg. 50.)

[68] ‘Ali al Mila’i: Al Nadawat al ‘Aqa’idiyyah, vol. 28 pg. 20.

[69] Al Sirat al Mustaqim, vol. 2 pg. 5; al Hurr al ‘Amili: Amal al Amil fi Tarajim ‘Ulama’ Jabal ‘Amil, vol. 1 pg. 13; A’yan al Shia, vol. 1 pg. 25; ‘Ali al Mila’i: Al Imamah fi Ahamm al Kutub al Kalamiyyah, pg. 32; Jabal ‘Amil fi al Tarikh, vol. 1 pg. 49-54; Abu Dharr Ramz al Yaqzah fi al Damir al Insani, pg. 14, 77 onwards.

[70] Abu Dharr Ramz al Yaqzah fi al Damir al Insani, pg. 56.

[71] Sharh Nahj al Balaghah, vol. 3 pg. 54-55, vol. 8 pg. 253-260; A’yan al Shia, vol. 16 pg. 355-356; Abu Dharr Ramz al Yaqzah fi al Damir al Insani, pg. 115; Usul Mazhab al Shia, vol. 2 pg. 873.

[72] Abu Dharr Ramz al Yaqzah fi al Damir al Insani, pg. 115; Mu’aradat Abi Dharr al Ghifari al Asbab wa al Dawafi’ wa al Ahdaf wa al Nata’ij, pg. 28.

[73] Al Ikhtisas, pg. 10; Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 51.

[74] Surah al Tawbah: 34.

[75] Sharh Nahj al Balaghah, vol. 8 pg. 256.

[76] Al Mas’udi: Muruj al Dhahab, vol. 2 pg. 267-268; Sharh Nahj al Balaghah, vol. 8 pg. 255-257; A’yan al Shia, vol. 16 pg. 355-356.

[77] He passed away close to 170 AH. He is an Akhbari, ruined, unreliable. Al Daraqutni labels him da’if (weak). Ibn Ma’in comments, “He is not reliable.” Ibn ‘Adi writes, “A Shia extremist, the transmitter of their reports.” (Al Dhahabi: Mizan al I’tidal, vol. 3 pg. 419-420.)

[78] Abu Dharr Ramz al Yaqzah fi al Damir al Insani, pg. 148-149.

[79] He is Muhammad ibn ‘Umar ibn Waqid al Aslami, their freed slave, al Waqidi al Madani, the judge, Abu ‘Abdullah, author of many books and on expeditions. He was born in 120 AH or 130 AH and passed away in 207 AH. He is one of the eminent men upon whose weakness there is unanimity and that his reports are reckoned very weak. (Siyar A’lam al Nubala’, vol. 9 pg. 454-469; Tahdhib al Tahdhib, vol. 5 pg. 233-236.)

[80] Al Shafi fi al Amanah, vol. 3 pg. 294; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 292, 300.

[81] Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 59; A’yan al Shia, vol. 35 pg. 279.

[82] Al Ikhtisas, pg. 10; Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 46; Bihar al Anwar, vol. 23 pg. 259; A’yan al Shia, vol. 35 pg. 279; ‘Ali al Barujardi: Tara’if al Maqal, vol. 2 pg. 589.

[83] Al Kafi, vol. 1 pg. 401; Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 69; A’yan al Shia, vol. 35 pg. 279.

[84] Surah al Zumar: 60.

[85] Al Kafi, vol. 1 pg. 372, book on proof, chapter on one who claims Imamah and is not an Imam and one who rejects the Imams or some of them and one who establishes Imamah for one who is not deserving; Bihar al Anwar, vol. 7 pg. 160.

[86] He is Hussain ibn al Mukhtar al Qalanisi, al Kufi, from the students of al Sadiq. He is a man of knowledge, piety, and fiqh according to the Rafidah and among the reliable, strong narrators. (Naqd al Rijal, vol. 2 pg. 65; Muntaha al Maqal fi Ahwal al Rijal, vol. 3 pg. 72-75.)

[87] Al Kafi, vol. 1 pg. 372; Muhammad Baqir al Majlisi: Mir’at al ‘Uqul, vol. 4 pg. 391-394; Sharaf al Din al Hussaini: Ta’wil al Ayat, vol. 2 pg. 521.

[88] Tafsir al ‘Ayyashi, vol. 1 pg. 178; al Kafi, vol. 1 pg. 371, chapter on one who claims Imamah but is not worthy; Wasa’il al Shia, vol. 28 pg. 349; Bihar al Anwar, vol. 25 pg. 111; Mustadrak al Wasa’il, vol. 18 pg. 173.

[89] Al Kafi, vol. 1 pg. 372; Bihar al Anwar, vol. 23 pg. 76; Mir’at al ‘Uqul, pg. 391-394.

[90] Surah al Hashr: 10.

[91] Usul al Shia, vol. 2 pg. 891-892.

[92] Abu Dharr Ramz al Yaqzah fi al Damir al Insani, pg. 56.

[93] Jafar al Muhajir: Al Ta’sis li Tarikh al Shia fi Lubnan wa Suriyyah, pg. 27.

BACK⇒ Return to Table of contents