His Stance on ‘Uthman and Muawiyah

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His Stance on ‘Uthman and Muawiyah

 

The Rafidah claim that ‘Uthman’s radiya Llahu ‘anhu era witnessed serious political, economic, religious, and social transformations which led to damaging results on the Islamic society. The Caliphate began to lose its awe due to ‘Uthman radiya Llahu ‘anhu exceeding the proper bounds in disregarding the behaviour of his governors and those close to him, especially Muawiyah radiya Llahu ‘anhu and what he perpetrated in Greater Syria. They consider it an authority established on violence, subjugation, and enticement through wealth. This was contrary to the Caliphate of Abu Bakr and ‘Umar radiya Llahu ‘anhuma.^[1] There were many reasons behind this—they allege. Some of these reasons are:

 

1. ‘Uthman radiya Llahu ‘anhu was liberal in spending wealth on his relatives, close family, and the rest of the people. He believed he had a right to give and he had a right to borrow. When Abu Dharr radiya Llahu ‘anhu prohibited him from this, he retorted:

ما أكثر أذاك لي وأولعك بأصحابي

How much you harm me and how fond are you of my companions.^[2]

 

Al Mas’udi^[3] says:

 

وهذا باب يتسع ذكره ويكثر وصفه فيمن تملك من الأموال في أيامه ولم يكن مثل ذلك في عصر عمر بن الخطاب بل كانت جادة واضحة وطريقة بينة

This is a chapter that is extensive in its discussion and description of those who granted ownership of wealth during his era. It was not like this during the era of ‘Umar ibn al Khattab. Rather, that was a clear street and a plain path.^[4]

 

2. ‘Uthman radiya Llahu ‘anhu appointed unsuitable and untrustable men as governors over the affairs of Muslims. He monopolised the official posts and kept them among the Banu Umayyah. ‘Ali ibn Abi Talib radiya Llahu ‘anhu and a few other Sahabah warned him and demanded that he give up this practice, but he did not listen to them and followed his opinion, until his governors committed acts of transgression.^[5]
3. Leniency of the Khalifah ‘Uthman radiya Llahu ‘anhu and some members of his family controlling him. ‘Uthman radiya Llahu ‘anhu was weak in will, languid in determination, and did not possess a strong, firm personality which could enforce its power on the Umayyads.^[6]
4. He ignored the advices of the Sahabah radiya Llahu ‘anhum.^[7] One of these instances is when a group of Sahabah including ‘Ali, Zubair, Talhah, Sa’d, and ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhum approached him to counsel him to refrain from distributing wealth among his close family. He told them that he has family and relatives. They asked him whether Abu Bakr and ‘Umar radiya Llahu ‘anhuma did not have family and relatives. He said, “Abu Bakr and ‘Umar hoped for reward in depriving their family while I hope for reward in giving my family.” They told him, “By Allah, their practice was more beloved to us than your practice.”^[8]
5. ‘Uthman’s radiya Llahu ‘anhu governors’ tyranny and oppression upon the populace. People were aggrieved by this and complained to ‘Uthman radiya Llahu ‘anhu. Abu Dharr radiya Llahu ‘anhu would argue against the governors, scream in their faces, and use stern words against them.^[9] He would say:

 

والله قد حدثت أعمال ما أعرفها والله ما هي في كتاب الله ولا سنة نبيه والله إني لأرى حقا يطفأ وباطلا يحيا وصادقا مكذبا وأثرة بغير تقي وصالحا مستأثرا عليه

By Allah, such actions have been perpetrated which I do not recognise. By Allah, they are not in the Book of Allah nor in the Sunnah of His Prophet. By Allah, I see rights being destroyed, falsehood given life, the truthful belied, favouritism without fear, and the righteous being monopolised against.^[10]

 

Riyad Hussain writes on Abu Dharr’s radiya Llahu ‘anhu opposition:

 

إن هذا الأحداث التي شهدها عهد الخلافة عثمان مثلت انحرافا خطيرا أدى إلى متغيرات إلى فقدان التوازن في الحياة الاقتصادية وانعدام الاستقرار في الحياة السياسية والاجتماعية على السواء … تلك المتغيرات التي شكلت سببا يقف بوجهها أبو ذر وغيره من الصحابة الأخيار لأنه كان يدرك أبعادها ونتائجها وإذا بتلك التطورات تلقي بتبعاتها على المجتمع الإسلامي لتوقعه في وحل عز الخروج منه الأمر الذي شكل محفزا ودافعا لأبي ذر لأن يلجأ إلى المعارضة بعد أن ضاقت به السبل وصار بين مطرقة الحكم الجديد وسندان الشعب المسلوب الإرادة منطلقا بذلك من الحرص الشديد على المجتمع والدين بوصفه ذلك النموذج الذي يمثل شرف النزاهة والصفاء فلذلك كان من الصعب عليه أن يقف مكتوف اليدين أمام هذه التطورات الخطيرة التي لم يشهدها المجتمع الإسلامي من قبل فعلى هذا الأساس خرج أبو ذر معارضا متوخيا إرجاع الحق إلى نصابه ومتداركا لما تسببه من نتائج غير محمودة العواقب على المجتمع الإسلامي ولا سيما أنه ذلك الرجل الذي يشاهد فصول ذلك العهد عن قرب وما تخلله من انتشار للأطماع السياسية وتهالك على السلطة والمال الذي لم يعتد عليه مسبقا

These events witnessed during the era of the Khalifah ‘Uthman represented a dangerous deviation that led to a loss of balance in economic life and lack of stability in political and social life alike.

These changes constituted a reason for Abu Dharr and other prominent Companions to stand against them, because he was aware of their dimensions and consequences. These developments cast their consequences on the Islamic community, throwing it into a slough from which it was difficult to exit. This constituted an incentive and motivation for Abu Dharr to resort to opposition after his paths became narrow and he was left between the hammer of the new government and the anvil of the people who had been deprived of their will, based on a strong concern for society and religion as the model that represents honour of integrity and purity. Therefore, it was difficult for him to stand idly in the face of these dangerous developments that the Islamic community had never witnessed before.

On this basis, Abu Dharr came out in opposition, intending to restore the truth to its proper place and realising the undesirable consequences it would cause on the Islamic community, especially since he was the man who was watching the chapters of that era closely and the spread of political ambitions and the collapse of power and wealth to which he had not previously been accustomed.^[11]

 

This clear deviation—as they suppose—in ‘Uthman’s radiya Llahu ‘anhu policy in Madinah and Muawiyah’s radiya Llahu ‘anhu in Greater Syria opened the doors to the rebellion of sincere Sahabah, like Abu Dharr al Ghifari radiya Llahu ‘anhu. Therefore, he did not delay on the onset to advise ‘Uthman and Muawiyah radiya Llahu ‘anhuma with kindness and respect, telling him:

 

نصحتك فاستغششتني ونصحت صاحبك فاستغشني

I advised you but you considered me a fraud. I advised your friend—Muawiyah—but he considered me a fraud.^[12]

 

He would remind them of the Islamic society during the lifetime of the Nabi salla Llahu ‘alayhi wa sallam and the condition of the society during ‘Uthman’s era. Abu Jahdam al Azdi^[13] reports from his father who said:

 

لما سير عثمان أبا ذر من المدينة إلى الشام كان يقص علينا فيحمد الله ويشهد شهادة الحق ويصلي على النبي صلى الله عليه وآله وسلم ويقول أما بعد كنا في جاهليتنا قبل أن ينزل علينا الكتاب ويبعث فينا الرسول ونحن نوفي بالعهد ونصدق الحديث ونحسن الجوار ونقري الضيف ونواسي الفقير فلما بعث الله فينا رسول الله وأنزل علينا كتابه كانت تلك الأخلاق يرضاها الله ورسوله وكان أحق بها أهل الإسلام وأولى أن يحفظوها فلبثوا بذلك ما شاء أن يلبثوا ثم إن الولاة قد أحدثوا أعمالا قباحا لا نعرفها من سنة تطفى وبدعة تحيا وقائل بحق مكذب وأثرة لغير تقي وأمين مستأثر عليه من الصالحين

When ‘Uthman expelled Abu Dharr from Madinah to Greater Syria, he would narrate to us. He would praise Allah and recite the testimony of truth, send salutations upon the Nabi salla Llahu ‘alayhi wa sallam, and say:

After praise and salutations. We, in our ignorance, before the Qur’an was revealed to us and the Messenger was sent among us, would fulfil the covenant, speak the truth, show kindness to our neighbours, entertain the guest, and assist the poor. After Allah sent His Messenger among us and revealed His book to us, Allah and His Messenger approved these attributes. The Muslims were more worthy and deserving to preserve them. They remained in this state for as long as He willed. Thereafter, the governors innovated wicked practices which we did not recognise, i.e. terminating the Sunnah, livening innovation, belying the speaker of the truth, favouritism of the impious, and monopolising against the trustworthy among the righteous.^[14]

 

He did not suffice on this. He approached the Khalifah and told him:

 

إنك أنت السبب في فقر الفقراء وغنى الأغنياء إنك حميت الحمى وقربت أولاد الطلقاء

You are the reason behind the destitute’s poverty and the wealthy’s affluence. You designated the pasture and brought the sons of the Tulaqa’ close.^[15]

 

He would tell him:

 

إذا بلغ بنو العاص ثلاثين رجلا جعلوا مال الله دولا وعباده خولا ودينه دخلا

When the Banu al ‘As reach thirty men, they will misappropriate Allah’s wealth, enslave His servants, and create imbalance in His din.^[16]

 

Once, a group of Sahabah went to him among whom were ‘Ali, Zubair, Talhah, Sa’d, and ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhum to advise him to stop distributing wealth among his close family. He told them:

 

إن لي قرابة ورحما قالوا فما كان لأبي بكر وعمر قرابة ورحم فقال إن أبا بكر كانا يحتسبان في منع قرابتهما وأنا أحتسب في إعطاء قرابتي قالوا فهديهما والله أحب إلينا من هديك

“I have family and relatives.”

They asked him whether Abu Bakr and ‘Umar did not have family and relatives.

He said, “Abu Bakr and ‘Umar hoped for reward in depriving their family while I hope for reward in giving my family.”

They told him, “By Allah, their practice was more beloved to us than your practice.”^[17]

 

However, ‘Uthman radiya Llahu ‘anhu—according to their supposition—did not pay any attention to these advices. He persisted with his policy. When Abu Dharr al Ghifari radiya Llahu ‘anhu grew despondent from the authority complying, he publicly opposed him to expose him without fear or care.^[18] He would stand up and admonish the people, command them to be obedient to Allah, and warn them from perpetrating His disobedience. He would recite to them Allah’s statement:

 

وَٱلَّذِينَ يَكۡنِزُونَ ٱلذَّهَبَ وَٱلۡفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ ٱللَّهِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٖ

And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.^[19]

 

He would tell them:

 

بشر الكنازين بعذاب أليم

Give glad tidings to the hoarders of a painful punishment.^[20]

 

He would narrate the declarations of the Messenger of Allah salla Llahu ‘alayhi wa sallam on the virtues of the Ahlul Bayt and encourage people to adhere to them. 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.^[21]

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.^[22][23]

 

When ‘Uthman radiya Llahu ‘anhu realised the strength of Abu Dharr’s radiya Llahu ‘anhu rebellion, he employed the following schemes as they allege:

1. Enticement with wealth. ‘Uthman radiya Llahu ‘anhu sent to him two-hundred gold coins. However, Abu Dharr radiya Llahu ‘anhu returned them. Abu Basir narrates that he heard Abu ‘Abdullah saying:

 

أرسل عثمان إلى أبي ذر موليين له ومعهما مائتا دينار فقال لهما انطلقا بها إلى أبي ذر فقولا له إن عثمان يقرئك السلام وهو يقول لك هذه مائتا دينار فاستعن بها على ما نابك فقال أبو ذر هل أعطى أحدا من المسلمين مثل ما أعطاني قالا لا قال فإنما أنا رجل من المسلمين يسعني ما يسع المسلمين قالا له إنه يقول هذا من صلب مالي وبالله الذي لا إله إلا هو ما خالطها حرام ولا بعثت بها إليك إلا من حلال فقال لا حاجة لي فيها وقد أصبحت يومي هذا وأنا من أغنى الناس فقالا له عافاك الله وأصلحك ما نرى في بيتك قليلا ولا كثيرا فقال لقد أصبحت غنيا بولاية علي بن أبي طالب وعترته الهادين المهديين الراضين المرضيين الذين يهدون بالحق وبه يعدلون وكذلك سمعت رسول الله صلى الله عليه وآله فإنه لقبيح بالشيخ أن يكون كذابا فرداها عليه وأعلماه أنه لا حاجة فيها ولا فيما عنده حتى ألقى الله ربي فيكون هو الحاكم فيما بيني وبينه

‘Uthman sent two of his slaves with two-hundred gold coins and told them, “Go to Abu Dharr and tell him that ‘Uthman sends you greetings and informs you that these are two-hundred gold coins which you may use for your needs.”

Abu Dharr replied, “Did he give any of the Muslims what he gave me?”

“No,” they replied.

He remarked, “I am only one individual among the Muslims. Sufficient for me is what is sufficient for the Muslims.”

They told him, “He says that this is from his capital wealth. And by Allah—the Being besides Whom there is no deity—no haram has mixed with it. It is only from halal sources.”

Abu Dharr said, “I do not have any need for it. Today, I am among the most affluent of men.”

They told him, “May Allah protect you and rectify you. We do not see much in your home.”

He replied, “I have become rich through loyalty to ‘Ali ibn Abi Talib radiya Llahu ‘anhu and his family—the guides, rightly-guided, pleased, those who guide with the truth and judge by it. Likewise, I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying, ‘It is extremely evil for an old man to be a liar.’ Return them to him and inform him that I do not have any need for them and for anything by him until I meet my Rabb Who will be the judge between me and him.”^[24]

 

They suppose that ‘Uthman practiced this approach with other than Abu Dharr al Ghifari radiya Llahu ‘anhu.^[25]

 

أن عثمان بعث إلى ابن أبي حذيفة بثلاثين ألف درهم وبجمل عليه كسوة فوضعها محمد في المسجد ثم قال يا معشر المسلمين ألا ترون إلى عثمان يخادعني عن ديني ويرشوني عليه فزاد أهل مصر تعظيما له وطعنا على عثمان

‘Uthman sent thirty thousand silver coins to Ibn Abi Hudhayfah, as well as a camel covered with a garment. Muhammad placed it in the Masjid and then said, “O gathering of Muslims, do you not see how ‘Uthman deceives me from my religion and bribes me upon it.” This increased the Egyptians’ honour for him and their criticism for ‘Uthman.^[26]

 

2. Surveillance and preventing him from mixing and speaking with the people. This was when he would stand and advise people, commanding them to obey Allah, warn them from committing disobedience, and recite to them Allah’s words: And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.^[27] He would tell them, “Give glad tidings to the hoarders of a painful punishment.” He would respond to them saying, “Does ‘Uthman prevent me from reciting Allah’s Book and censuring one who discards Allah’s command? By Allah, pleasing Allah at the expense of ‘Uthman’s happiness is more beloved to me than displeasing Allah and winning ‘Uthman’s pleasure.”^[28]

When he would gather with the people and begin narrating what he heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam on the merits of the Ahlul Bayt and encourage them to adhere to them, someone would tell him, “Were you not prevented from passing verdicts?” He would shout at the person, “Are you a warden over me? Had you placed the sword here (and he pointed to his nape), and I thought of speaking something I heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam before you execute me, I would speak it.”^[29]

 

3. When Abu Dharr radiya Llahu ‘anhu continued his rebellion to ‘Uthman’s policy and challenged the authority—as they suppose—they utilised different means, i.e. discontinuing his stipend from the Muslim treasury to impoverish him, spread misery in his self, and occupy him by searching for livelihood—so that he would possibly desist from his behaviour and rebellion. However, this means was not successful. He accepted the cessation of his stipend and replied to them, “I have no need for that. Abu Dharr’s herd of camels is sufficient for him.”^[30]

 

4. When ‘Uthman despaired from Abu Dharr, he became angry with him and swore him. He told him to not to show him his face and banished him to Greater Syria to be free from him and hand him over to Muawiyah—the man of sternness who does not show kindness.^[31] Ibn ‘Abbas radiya Llahu ‘anhuma^[32] reports:

 

جاء أبو ذر يستأذن على عثمان وأنا عنده فقلت يا أمير المؤمنين هذا أبو ذر يستأذن قال ايذن له إن شئت فإنه يؤذينا ويشقينا قال فأذنت له فأقبل حتى قعد على سرير من سرر يقال لها النجدية ذي قوائم أربع يرجف به السرير من طوله وعظمه وكان طويلا عظيما فقال له عثمان أنت الذي تزعم أنك خير من أبي بكر وعمر قال أبو ذر رضي الله عنه ما قلت هذا قال عثمان إني أقيم عليك البينة قال ما أدري ما بينتك قد عرفت ما قلت قال فكيف قلت قال قلت إن رسول الله صلى الله عليه وسلم قال إن أحبكم إلي وأقربكم مني الذي يأخذ بالعهد الذي تركته عليه حتى يلحقني وكلكم قد أصاب من الدنيا غيري فأنا على العهد وعلى الله البلاغ قال له عثمان رضي الله عنه الحق بمعاوية فأخرجه إلى الشام فلما قدم على معاوية رضي الله عنه قدم رجل حديث العهد برسول الله صلى الله عليه وسلم فأخذ بقلوب الناس فأبكى عيونهم وأوغرصدورهم وكان فيما يقول لا يبقين في بيت أحد منكم دينار ولا درهم ولا تبر ولا فضة إلا شيء ينفقه في سبيل الله أو يعده لغريم فأنكر معاوية رضي الله عنه الناس فبعث إليه معاوية رضي الله عنه جنح الليل بألف دينار أراد أن يخالف فعله قوله وسريرته علانيته فلما جاءه الرسول قسم الألف فلم يصبح عنده منها دينار ولا درهم فلما أصبح معاوية رضي الله عنه دعا الرسول فقال له انطلق إلى أبي ذر فقل له أنقذ لي جسدي من عذاب معاوية أنقذ الله جسدك من النار فإنه أرسلني إلى غيرك فأخطأت بك فقال له أبو ذر اقرأ على معاوية السلام وقل له يقول لك أبو ذر ما أصبح عندنا من دنانيرك دينار واحد فإن آخذتنا بها فأنظرنا ثلاث ليال نجمعها لك فلما رأى معاوية أن فعله يصدق قوله وسريرته تصدق علانيته كتب إلى عثمان رضي الله عنه إن كان لك بالشام حاجة فأرسل إلى أبي ذر فإنه قد أوغر صدور الناس عليك فكتب إليه عثمان رضي الله عنه أن الحق بي

Abu Dharr came seeking permission to see ‘Uthman while I was by him. I said, “O Amir al Mu’minin, Abu Dharr is here seeking permission.”

He said, “Give him permission if you wish. He has certainly harmed us and made us miserable.” I gave him permission.

He came and sat on one of the thrones called al Najdiyyah which had four legs. The throne shook due to his tallness and weight—he was tall and bulky.

‘Uthman told him, “You are the one who thinks that you are superior to Abu Bakr and ‘Umar?”

Abu Dharr replied, “I did not state so.”

‘Uthman told him, “I will present evidence against you.”

He said, “I do not know what your proof is. You are aware of what I said.”

“What did you say?”

“I say that the Messenger of Allah declared, ‘The most beloved of you to me and the closest to me is the one who adheres to the covenant upon which I left him until he meets me.’ All of you have taken from the world besides me. I am adhering to the covenant. Upon Allah is the proclamation.”

‘Uthman told him, “Go to Muawiyah.” He thus banished him to Greater Syria.

When he reached Muawiyah, he arrived as one who was recently with the Messenger of Allah and thus attracted the hearts of people, made them cry, and aroused feelings in their hearts. He would say, “No gold coin, silver coin, gold nugget, or silver should remain in anyone’s house—except he is spending it in Allah’s way or keeping it for a creditor.” People thus blamed Muawiyah.

In the darkness of night, Muawiyah sent to him one thousand gold coins seeking to let his action oppose his statement and his private oppose his public life. When the Messenger came to him, he distributed the thousand leaving not a single coin in his possession by the morning. The next morning, Muawiyah called the messenger and told him, “Go to Abu Dharr and tell him, ‘Save my body from Muawiyah’s chastisement, Allah will save your body from Hell. He sent me to someone else and I erred and came to you.’”

Abu Dharr told him, “Not a single coin remains with me this morning. If you hold us to it, then give me three days respite so that I may gather them for you.”

When Muawiyah realised that his action endorsed his statement and his private life endorsed his public life, he wrote to ‘Uthman, “If you have any need for Greater Syria, then call Abu Dharr back as he has aroused hatred in people’s heart for you.”

‘Uthman thus wrote to him, “Come to me.”^[33]

 

Ibn Abi al Hadid lists the reasons behind ‘Uthman banishing Abu Dharr to greater Syria. He says, “The origin of this incident is that 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.^[34] This matter was raised to ‘Uthman on a few occasions but he remained silent. He then sent to him one of his slaves to tell him to stop what he is doing. Abu Dharr said, “Does ‘Uthman prevent me from reciting Allah’s Book and censuring one who discards Allah’s command? By Allah, pleasing Allah at the expense of ‘Uthman’s happiness is more beloved to me and better for me than displeasing Allah and winning ‘Uthman’s pleasure.”

This angered ‘Uthman. ‘Uthman persevered and did not take action until one day ‘Uthman said to those around him, “Is it permissible for the Imam to take any wealth as a loan and when he becomes wealthy, he returns it?”

Ka’b al Ahbar said, “There is no harm in this.”

Abu Dharr retorted, “O son of the Jewess! Are you teaching us our din?”

‘Uthman said, “How much you harm me and how fond are you of my companions. Go to Greater Syria.” He thus banished him there.^[35]

Muhsin al Amin emphasises that Abu Dharr was exiled from Madinah to Greater Syria against his will. He says:

 

وما كان أبو ذر ليترك المدينة مهاجر رسول الله صلى الله عليه وعلى آله وسلم ومسجده ومجاورة قبره اختيارا ويذهب إلى الشام فيجاور بني أمية وإنما خرج إلى الشام منفيا

Abu Dharr would not leave Madinah—the Hijrah destination of the Messenger of Allah salla Llahu ‘alayhi wa sallam, his Masjid, and neighbouring his grave—voluntarily and go to Greater Syria to neighbour the Banu Umayyah. He only left to Greater Syria after being banished.^[36]

 

Muhammad al Mazindarani expounds that what happened to Abu Dharr radiya Llahu ‘anhu of his expulsion to Greater Syria, etc. was at the order of ‘Uthman radiya Llahu ‘anhu. He says:

 

وخروجه إلى الشام ثم إلى المدينة ثم من المدينة بعد ضرب عثمان إياه إلى الربذة كان بأمر عثمان لأنه كان ينقل ذمائمهم

His departure to Greater Syria, then to Madinah, and then from Madinah after ‘Uthman beat him to Rabadhah—all was at ‘Uthman’s order as he would relate their flaws.^[37]

 

In Greater Syria, Abu Dharr learnt of Muawiyah’s radiya Llahu ‘anhu misappropriation of the Muslim treasury—as they allege. He raised his voice in Muawiyah’s radiya Llahu ‘anhu face and said:

 

ما أنا بعدو لله ولا رسوله بل أنت وأبوك عدوان لله ولرسوله أظهرتما الإسلام وأبطنتما الكفر ولقد لعنك رسول الله ودعا عليك مرات ألا تشبع فقال معاوية ما أنا بذاك الرجل فقال أبو ذر بل أنت ذاك الرجل أخبرني بذلك رسول الله وسمعته يقول اللهم العنه ولا تشبعه إلا بالتراب فحاول معاوية أن يحتويه فبعث إليه بثلاثمائة دينار لكن أبا ذر الغفاري ردها عليه وقال إن كان من عطائي الذي حرمتوني منه عامي هذا قبلتها وإن كانت صلة فلا حاجة لي بها

“I am not an enemy to Allah and His Messenger. Rather, you and your father are enemies to Allah and His Messenger. You exposed Islam but concealed disbelief. The Messenger of Allah has indeed cursed you and supplicated against you plenty times that you do not find satiation.”

Muawiyah retorted, “I am not that man.”

Abu Dharr told him, “Yes, you are that man. The Messenger of Allah informed me of this. I heard him saying, ‘O Allah, curse him and do not satiate him except with sand.’”^[38]

 

Muawiyah tried to contain him so he sent three-hundred gold coins to him. However, Abu Dharr returned them to him saying, “If they are from the stipend you deprived me of this year, I will accept them. If they are a gift, I have no need for them.”^[39]

He would advise people, instruct them to obey Allah, and warn them against disobeying Him. He related what he heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam on the virtues of the Ahlul Bayt and encouraged them to adhere to his family.

Al Yaqubi says:

 

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.”^[40]

 

This matter troubled Muawiyah radiya Llahu ‘anhu extensively so he wrote to ‘Uthman radiya Llahu ‘anhu:

 

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.^[41]

 

After Muawiyah’s letter reached ‘Uthman, the latter commanded him to put Abu Dharr on the most rugged and harsh conveyance. He put him on a camel until the skin from under his foot peeled off.^[42] When he arrived in Madinah and entered ‘Uthman’s presence, the latter said to him, “May Allah not make you beneficial for us, O Junaidib.”

Abu Dharr replied, “I am Jundub. The Messenger of Allah salla Llahu ‘alayhi wa sallam named me ‘Abdullah. I thus chose the name with which the Messenger of Allah salla Llahu ‘alayhi wa sallam named me over my name.”

‘Uthman said to him, “You are the one who believes that we say that Allah’s Hand is constricted and that Allah is poor and we are rich.”

Abu Dharr told him, “Had you not said this, you would have spent Allah’s wealth on His servants. However, I testify that I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying, ‘When the family of Abu al ‘As reaches thirty men, they will take Allah’s wealth as empires, take His servant as slaves, and derange His religion.’”

‘Uthman said to those present, “Have you heard this from the Messenger of Allah salla Llahu ‘alayhi wa sallam?”

They replied in the negative.

‘Uthman said, “O Abu Dharr, are you falsely attributing something to the Messenger of Allah salla Llahu ‘alayhi wa sallam?”

Abu Dharr told those present, “Do you not know that I am truthful?”

“No, by Allah, we do not know,” they replied.

‘Uthman said, “Call ‘Ali for me.” When he arrived, ‘Uthman told Abu Dharr, “Narrate your hadith to him regarding the sons of Abu al ‘As.” He repeated it.

‘Uthman asked ‘Ali, “Did you hear this from the Messenger of Allah?”

“No,” he replied, “yet Abu Dharr has spoken the truth.”

“How are you convinced of his truthfulness?”

‘Ali explained, “Since I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying, ‘The sky has not covered and the earth has not carried someone more truthful in speech than Abu Dharr.’ All of us have heard this from the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Abu Dharr said, “I narrate to you that I heard this from the Messenger of Allah salla Llahu ‘alayhi wa sallam, yet you accuse me. I never thought that I will live until I hear this from the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Al Waqidi narrates in another report through his chain from Suhban, the freed slave of the Ismailiyyin: I saw one day Abu Dharr been taken to ‘Uthman’s presence who told him, “You are the one who did this and this.”

Abu Dharr said, “I advised you but you regarded me a fraud. I advised your friend but he regarded me a fraud.”

‘Uthman said, “You are lying. Rather, you intend fitnah (rebellion) and love it. Greater Syria has turned against us.”

Abu Dharr said, “Follow the path of your two companions. No one will criticise you.”

‘Uthman said, “What connection do you have with that? May your mother bereave you.”

Abu Dharr said, “By Allah, I do not find any excuse for me except enjoining good and forbidding evil.”

‘Uthman became angry and said, “Give me council regarding this old man, this great liar. Should I beat him, imprison him, or kill him? He has certainly disunited the Muslim ranks. Or should I banish him from the land of Islam?”

‘Ali, who was present, spoke and said, “I recommend to you what the believer of the family of Firoun said,

 

وَإِن يَكُ كَٰذِبٗا فَعَلَيۡهِ كَذِبُهُۥۖ وَإِن يَكُ صَادِقٗا يُصِبۡكُم بَعۡضُ ٱلَّذِي يَعِدُكُمۡۖ إِنَّ ٱللَّهَ لَا يَهۡدِي مَنۡ هُوَ مُسۡرِفٞ كَذَّابٞ

‘And if he should be lying, then upon him is [the consequence of] his lie; but if he should be truthful, there will strike you some of what he promises you. Indeed, Allah does not guide one who is a transgressor and a liar.’”

 

‘Uthman answered him harshly. ‘Ali responded in a like manner.^[43]

After this, ‘Uthman intended to banish Abu Dharr from Madinah to Rabadhah and told him, “Conceal your face from me.”

“Should I go Makkah?” he asked.

“No, by Allah.”

Abu Dharr said, “So you prevent me from the House of my Rabb to worship Him there until I die.”

“Yes, by Allah.”

“To Greater Syria?”

“No, by Allah.”

“Basrah?”

“No, by Allah. Choose besides these cities.”

“No, by Allah, I will not choose anything besides what I mentioned to you. Had you left me in my emigration place, I would not intend any other city. Send me to whichever city you like.”

‘Uthman said, “I send you to Rabadhah.”

“Allah is the greatest. The Messenger of Allah spoke the truth. He informed me of all that I will face.”

‘Uthman said, “What did he tell you?”

“He informed me that I will be barred from Makkah and Madinah; and I will die in Rabadhah. Those who handle my burial will be coming from Iraq towards Hijaz.”^[44]

‘Uthman then instructed the people not to speak to him and bid him farewell. People ostracised him, besides ‘Ali ibn Abi Talib, ‘Aqil, Hassan, Hussain, and ‘Ammar ibn Yasir. They came out with him to see him off.^[45]

In that moment, ‘Ali ibn Abi Talib radiya Llahu ‘anhu bid farewell to Abu Dharr radiya Llahu ‘anhu telling him:

 

يا أبا ذر غضبت لله فارج من غضبت له إن القوم خافوك على دنياهم وخفتهم على دينك فاترك في أيديهم ما خافوك عليه واهرب منهم بما خفتهم عليه فما أحوجهم إلى ما منعتهم وأعفاك عما منعوك وستعلم من الرابح غدا والأكثر حسدا لو أن السموات والأرضين على عبد رتقا ثم اتقى الله لجعل الله له مخرجا لا يؤنسك إلا الحق ولا يوحشنك إلا الباطل فلو قبلت دنياهم لأحبوك ولو قرضت منها لأمنوك

O Abu Dharr, you became angry for Allah’s sake. Have hope in the One for Whom you became angry. The people fear you over their world and you feared them over your religion. Leave in their hands what they feared you for and run away from them with what you feared them for. They are so desperate for what you prevented them from and you are safe from what they prevented you. You will soon know who profited tomorrow and who has more jealousy. Had the heavens and earths mended upon a servant, then the most fearful of Allah, Allah would make an exit for him. Nothing comforts you but the truth and nothing is abhorrent to you but falsehood. Had you accepted their world, they would have loved you and had you lent it, they would have trusted you.^[46]

 

‘Aqil spoke saying:

 

ما عسى أن نقول يا أبا ذر وأنت تعلم أنا نحبك وأنت تحبنا فاتق الله فإن التقوى نجاة وصبر وكرم واعلم أن استثقالك الصبر من الجزع واستبطاءك العافية من اليأس فدع اليأس والجزع

What should we say, O Abu Dharr, while you know that we love you and you love us? So, fear Allah as taqwa is salvation, patience, and magnanimity. Know that your finding patience burdensome is from anxiety and your waiting a long time for safety is from despondency. So, leave despondency and anxiety.^[47]

 

Hassan radiya Llahu ‘anhu spoke and said:

 

يا عماه لولا أنه لا ينبغي للمودع أن يسكت وللمشيع أن ينصرف لقصر الكلام وإن طال الأسف وقد أتى القوم إليك ما ترى فضع عنك الدنيا بتذكير فراغها وشدة ما اشتد منها برجاء ما بعدها واصبر حتى تلقى نبيك صلى الله عليه وسلم وهو عنك راض

O beloved uncle! Had it not been inappropriate for the one departing to remain silent and the one bidding farewell to return, words would be insufficient even though sorrow extends. The people have come to you as you see. Forsake the world by remembering its vacancy and the severity of what is difficult of it with hope of what is after it. And bear patiently until you meet your Nabi salla Llahu ‘alayhi wa sallam while he is pleased with you.^[48]

 

Hussain radiya Llahu ‘anhu spoke and said:

 

يا عماه إن الله تعالى قادر أن يغير ما قد ترى والله كل يوم هو في شأن وقد منعك القوم دنياهم ومنعتهم دينك فما أغناك عما منعوك وأحوجهم إلى ما منعتهم فاسأل الله الصبر والنصر واستعذ من الجشع والجزع فإن الصبر من الدين والكرم وإن الجشع لا يقدم رزقا والجزع لا يؤخر أجلا

O beloved uncle! Certainly, Allah is All Powerful to change what you see. Allah is in a splendour every day. The people have safeguarded their world from you while you safeguarded your religion from them. How independent are you from what they withheld from you and how needy are they of what you withheld from them? Beseech Allah for patience and assistance and seek protection from greed and anxiety, as greed does not hasten sustenance and anxiety does not delay death.^[49]

 

‘Ammar ibn Yasir radiya Llahu ‘anhu spoke and said:

 

لا آنس الله من أوحشك ولا آمن من أخافك أما والله لو أردت دنياهم لأمنوك ولو رضيت أعمالهم لأحبوك وما منع الناس أن يقولوا بقولك إلا الرضا بالدنيا والجزع من الموت مالوا إلى ما سلطان جماعتهم عليه والملك لمن غلب فوهبوا لهم دينهم ومنحهم القوم دنياهم فخسروا الدنيا والآخرة ألا ذلك هو الخسران المبين

I do not entertain Allah for the one who oppresses you and I do not feel safety for the one who makes you fear. Harken, by Allah, had you desired their world, they would have trusted you and had you been pleased with their actions, they would have loved you. Nothing prevented the people from uttering your sentiments but approval of the world and fear for death. They inclined towards that upon which the authority of their groups is and sovereignty of one who dominates, thus they gifted them their religion and the people favoured them with their world, thus losing the world and the Hereafter. Harken, that is the evident loss.^[50]

 

Abu Dharr al Ghifari radiya Llahu ‘anhu cried after hearing what the people said and remarked:

 

يا أهل بيت الرحمة إذا رأيتكم ذكرت بكم رسول الله صلى الله عليه وسلم ما لي بالمدينة سكن ولا شجن غيركم إني ثقلت على عثمان بالحجاز كما ثقلت على معاوية بالشام وكره أن أجاوز أخاه وابن خاله بالمصرين فأفسد الناس عليهما فسيرني إلى بلد ليس لي به ناصر ولا دافع إلا الله والله ما أريد إلا الله صاحبا وما أخشى مع الله وحشة

O household of mercy! When I see you, I am reminded of the Messenger of Allah salla Llahu ‘alayhi wa sallam. There is no abode and need for me in Madinah besides you.^[51] I have burdened ‘Uthman in Hijaz the way I burdened Muawiyah in Greater Syria. He disliked me neighbouring his brother and cousin in both cities and turning people against them. He thus exiled me to a city where I have no helper or defender besides Allah. By Allah, I do not wish for any companions besides Allah and I do not fear any loneliness with Allah.^[52]

 

The scholars of the Rafidah are unanimous in many of their books that ‘Uthman radiya Llahu ‘anhu is responsible for exiling Abu Dharr radiya Llahu ‘anhu to Rabadhah.^[53]

They cite the following as proof for their contention:

1. Allah’s subhanahu wa ta ‘ala 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.^[54]

 

This was revealed concerning Abu Dharr and ‘Uthman ibn ‘Affan radiya Llahu ‘anhuma on the occasion when the latter exiled the former from Madinah to Rabadhah.^[55]

 

2. Allah’s subhanahu wa ta ‘ala 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.^[56]

 

They claim that this was revealed concerning Abu Dharr when ‘Uthman radiya Llahu ‘anhuma banished him to Rabadhah.^[57]

3. Al Saduq reports through his chain to Ibn ‘Abbas radiya Llahu ‘anhuma that the Nabi salla Llahu ‘alayhi wa sallam told Abu Dharr:

 

أنت المطرود من حرمي من بعدي لصحبتك لأهل بيتي فتعيش وحدك وتموت وحدك

You will be exiled from my Haram (sanctuary) after me due to your association with my household. You will live alone and die alone.^[58]

 

4. Abu Dharr radiya Llahu ‘anhu reports:

 

كنت وعثمان نمشي في المسجد ورسول الله صلى الله عليه وآله متكئ فيه فجلسنا إليه صلى الله عليه وآله ثم قام عثمان وجلست فقال بأي شيء كنت تناجي عثمان قال كنت أقرأ سورة من القرآن قال أما إنه سيبغضك وتبغضه والظالم منكما في النار

‘Uthman and I were walking in the Masjid while the Messenger of Allah salla Llahu ‘alayhi wa sallam was reclining therein. We sat by him. ‘Uthman then stood up and I kept sitting. He asked, “What were you discussing secretly with ‘Uthman?”

I said, “I was reciting a Surah of the Qur’an.”

He said, “Harken! He will soon hate you and you will hate him. The oppressor from the two of you will be in Hell.”^[59]

 

According to the Rafidah, the oppressor was ‘Uthman; as he banished Abu Dharr to Rabadhah without the latter committing any sin.

 

5. Some Historians report that Abu Dharr radiya Llahu ‘anhu entered ‘Uthman’s radiya Llahu ‘anhu presence and said:

 

يا أمير المؤمنين إنك أخرجتني إلى أرض ليس بها زرع ولا ضرع وليس لي خادم يخدمني إلا مخدرة ولا ظل يظلني إلا ظل شجرة فأعطني خادما وغنيمات أعيش بها

O Amir al Mu’minin, you exiled me to a land which has no agriculture and stock farming. I do not have any servant to serve me besides a veiled lady and no shade covering me except the shade of a tree. Give me a slave and a few sheep to live on.^[60]

 

6. ‘Abdullah ibn Saydan al Sulami narrates:

 

تناجى أبو ذر وعثمان حتى ارتفعت أصواتهما ثم انصرف أبو ذر متبسما فقالوا ما لك ولأمير المؤمنين قال سامع ومطيع ولو أمرني أن آتي صنعاء أو عدنا ثم استطعت أن أفعل لفعلت وأمره أن يخرج إلى الربذة

Abu Dharr and ‘Uthman spoke in private until they raised their voices. Abu Dharr then left smiling. People asked, “What happened with you and Amir al Mu’minin?”

He explained, “I listen and obey. Had he commanded me to go to San’a’ or ‘Adn and I had the capability, I would have gone.”

He instructed him to leave to Rabadhah.^[61]

 

7. Ibn Mas’ud radiya Llahu ‘anhu reports:

 

لما نفى عثمان أبا ذر إلى الربذة وأصابه بها قدره لم يكن معه إلا امرأته وغلامه فأوصاهما أن اغسلاني وكفناني وضعاني على قارعة الطريق فأول ركب يمر بكم قولوا هذا أبو ذر فأعينونا عليه فوضعاه

When ‘Uthman banished Abu Dharr to Rabadhah, and finally his fate caught up with him, none were with him besides his wife and slave. He bequeathed to them, “Wash me, shroud me, and place me on the roadway. Tell the first caravan to pass you, ‘This is Abu Dharr so help us with him.’”

Accordingly, they placed him [on the roadway].^[62]

 

8. Abu al Aswad al Du’ali^[63] reports:

 

كنت أحب لقاء أبي ذر لأسأله عن سبب خروجه فنزلت الربذة فقلت له ألا تخبرني خرجت من المدينة طائعا أم أخرجت فقال كنت في ثغر من ثغور المسلمين أغني عنهم فأخرجت إلى المدينة فقلت أصحابي ودار هجرتي فأخرجت منها إلى ما ترى

I was keen to meet Abu Dharr to ask him about the reason for his departure. I alighted in Rabadhah and asked him, “Will you not inform me whether you left voluntarily from Madinah or you were exiled?”

He replied, “I was in one of the frontiers of the Muslims defending them and was exiled to Madinah. I said [in happiness], ‘My companions and the abode of my emigration.’ I was further exiled from there to where you see me.”^[64]

 

Ibn Abi al Hadid writes:

 

واعلم أن الذي عليه أكثر أرباب السيرة وعلماء الأخبار والنقل أن عثمان نفى أبا ذر أولا إلى الشام ثم استقدمه إلى المدينة لما شكا منه معاوية ثم نفاه من المدينة إلى الربذة لما عمل بالمدينة نظير ما كان يعمل بالشام

Know that the view of majority of the Historians and scholars of reports is that ‘Uthman banished Abu Dharr firstly to Greater Syria and then sought him back to Madinah after Muawiyah complained to him. He then exiled him from Madinah to Rabadhah when he did in Madinah similar to what he did in Greater Syria.^[65]

 

Al Murtada says:

 

بل المعروف والظاهر أنه نفاه أولا إلى الشام ثم استقدمه إلى المدينة لما شكا منه معاوية ثم نفاه من المدينة إلى الربذة

Instead, it is known and apparent that ‘Uthman banished him firstly to Greater Syria and then called him back to Madinah when Muawiyah complained to him. He then exiled him from Madinah to Rabadhah.^[66]

 

Al Zanjani said:

 

إن خروج أبي ذر من المدينة ليس بإختياره بل قهرا من ناحية عثمان بن عفان

Abu Dharr’s departure from Madinah was not by his own choice. Rather, it was coercion from the side of ‘Uthman ibn ‘Affan.^[67]

 

This is a brief depiction of what I came across of the Rafidah’s misrepresentation of the events that occurred to Abu Dharr al Ghifari radiya Llahu ‘anhu and his stance on ‘Uthman and Muawiyah radiya Llahu ‘anhuma. It is replete with errors, as they displayed ‘Uthman and Muawiyah radiya Llahu ‘anhuma as transgressive, oppressive rulers who spent wealth in unfit avenues and that the Caliphate lost its awe due to ‘Uthman’s radiya Llahu ‘anhu leniency and members of his family handled the Caliphate autocratically. They presented the disagreement between ‘Uthman and Abu Dharr radiya Llahu ‘anhuma as political disagreements, and Abu Dharr as a rebel against the rulers. They claim he was subjected to severe oppression from the side of the authority as well as a multitude of other erroneous claims.

 

It is possible to refute these misconceptions by the following points:

Firstly: The scholars of hadith and masters of isnads have agreed with unanimity that the Rafidah and those who follow their way are the worst liars. Their books are filled with fabrications. This is because they rely on historical reports which have broken chains or linked chains but are fabrications of infamous liars, to support their belief and promote their innovation. Consequently, we find that the masters of hadith like al Bukhari and others have not reported from the early Rafidah as they fabricated hadith and adopted it as religion.

Based on the above, it is established that the narrations the Rafidah present on Abu Dharr’s stance on ‘Uthman and Muawiyah radiya Llahu ‘anhum and what transpired between them contain lies and misrepresentations of realties and they oppose authentic reports. This is due to the presence of a group of weak reporters, not trusted in transmission,^[68] upon whom some Historians like al Tabari relied. Plenty men of innovations and passion, like the Rafidah, have clung on to these reports.

We are not in need of reports and stories in which we do not have confidence as this will soon lead to spoiling the desired reality we seek. That which is known and established with conviction cannot be discarded due to a matter that is fabricated and doubtful.^[69]

Ibn Taymiyyah writes on the Rafidah:

 

وأما الرافضة فأصل بدعتهم عن زندقة وإلحاد وتعمد الكذب كثير فيهم وهم يقرون بذلك حيث يقولون ديننا التقية وهو أن يقول أحدهم بلسانه خلاف ما في قلبه وهذا هو الكذب والنفاق ويدعون مع هذا أنهم هم المؤمنون دون غيرهم من أهل الملة ويصفون السابقين الأولين بالردة والنفاق

As for the Rafidah, the basis of their innovation is heresy and heterodoxy. Moreover, majority of them intentionally lie. And they attest to this saying, “Our religion is Taqiyyah,” i.e. expressing contrary to what the heart contains. This is pure falsehood and hypocrisy. Despite this, they claim that they are the believers to the exception of all other Muslims and label the first forerunners as apostates and hypocrites.^[70]

 

He says at another place:

 

والله يعلم وكفى بالله عليما وليس في جميع الطوائف المنتسبة للإسلام مع بدعة وضلالة شر منهم ولا أجهل ولا أكذب ولا أظلم ولا أقرب إلى الكفر والفسوق والعصيان وأبعد عن حقائق الإيمان منهم

Allah knows; and sufficient is Allah as the knowledgeable. There is none among all the groups that affiliate to Islam with innovation and deviation more evil, more ignorant, greater in falsehood, more oppressive, closer to disbelief, transgression, and sin, and further from the realities of iman than them.^[71]

 

Imam al Dhahabi rahimahu Llah describes them:

 

فالرافضة ذوو جهل وعمى فمن حدثهم بما يوافق أهواءهم صدقوه ولو كان الدجال ومن أورد عليهم بما يخالف أهواءهم كذبوه ولو كان صديقا … فكيف يرجى من هذا حاله أم كيف نؤمل عافية من هذا مرضه فلهم أوفى نصيب من قوله تعالى وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ

The Rafidah are men of ignorance and blindness. Whoever narrates to them what corresponds to their passion, they believe him even if he is a Dajjal. Whereas, whoever narrates to them what opposes their passion, they disbelieve him even if he be extremely truthful. How can hope be pinned on one whose condition is such and how can we desire the safety of one with such a sickness? They have the fullest share of Allah’s statement: And who is more unjust than one who invents a lie about Allah or denies the truth when it has come to him?^[72][73]

 

Secondly: Abu Dharr al Ghifari radiya Llahu ‘anhu did not take the stance of a rebel to the policy of ‘Uthman and Muawiyah radiya Llahu ‘anhuma nor did he call to fitnah (dissension)—as claimed by the Rafidah. To the contrary, he was among the staunchest of people in hatred for fitnah and rebellion against the authority. It appears in the hadith of Zaid ibn Wahb:

 

ولو أمروا علي عبدا حبشيا لسمعت وأطعت

Had they appointed over me an Abyssinian slave, I would have listened and obeyed.^[74]

 

It appears in ‘Abdullah ibn al Samit’s narration:

 

دخلت مع أبي ذر على عثمان قال وعلى أبي ذر عمامة فرفع العمامة عن رأسه وقال إني والله يا أمير المؤمنين ما أنا منهم قال ابن شوذب يعني من الخوارج ولو أمرتني أن أعض على عرقوبي قتب لعضضت عليهما حتى يأتيني الموت وأنا عاض عليهما قال صدقت يا أبا ذر إنما أرسلنا إليك لتجاورنا في المدينة قال لا حاجة لي في ذلك ائذن لي في الربذة

I, alongside Abu Dharr, entered ‘Uthman’s presence. Abu Dharr had on a turban. He lifted the turban off his head^[75] saying, “By Allah, O Amir al Mu’minin, I am certainly not from them. (Ibn Shawdhab clarifies that he refers to the Khawarij). Had you instructed me to bite my shanks, I would bite them until death visited me while I am biting them.”

‘Uthman responded, “You have spoken the truth, O Abu Dharr. I only sent to you so that you be our neighbour in Madinah.”

“I do not desire this. Allow me to go to Rabadhah,” he submitted.^[76]

 

Another narration of his reads:

 

دخلت مع أبي ذر في رهط من غفار على عثمان من باب لا يدخل عليه منه أحد قال وتخوفنا عثمان عليه فانتهى إليه فسلم ثم ما بدأه بشيء إلا أن قال أحسبتني منهم يا أمير المؤمنين والله ما أنا منهم ولا أدركهم ثم استأذنه إلى الربذة

I entered ‘Uthman’s presence alongside Abu Dharr with a group from the Ghifar from a door from which no one entered upon him. We feared ‘Uthman against him. When he reached, he greeted with salam. The first thing Abu Dharr said to him was, “Do you consider me from them [the Khawarij], O Amir al Mu’minin? By Allah, I am not from them nor ever met them.” He then sought his permission to settle in Rabadhah.^[77]

 

When a group from Iraq came to Abu Dharr radiya Llahu ‘anhu and suggested to him:

 

يا أبا ذر فعل بك هذا الرجل وفعل فهل أنت ناصب لك راية فنكملك برجال ما شئت فقال يا أهل الإسلام لا تعرضوا علي ذاكم وتذلوا السلطان فإنه من أذل السلطان فلا توبة له والله لو صلبني على أطول خشبة أو حبل لسمعت وصبرت ورأيت أن ذلك خير لي

“O Abu Dharr, this man has done this and that to you. Would you not put up a flag for you and we will provide for you men you approve of?”

He explained, “O people of Islam! Do not present this to me and disgrace the leader as there is no repentance for whoever disgraces the leader. By Allah, if he crucified me on the highest trunk or rope, I would listen and bear patiently and regarded that best for me.”^[78]

 

Thirdly: The disagreement between Abu Dharr and the rest of the Sahabah radiya Llahu ‘anhum was a disagreement on a few ijtihadi matters—as passed in section one. Among these is his disagreement with ‘Uthman radiya Llahu ‘anhu in Madinah and Muawiyah radiya Llahu ‘anhu in Greater Syria. It was due to his stance on the issue of a treasure. Abu Dharr obligated upon people what Allah did not obligate upon them and criticised them for what Allah did not. He forbade so vehemently that he prohibited them from the permissible. This was one of the reasons of fitnah between the two groups. Thus, ‘Uthman radiya Llahu ‘anhu prevented him from issuing verdicts to prevent fitnah. ‘Uthman radiya Llahu ‘anhu had no prejudice against Abu Dharr radiya Llahu ‘anhu.^[79]

Muawiyah radiya Llahu ‘anhu did not compel Abu Dharr radiya Llahu ‘anhu to retract from his ijtihad. He only complained of him to Amir al Mu’minin who summoned Abu Dharr to come to Madinah. This appears in the hadith of Zaid ibn Wahb who says:

 

مررت بالربذة فإذا أنا بأبي ذر فقلت له ما أنزلك منزلك هذا قال كنت بالشام فاختلفت أنا ومعاوية في وَالَّذِيْنَ يَكْنِزُوْنَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُوْنَهَا فِيْ سَبِيْلِ اللهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيْمٍ قال معاوية نزلت في أهل الكتاب فقلت نزلت فينا وفيهم فكان بيني وبينه في ذلك وكتب إلى عثمان رضي الله عنه يشكوني فكتب إلي عثمان أن اقدم المدينة فقدمتها

I passed by Rabadhah and met Abu Dharr. I asked him, “What brought you to this place?”

He answered, “I was in Greater Syria. I disputed with Muawiyah over: As for those who store gold and silver as a treasure and they do not spend it in the path of Allah, give them glad tidings of a painful punishment.^[80] Muawiyah suggested, ‘It was revealed about the people of the book,’ whereas I affirmed, ‘It was revealed about us and them.’ We thus had an altercation over this. He wrote to ‘Uthman radiya Llahu ‘anhu complaining of me. ‘Uthman thus wrote to me to come to Madinah and I complied.”^[81]

 

Hafiz Ibn Hajar rahimahu Llah writes:

 

فإن معاوية لم يجسر على الإنكار عليه حتى كاتب من هو أعلى منه في أمره وعثمان لم يحنق على أبي ذر مع كونه كان مخالفا له في تأويله

Muawiyah did not dare to forbid him. He wrote to someone higher than him in authority. ‘Uthman was not enraged at Abu Dharr despite the latter opposing him in its interpretation.^[82]

 

Hafiz Ibn Kathir rahimahu Llah explains:

 

كان مذهب أبي ذر في تحريم ادخار ما زاد على نفقة العيال وكان يفتي بذلك ويحثهم عليه ويأمرهم به ويغلظ في خلافه فنهاه معاوية فلم ينته فخشي أن يضر بالناس في هذا فكتب يشكوه إلى أمير المؤمنين عثمان و أن يأخذه إليه فاستقدمه عثمان إلى المدينة وأنزله بالربذة وحده وبها مات في خلافة عثمان

Abu Dharr’s view was the impermissibility of storing anything beyond the expenses of the family. He would pass this verdict, encourage them to adhere to it, command them such, and display harshness to those opposing it. Muawiyah prevented him but he did not desist. Muawiyah feared that people will be harmed due to this, so he wrote to Amir al Mu’minin ‘Uthman complaining about Abu Dharr, requesting him to call him over. ‘Uthman requested him to come to Madinah and settled him in Rabadhah alone. It is here where he passed away during ‘Uthman’s Caliphate.^[83]

 

As for the Rafidah’s claim that Muawiyah radiya Llahu ‘anhu prohibited him from issuing verdicts due to him advising the people and narrating to them the virtues of the Ahlul Bayt which troubled him so he wrote to ‘Uthman radiya Llahu ‘anhu to complain. This is a lie and fabrication against Abu Dharr and Muawiyah radiya Llahu ‘anhuma. Abu Dharr would offer advices in Muawiyah’s gathering in Greater Syria. These advices were respected and honoured by Muawiyah radiya Llahu ‘anhu.

One indication of this is that he announced while in Muawiyah’s gathering, “We certainly recognise the best of you from the worst of you and we are more cognisant of you than are veterinarians of horses.”

A person interjected, “O Abu Dharr, do you know the unseen?”

Muawiyah radiya Llahu ‘anhu responded, “Leave the Sheikh for the Sheikh is more knowledgeable than you. Who are the best of us, O Abu Dharr?”

He replied:

 

خياركم أزهدكم في الدنيا وأرغبكم في الآخرة وشراركم أرغبكم في الدنيا وأزهدكم في الآخرة

The best of you are those most abstinent of the world and most desirous of the Hereafter, while the worst of you are those most desirous of the world and most abstinent of the Hereafter.^[84]

 

Another proof for the falsehood of this misconception of the Rafidah is Muawiyah’s radiya Llahu ‘anhu honour for the Ahlul Bayt radiya Llahu ‘anhum.^[85] For instance, Jabir ibn ‘Abdullah radiya Llahu ‘anhuma reports:

 

كان يوما عند معاوية وقد تقرشت قريش وصناديد العرب ومواليها أسفل سريره وعقيل بن أبي طالب والحسن والحسين رضي الله عنهم عن يمينه ويساره

One day, we were by Muawiyah. The Quraysh, leaders and masters of the Arabs, were seated under his seat while ‘Aqil ibn Abi Talib, Hassan, and Hussain were to his right and left.^[86]

 

Muhammad ibn ‘Abdullah ibn Abi Yaqub^[87] reports:

 

كان معاوية إذا لقي الحسين بن علي رضي الله عنه قال مرحبا بابن رسول الله صلى الله عليه وسلم وأهلا ويأمر له بثلاثمائة ألف ويلقي ابن الزبير رضي الله عنه فيقول مرحبا بابن عمة رسول الله صلى الله عليه وسلم وابن حواريه ويأمر له بمائة ألف دينار

When Muawiyah would meet Hussain ibn ‘Ali, he would say, “Welcome to the son of the Messenger of Allah.” He would command that three hundred thousand be given to him.” When meeting Ibn al Zubair, he would say, “Welcome to the son of the Messenger of Allah’s paternal aunt and the son of his close disciple.” He would stipulate for him one hundred thousand gold coins.”^[88]

 

Al Zuhri reports:

 

لما قتل علي بن أبي طالب وجاء الحسن بن علي إلى معاوية فقال له معاوية لو لم يكن لك فضل على يزيد إلا أن أمك امرأة من قريش وأمه امرأة من كلب لكان لك عليه فضل فكيف وأمك فاطمة بنت رسول الله صلى الله عليه وسلم

After ‘Ali ibn Abi Talib was martyred and Hassan ibn ‘Ali came to Muawiyah, the latter told him, “Even if you had no merit over Yazid besides your mother being from Quraysh and his mother being from Kalb, you would be superior to him. Then what about when your mother is Fatimah bint Rasulillah salla Llahu ‘alayhi wa sallam?”^[89]

 

Ibn ‘Asakir and others document Muawiyah’s advice to his son Yazid:

 

انظر حسين بن علي ابن فاطمة بنت رسول الله صلى الله عليه وسلم فإنه أحب الناس إلى الناس فصل رحمه وارفق به يصلح لك أمره فإن يك منه شيء فإني أرجو أن يكفيكه الله بمن قتل أباه وخذل أخاه

Consider Hussain ibn ‘Ali, ibn Fatimah bint Rasulillah salla Llahu ‘alayhi wa sallam as he is the most beloved to the people. Maintain good ties with him and show compassion to him, his matter will be corrected for you. If he does something, I hope that Allah will suffice you from him by those who killed his father and abandoned his brother.^[90]

 

Fourthly: Their claim that ‘Uthman and Muawiyah would bribe Abu Dharr radiya Llahu ‘anhum. This is a fabrication and blatant lie. The Rafidah seek to disfigure ‘Uthman and Muawiyah radiya Llahu ‘anhuma. Their purport is as stated by Imam Malik rahimahu Llah:

 

إنما هؤلاء أقوام أرادوا القدح في النبي صلى الله عليه وسلم فلم يمكنهم ذلك فقدحوا في أصحابه حتى يقال رجل سوء ولو كان رجلا صالحا لكان أصحابه صالحين

These are such persons who intended to disparage the Nabi salla Llahu ‘alayhi wa sallam but were unable to. They thus resorted to disparaging his Companions so that he may be labelled an evil man. [People will declare:] Had he been a righteous man, his Companions would have been righteous.^[91]

 

Even if we, hypothetically, agree to the soundness of the reports they transmit on this issue, it will not be understood as bribery. Rather, it is the stipend the Imam gives which is permissible to take. None of the parties may be disparaged for this. There are examples of this from the time of the Nabi salla Llahu ‘alayhi wa sallam. Abu Umamah radiya Llahu ‘anhu reports that the Nabi salla Llahu ‘alayhi wa sallam gave a slave to Abu Dharr radiya Llahu ‘anhu with the instruction:

 

أطعمه مما تأكل وألبسه مما تلبس

Feed him from what you eat and clothe him from what you wear.

 

Abu Dharr radiya Llahu ‘anhu had a garment which he tore in half, wearing one half as a lower garment and giving the other to his slave. The Messenger of Allah salla Llahu ‘alayhi wa sallam asked him, “Why do I see your garment like this?”

He responded, “O Messenger of Allah, you said we should feed them from what we eat and clothe them from what we wear.”

“Yes.”

I asked, “Should I free him?”

He responded, “Allah will reward you, O Abu Dharr.”^[92]

Hakim ibn Hizam radiya Llahu ‘anhu reports: I asked the Nabi salla Llahu ‘alayhi wa sallam and he gave me. I asked him a second time and he gave me. I asked him a third time and he gave me. He then said:

 

يا حكيم إن هذا المال لخضر حلو

O Hakim, indeed this wealth is green and sweet.^[93]

 

Sa’d ibn Abi Waqqas radiya Llahu ‘anhu reports: The Nabi salla Llahu ‘alayhi wa sallam gave a few people but did not give one person anything. Sa’d submitted, “O Prophet of Allah, you gave so and so and so and so but did not give that man anything whereas he is a believer.” The Nabi asked, “Or a Muslim?” Sa’d repeated it thrice and each time the Nabi salla Llahu ‘alayhi wa sallam said, “Or a Muslim?” He then stated:

 

إني لأعطي رجالا وأدع من هو أحب إلي منهم فلا أعطيه شيئا مخافة أن يكبوا في النار على وجوههم

Certainly, I give some people and leave out one who is more beloved to me than them giving him nothing, fearing that they will be thrown face first into Hell.^[94]

 

There are similar examples in the lifetime of the Sahabah radiya Llahu ‘anhum. ‘Umar ibn al Khattab radiya Llahu ‘anhu wrote to the cities and the surroundings seeking reinforcements. The first to come to him was Abu ‘Ubaidah ibn al Jarrah radiya Llahu ‘anhu among four thousand conveyances carrying food. He appointed him to distribute it to those surrounding Madinah. When he returned, ‘Umar commanded that he be given four thousand silver coins. He submitted, “I do not need it, O Amir al Mu’minin. I only intended Allah’s pleasure and His reward. So do not enter the world upon me.”

‘Umar said, “Take them. There is no harm in this when you did not desire it.”

He refused.

‘Umar said, “Take them. I was appointed by the Messenger of Allah salla Llahu ‘alayhi wa sallam to a similar task and he told me similar to what I told you and I responded in a like manner. At the end, he gave [them] to me.”

Abu ‘Ubaidah accepted them and went to his governors. People followed and the people of Hijaz became independent.^[95]

Likewise, when ‘Umar ibn al Khattab radiya Llahu ‘anhu sent one hundred gold coins with a man named Harith telling him, “Go to ‘Umair and alight by him, as if you are a guest. If you see the effects of anything, return. If you see a harsh condition, then give him these hundred gold coins.”

Harith went and found ‘Umair sitting, cleaning his garment at the side of an orchard. Harith greeted him with salam.

‘Umair said to him, “Alight, may Allah show mercy to you.” He remained with him for three days and found they had no food except a loaf of barley bread which they gave him exclusively while they rolled in hunger, until they were hard-pressed.

‘Umair told him, “You have starved us. If you feel that it is better to move on, then do so.”

Harith took out the gold coins and gave them to him saying that Amir al Mu’minin sent them to him to be independent.”^[96]

Similar, ‘Umar ibn al Khattab radiya Llahu ‘anhu gave Sa’id ibn ‘Amir radiya Llahu ‘anhu one thousand gold coins. The latter said, “I do not have a need for them. Give to someone more deserving than I.” ‘Umar said, “Wait, let me narrate to you what the Messenger of Allah said. Then, if you wish, you may accept or decline. The Messenger of Allah presented something to me and I said what you said. The Messenger of Allah said:

 

من أعطي شيئا من غير سؤال ولا استشراف نفس فإنه رزق من الله فليقبله ولا يرده

Whoever receives something without asking and desiring, it is sustenance from Allah. He should thus accept it and not reject it.”

 

Sa’id said, “You heard this from the Messenger of Allah?”

‘Umar replied in the affirmative. Sa’id accepted it.^[97]

As regards the reports presented by the Rafidah as proof, for example: ‘Uthman sent thirty thousand silver coins to Ibn Abi Hudhayfah as well as a camel covered with a garment. Muhammad placed it in the Masjid and then said, “O gathering of Muslims, do you not see how ‘Uthman deceives me from my religion and bribes me upon it.” This increased the Egyptians’ honour for him and their criticism for ‘Uthman.^[98]

Al Baladhuri reports it in Ansab al Ashraf and Ibn al Athir in al Kamil without any isnad. This makes it unworthy of being cited as proof.

As regards the Rafidah’s claim that Muawiyah tried to bribe Abu Dharr in a report by Ibn ‘Abbas: Muawiyah sent to him in the darkness of night one thousand gold coins trying to let his action oppose his statement and his private oppose his public life. When the Messenger came to him, he distributed the thousand leaving not a single coin in his possession by the morning. Next morning, Muawiyah called the messenger and told him, “Go to Abu Dharr and tell him, ‘Save my body from Muawiyah’s chastisement, Allah will save your body from Hell. He sent me to someone else and I erred and came to you.’” Abu Dharr told him, “Not a single coin remains with me this morning. If you hold us to it, then give me three days respite so that I may gather them for you.” Muawiyah realised that his action endorsed his statement and his private life endorsed his public life.

This report is not authentically attributed to Ibn ‘Abbas radiya Llahu ‘anhuma.

Ibn Shabbah narrates it in Tarikh al Madinah, vol. 3 pg. 1039-1040. He says: Ishaq ibn Idris narrated to us — Bakkar ibn ‘Abdullah al Rabadhi narrated to us — Musa ibn ‘Ubaidah narrated to us — Walid ibn Nufay’ narrated to us — from ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma. This isnad contains many flaws.

Ishaq ibn Idris

• Yahya ibn Ma’in comments on him, “He is worthless. He fabricates hadith.” He also called him a great liar.
• Al Bukhari said, “They are silent on him.”
• Abu Dawood said, “He is worthless.”
• Al Nasa’i said, “Matruk al hadith (suspected of hadith forgery).”
• ‘Ali ibn al Madini discarded his hadith.^[99]

Bakkar ibn ‘Abdullah al Rabadhi

• Ibn Hibban comments: He reports from his uncle, Musa ibn ‘Ubaidah, munkar (unacceptable) reports which are uncorroborated. I do not know whether the confusion in his hadith is from him or his uncle Musa ibn ‘Ubaidah or both of them, as Musa has no worth in hadith and majority of Bakkar’s narrations are from him. Hence, we were cautious of him so that nothing is applied to a Muslim without knowledge and he will be an adversary against us on the Day of Qiyamah.^[100]

Musa ibn ‘Ubaidah

• Yahya ibn Ma’in comments on him, “Da’if al hadith.”
• Ibn Abi Hatim says, “Munkar^[101] al hadith. His hadith is not established.”
• Ibn Hibban, “He is worthless in hadith.”
• ‘Ali ibn al Madini, “Musa ibn ‘Ubaidah is weak. He narrates munkar reports.”
• Al Daraqutni, “Musa ibn ‘Ubaidah al Rabadhi’s hadith are not corroborated.”
• Yahya ibn Ma’in, “He is worthless. He is not strong.”^[102]

Walid ibn Nufay’

• I did not find a biography with this name. Shu’ayb al Arna’ut made similar comments in his footnotes on Siyar A’lam al Nubala’, vol. 2 pg. 69. It could be misspelt from Ibn Nuwayfi’ whose name is Muhammad ibn al Walid.

Even if hypothetically accepted as sound, it does not translate to bribery. He only wished to test whether his action corresponds to his statement. Hafiz Ibn Kathir rahimahu Llah writes:

 

وقد اختبره معاوية رضي الله عنه وهو عنده هل يوافق عمله قوله فبعث إليه بألف دينار ففرقها من يومه ثم بعث إليه الذي أتاه بها فقال إن معاوية إنما بعثني إلى غيرك فأخطأت فهات الذهب فقال أبو ذر ويحك إنها خرجت ولكن إذا جاء مالي حاسبناك به

Muawiyah tested whether his action corresponded to his declaration. He thus sent one thousand gold coins to him and the latter distributed them on that day. Muawiyah then sent the messenger to him who said, “Muawiyah sent me to someone else, but I erred. So, bring the gold.”

Abu Dharr told him, “Woe to you. They are gone. However, when my wealth comes, I will repay you.”^[103]

 

Fifthly: They claim that ‘Uthman abused and swore Abu Dharr radiya Llahu ‘anhuma and mounted him on the harshest conveyance until the skin under his foot peeled off. Others claim that he beat him mercilessly.^[104]

These are nothing but fabrications and allegations against ‘Uthman radiya Llahu ‘anhu. Even if we accept it, hypothetically, it is the ijtihad of the ruler for which he will be rewarded. None of them can be disparaged. ‘Uthman radiya Llahu ‘anhu practiced on his ijtihad in punishment. Abu Dharr radiya Llahu ‘anhu practiced on his ijtihad in his actions. There are examples of this in the time of the Sahabah radiya Llahu ‘anhum. It is reported that ‘Umar ibn al Khattab radiya Llahu ‘anhu hit Ubayy ibn Ka’b radiya Llahu ‘anhu with a stick when he saw people walking behind him. He established the hadd on Abu Bakrah radiya Llahu ‘anhu for his testimony against Mughirah radiya Llahu ‘anhu. If accepted as sound, it does not prevent what happened between ‘Uthman and Abu Dharr radiya Llahu ‘anhuma to be of this nature. They are excused in this. They are either Mujtahids who have attained the truth or Mujtahids who erred. They are forgiven by the Will of Allah through repentance and good deeds and calamites which expiate.^[105]

Ibn Taymiyyah rahimahu Llah reports:

 

والقاعدة الكلية في هذا ألا نعتقد أن أحدا معصوم بعد النبي صلى الله عليه وسلم بل الخلفاء الراشدون يجوز عليهم الخطأ والذنوب التي تقع قد يتوبون منها وقد تكفر عنهم بحسناتهم الكثيرة وقد يبتلون بمصائب يكفر الله عنهم بها وقد يكفر عنهم بغير ذلك

The all-encompassing ruling in this regard is that we do not believe anyone after the Nabi salla Llahu ‘alayhi wa sallam as infallible. Rather, it is possible for the Khulafa’ Rashidun to err. The sins they commit, they sometimes repent from them, or they are expiated through their plenty good deeds, or sometimes they are afflicted with calamities through which Allah expiates, and sometimes in another way.^[106]

 

He says regarding ‘Uthman radiya Llahu ‘anhu:

 

فكل ما ينقل عن عثمان غايته أن يكون ذنبا أو خطأ وعثمان رضي الله عنه قد حصلت له أسباب المغفرة من وجوه كثيرة منها سابقته وإيمانه وجهاده وغير ذلك من طاعته وقد ثبت أن النبي صلى الله عليه وسلم شهد له بل وبشره بالجنة على بلوى تصيبه ومنها أنه تاب من عامة ما أنكروه عليه وأنه ابتلي ببلاء عظيم فكفر الله به خطاياه وصبر حتى قتل شهيدا مظلوما وهذا من أعظم ما يكفر الله به الخطايا

All ‘Uthman is accused of, the extreme limit is it being a sin or error. ‘Uthman has attained causes for forgiveness from plenty channels like his precedence, iman, Jihad, and other acts of obedience. Moreover, it is established that the Nabi salla Llahu ‘alayhi wa sallam testified for him, in fact, he sounded glad tidings of his entry into Jannat after a calamity will strike him.^[107] Another cause is him repenting from all what they accuse him of. Furthermore, he was afflicted with a huge difficulty through which Allah expiated his mistakes; he bore patiently until he was killed as a martyr, oppressed. This is from the greatest of actions through which Allah expiates sins.^[108]

 

Ibn al Athir rahimahu Llah states:

 

ما ذكر في أمر أبي ذر وإشخاص معاوية إياه من الشام إلى المدينة وقد ذكر في سبب ذلك أمور كثيرة من سب معاوية إياه وتهديده بالقتل وحمله إلى المدينة من الشام بغير وطاء ونفيه من المدينة على الوجه الشنيع لا يصح النقل به ولو صح لكان ينبغي أن يعتذر عن عثمان فإن للإمام أن يؤدب رعيته وغير ذلك من الأعذار لا أن يجعل ذلك سببا للطعن عليه

What is mentioned about Abu Dharr, Muawiyah sending him from Greater Syria to Madinah for which many reasons were listed including Muawiyah abusing him, threatening to kill him, sending him to Madinah from Greater Syria without a conveyance, and banishing him from Madinah in a nasty manner; it is not proper to transmit these. Even if hypothetically agreed to be sound, it was appropriate to excuse ‘Uthman as the Imam has the right to discipline his populace; and there are other excuses; it was not appropriate to turn this into criticism against him.^[109]

 

Sixthly: Their claim that Abu Dharr radiya Llahu ‘anhu would abuse and curse, in fact, excommunicate Muawiyah radiya Llahu ‘anhu and the proof they cite, i.e. Abu Dharr’s statement, “I am not an enemy of Allah and His Messenger. Rather, you and your father are enemies to Allah and His Messenger. You exposed Islam but concealed disbelief. The Messenger of Allah has indeed cursed you and supplicated against you plenty times that you do not find satiation.” Muawiyah retorted, “I am not that man.” Abu Dharr told him, “Yes, you are that man. The Messenger of Allah informed me of this. I heard him saying, ‘O Allah, curse him and do not satiate him except with sand.’’’

This entire report is a lie which the Rafidah fabricated and accused Abu Dharr radiya Llahu ‘anhu of. It is not possible for this statement to be uttered by a Sahabi nurtured and taught by the Messenger of Allah salla Llahu ‘alayhi wa sallam. Moreover, the narration contains nakarah (anomalies). It is as if Abu Dharr radiya Llahu ‘anhu did not acknowledge Muawiyah’s radiya Llahu ‘anhu merit. This is a blatant grand accusation. It is authentically transmitted from the Messenger salla Llahu ‘alayhi wa sallam that he said concerning Muawiyah ibn Abi Sufyan radiya Llahu ‘anhu:

 

اللهم اجعله هاديا مهديا واهد به

O Allah, make him a guide and rightly guided and guide through him.^[110]

 

Anas ibn Malik radiya Llahu ‘anhu reports from his maternal aunt, Umm Haram radiya Llahu ‘anha:

 

نام النبي صلى الله عليه وسلم يوما قريبا مني ثم استيقظ يبتسم فقلت ما أضحكك قال أناس من أمتي عرضوا علي يركبون هذا البحر الأخضر كالملوك على الأسرة قالت فادع الله أن يجعلني منهم فدعا لها ثم نام الثانية ففعل مثلها فقالت قولها فأجابها فقالت ادع الله أن يجعلني منهم فقال أنت من الأولين فخرجت مع زوجها عبادة بن الصامت غازيا أول ما ركب المسلمون البحر مع معاوية فلما انصرفوا من غزوتهم قافلين فنزلوا الشام فقربت إليها دابة لتركبها فصرعتها فماتت

The Nabi salla Llahu ‘alayhi wa sallam slept one day close to me. He then woke up smiling. I asked, “What makes you smile?”

He explained, “People from my Ummah were presented to me mounting this black ocean like kings on thrones.”

She said, “Supplicate to Allah to include me among them.” He prayed for her.

He fell asleep a second time and did the same and she asked the same and he responded. She said, “Supplicate to Allah to include me among them.”

He determined, “You are from the first.”

She left with her husband ‘Ubadah ibn al Samit as a warrior in the first naval expedition of the Muslims with Muawiyah. On their return from the battle, they alighted in Greater Syria. An animal was brought close to her for her to mount. It dropped her which caused her death.^[111]

 

This is praise of the Nabi salla Llahu ‘alayhi wa sallam for Muawiyah radiya Llahu ‘anhu and those who participated in the naval expedition with him in Allah’s path. Their action pleased him greatly. So how is it possible for a Sahabi, the like of Abu Dharr al Ghifari radiya Llahu ‘anhu, to curse and excommunicate the one whom the Nabi salla Llahu ‘alayhi wa sallam praised? Ibn Taymiyyah rahimahu Llah explains:

 

معاوية وعمرو بن العاص وأمثالهم من المؤمنين لم يتهمهم أحد من السلف بنفاق … بل جميع علماء الصحابة والتابعين بعدهم متفقون على أن هؤلاء صادقون على رسول الله صلى الله عليه وسلم مأمونون عليه في الرواية عنه والمنافق غير مأمون على النبي صلى الله عليه وسلم بل هو كاذب عليه مكذب له وإذا كانوا مؤمنين محبين لله ورسوله فمن لعنهم فقد عصى الله ورسوله

Muawiyah, ‘Amr ibn al ‘As, and their like are believers. None of the pious predecessors have accused them of hypocrisy. Rather, all the ‘Ulama’ among the Sahabah, Tabi’in, and those after them are unanimous that they are truthful in attributing to the Messenger of Allah salla Llahu ‘alayhi wa sallam, trusted in transmitting from him. A hypocrite is not trusted in attributing to the Nabi salla Llahu ‘alayhi wa sallam. Rather, he lies in his name and belies him. When they are believers and lovers of Allah and His Messenger, then whoever curses them has disobeyed Allah and His Messenger.^[112]

 

Hypothetically agreeing to the soundness of what they transmit, it is possible for a man to excommunicate another through interpretation; and this will not cause reproach of either of them.^[113] Ibn Taymiyyah rahimahu Llah writes:

 

وقد تبين أن الرجل المؤمن الذي هو ولي لله قد يعتقد كفر الرجل المؤمن الذي هو ولي لله ويكون مخطئا في هذا الاعتقاد ولا يقدح هذا في إيمان واحد منهما وولايته كما ثبت في الصحيح أن أسيد بن حضير قال لسعد بن عبادة بحضرة النبي صلى الله عليه وسلم إنك منافق تجادل عن المنافقين وكما قال عمر بن الخطاب لحاطب بن أبي بلتعة دعنى أضرب عنق هذا المنافق فقال النبي صلى الله عليه وسلم إنه شهد بدرا وما يدريك لعل الله اطلع على أهل بدر فقال اعملوا ما شئتم فقد غفر الله لكم

It is clear that a believer—who is a friend of Allah—sometimes believes the disbelief of another believer—who is a friend of Allah. He is erroneous in this belief. However, this does not impair either of their faith or friendship. It is established in al Sahih that Usayd ibn Hudayr said to Sa’d ibn ‘Ubadah in the presence of the Nabi salla Llahu ‘alayhi wa sallam, “You are a hypocrite who is defending the hypocrites,” and as ‘Umar ibn al Khattab said about Hatib ibn Abi Balta’ah, “Allow me to execute this hypocrite.”^[114] The Nabi salla Llahu ‘alayhi wa sallam remarked, “He participated in Badr. Do you not know that probably Allah glanced at the participants of Badr and announced, ‘Do as you please for Allah has forgiven you.’?”^{[115] [116]}

 

Seventhly: Abu Dharr’s departure from Madinah to Greater Syria the first time was with his own will and choice, practicing on the Nabi’s salla Llahu ‘alayhi wa sallam bequest to him to leave. It appears in the narration of ‘Abdullah ibn al Samit:

 

قالت أم ذر رضي الله عنها والله ما سير عثمان أبا ذر ولكن رسول الله صلى الله عليه وسلم قال إذا بلغ سلعا فاخرج منها

Umm Dharr radiya Llahu ‘anha clarifies, “By Allah, ‘Uthman did not exile Abu Dharr. Rather, Rasulullah salla Llahu ‘alayhi wa sallam said, ‘When the buildings reach Sil’, then leave [Madinah].’”^[117]

 

The reality is not as the Rafidah claim that ‘Uthman radiya Llahu ‘anhu expelled him. Similarly, his second departure from Madinah to Rabadhah was with his own will and choice. ‘Uthman did not coerce him to leave. When people began flocking around him and he feared fitnah for himself, he sought ‘Uthman’s permission. Indication to this appears in Zaid ibn Wahb’s narration:

 

فكثر علي الناس حتى كأنهم لم يروني قبل ذلك فذكر ذلك لعثمان فقال لي إن شئت تنحيت فكنت قريبا فذاك الذي أنزلني هذا المنزل

People increased upon me until it seemed that they had never seen me before that. This was mentioned to ‘Uthman who suggested to me, “If you like, you may move away, yet are still close.” This is what made me take up residence here.^[118]

 

‘Uthman told Abu Dharr when the latter arrived from Greater Syria:

 

إنما أرسلنا إليك لتجاورنا في المدينة قال لا حاجة لي في ذلك ائذن لي في الربذة

“I only sent to you so that you be our neighbour in Madinah.”

“I do not desire this. Allow me to go to Rabadhah,” he submitted.^[119]

 

Abu Dharr radiya Llahu ‘anhu was bequeathed by the Nabi salla Llahu ‘alayhi wa sallam to leave Madinah. Thus, when he was returned to it, he needed to leave to any area besides Greater Syria so he left to Rabadhah.^[120]

All the narrations the Rafidah cite as proof that ‘Uthman exiled Abu Dharr to Rabadhah are fabrications and lies, or have weak chains and flaws, coupled with the nakarah in the text, as it opposes authentic narrations, as is the condition of ‘Abdullah ibn Saydan al Matrudi’s narration.^[121]

‘Abdullah ibn Saydan

• Majhul (unknown) both in person and in integrity.
• Al Bukhari says, “His ahadith are not corroborated.”
• Al Lalka’i said, “He is unknown. There is no proof in him.”
• Ibn ‘Adi said, “His ahadith are not corroborated.”

The condition of ‘Abdullah ibn Mas’ud’s narration is similar as the isnad contains Buraydah ibn Sufyan al Aslami al Madani.

Buraydah ibn Sufyan al Aslami al Madani

• Hafiz Ibn Hajar comments, “He is not qawi (strong). He has rafd.”^[122]

 

The reality of these and other narration is 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.^[123]

 

As for their citing these verses as proof:

 

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.^[124]

 

They claim this was revealed concerning Abu Dharr and ‘Uthman ibn ‘Affan radiya Llahu ‘anhuma on the occasion when the latter exiled the former from Madinah to Rabadhah.

This is a false claim. None of the experts of Tafsir have said this. The verse speaks about the Banu Isra’il and their breaching the covenant taken from them.^[125]

Similarly, 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.^[126]

 

They claim that this was revealed concerning Abu Dharr when ‘Uthman banished him to Rabadhah.^[127]

This is another false claim. This verse was regarding the general believers who are qualified with the qualifications listed in the verse. None of the experts of Tafsir have said that it was revealed regarding Abu Dharr.^[128]

The ‘Ulama’ among the Pious Predecessors have elucidated extensively on this issue.

1. Ghalib al Qattan^[129] reports:

 

أنه سأل الحسن البصري عثمان أخرج أبا ذر قال الحسن لا معاذ الله

He asked Hassan al Basri, “‘Uthman expelled Abu Dharr?”

“No; Allah forbid,” Hassan replied.^[130]

 

2. Hafiz Ibn Hajar rahimahu Llah adds a footnote to the hadith of Zaid ibn Wahb which appeared previously:

 

وإنما سأله زيد بن وهب عن ذلك لأن مبغضي عثمان كانوا يشنعون عليه أنه نفى أبا ذر وقد بين أبو ذر أن نزوله في ذلك المكان كان باختياره نعم أمره بالتنحي عن المدينة لدفع المفسدة التي خافها على غيره من مذهبه المذكور فاختار الربذة وقد كان يغدو إليها زمن النبي صلى الله عليه وسلم

Zaid ibn Wahb only asked him about this, because those who hated ‘Uthman would reproach him for exiling Abu Dharr. Abu Dharr himself clarified that his settling in that place was with his choice. Yes, he [‘Uthman] commanded him to move a little away from Madinah to remove the cause of corruption/evil that he feared for others due to his mentioned stance. He chose Rabadhah. He would go there during the lifetime of the Nabi salla Llahu ‘alayhi wa sallam.^[131]

 

3. Hafiz Abu Bakr ibn al ‘Arabi al Maliki rahimahu Llah writes:

 

فإن أبا ذر يحملهم على التزهد وأمور لا يحتملها الناس كلهم إنما هي مخصوصة ببعضهم فكتب إليه عثمان أن يقدم المدينة فلما قدم اجتمع إليه الناس فقال لعثمان أريد الربذة فقال له افعل فاعتزل ولم يكن يصلح له إلا ذلك لطريقته

Abu Dharr forced them to adopt asceticism and other matters which all people could not bear; it was particular with some. ‘Uthman thus wrote to him to come to Madinah. When he arrived, people gathered by him so he told ‘Uthman, “I intend Rabadhah.” ‘Uthman allowed him. He thus adopted isolation. Nothing befitted him but this due to his approach.^[132]

 

Ibn Taymiyyah rahimahu Llah explains:

 

فلما كان في خلافة عثمان توسع الأغنياء في الدنيا حتى زاد كثير منهم على المباح في المقدار والنوع وتوسع أبو ذر في الإنكار حتى نهاهم عن المباحات وهذا من أسباب الفتن بين الطائفتين فكان اعتزال أبي ذر لهذا السبب ولم يكن لعثمان مع أبي ذر غرض من الأغراض

During ‘Uthman’s Caliphate, the rich increased in worldly wealth until many of them went beyond the limit of merely permissible in quantity and type. Abu Dharr forbade vehemently to the extent that he prohibited them from the permissible. This was one of the reasons of fitnah between the two groups. Abu Dharr’s isolation was owing to this reason. ‘Uthman radiya Llahu ‘anhu had no prejudice against Abu Dharr radiya Llahu ‘anhu.^[133]

 

This clarifies the reality of the disagreement between Abu Dharr and ‘Uthman, and Abu Dharr and Muawiyah radiya Llahu ‘anhum. May Allah be pleased with them all. The matter is nothing like the Rafidah claim.

 

NEXT⇒ Abu Dharr al Ghifari’s Relationship with the Ahlul Bayt

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[1] Riyad ‘Abdul Hussain Radi: Mu’aradat Abi Dharr, pg. 1; Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 104.

[2] Ansab al Ashraf, vol. 5 pg. 542; Tarikh al Yaqubi, vol. 2 pg. 173; Sharh Nahj al Balaghah, vol. 8 pg. 256.

[3] He is ‘Ali ibn al Hussain ibn ‘Ali al Mas’udi, Abu al Hassan, a Shia, Mu’tazili Historian. He died in 346 AH. Muruj al Dhahab and Akhbar al Khawarij are his works. (Siyar A’lam al Nubala’, vol. 15 pg. 569; al A’lam, vol. 4 pg. 277; Mu’jam al Mu’allifin, vol. 2 pg. 433.)

[4] Muruj al Dhahab, vol. 2 pg. 486.

[5] Ansab al Ashraf, vol. 5 pg. 512; Sharh Nahj al Balaghah, vol. 1 pg. 192-199, vol. 3 pg. 30-31.

[6] Mu’aradat Abi Dharr, pg. 19.

[7] Ibid, pg. 12.

[8] Ansab al Ashraf, vol. 5 pg. 515; al Shafi fi al Imamah, vol. 4 pg. 273; Sharh Nahj al Balaghah, vol. 3 pg. 35; al Ghadir, vol. 8 pg. 269.

[9] Ansab al Ashraf, vol. 6 pg. 34; Ibn A’tham al Kufi: al Futuh, vol. 2 pg. 388; Sharh Nahj al Balaghah, vol. 3 pg. 54.

[10] Al Shafi fi al Imamah, vol. 4 pg. 293; Nahj al Haqq, vol. 1 pg. 298; Ihqaq al Haqq, pg. 253; A’yan al Shia, vol. 16 pg. 236; al Ghadir, vol. 8 pg. 292, 300.

[11] Mu’aradat Abi Dharr al Ghifari al Asbab wa al Dawafi’ wa al Ahdaf wa al Nata’ij, pg. 27-28.

[12] Al Shafi fi al Imamah, vol. 4 pg. 294; Sharh Nahj al Balaghah, vol. 8 pg. 259; al Darajat al Rafi’ah, pg. 244; al Ghadir, vol. 8 pg. 292.

[13] He is Musa ibn Salim, Abu Jahdam, freed slave of the family of ‘Abbas ibn ‘Abdul Muttalib. He is from Greater Syria. He reports indirectly from ‘Abdullah ibn ‘Abbas, ‘Abdullah ibn Hanin, Salamah ibn Suhayl, and Abu Jafar Muhammad ibn ‘Ali ibn al Hussain. Ismail ibn ‘Ulayyah, Hammad ibn Zaid, Hammad ibn Salamah, Sufyan al Thawri, and others narrate from him. Ibn Hibban lists him in al Thiqat. Imam Ahmed comments on him, “There is no problem with Musa ibn Salim.” Abu Hatim comments, “Sound in hadith; truthful.” (Tarikh al Tabari, vol. 5 pg. 97; Tahdhib al Kamal, vol. 29 pg. 64-65; al Dhahabi: al Kashif fi Ma’rifat man lahu Riwayah fi al Kutub al Sittah, vol. 2 pg. 304; Tahdhib al Tahdhib, vol. 5 pg. 563; Taqrib al Tahdhib, pg. 550.)

[14] Al Amali, pg. 121; al Shafi, vol. 4 pg. 494; Sharh Nahj al Balaghah, vol. 3 pg. 55; A’yan al Shia, vol. 16 pg. 236.

[15] Ansab al Ashraf, vol. 5 pg. 543; al Shafi fi al Imamah, vol. 4 pg. 492; Sharh Nahj al Balaghah, vol. 3 pg. 54; al Ghadir, vol. 8 pg. 292.

[16] Muhammad Tahir al Qummi: Kitab al Arba’in, pg. 607.

[17] Ansab al Ashraf, vol. 5 pg. 515; Sharh Nahj al Balaghah, vol. 3 pg. 35.

[18] Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 116-119.

[19] Surah al Tawbah: 34.

[20] Sharh Nahj al Balaghah, vol. 8 pg. 265.

[21] Surah Al ‘Imran: 33-34.

[22] Surah al Shu’ara’: 227.

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

[24] Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 119; Rawdat al Wa’izin, pg. 285; al Darajat al Rafi’ah fi Tabaqat al Shia, pg. 240-241.

[25] Mu’aradat Abi Dharr al Ghifari al Asbab wa al Dawafi’ wa al Ahdaf wa al Nata’ij, pg. 34.

[26] Ansab al Ashraf, vol. 5 pg. 541; Ibn al Athir: al Kamil, vol. 2 pg. 620-621; Ahmed ibn ‘Abdul Wahhab al Nuwayri: Nihayat al Arab fi Funun al Adab, vol. 20 pg. 242; al Ghadir, vol. 9 pg. 144.

[27] Surah al Tawbah: 34.

[28] Sharh Nahj al Balaghah, vol. 3 pg. 54; vol. 8 pg. 255-256.

[29] Sunan al Darimi, chapter on conveying from the Messenger of Allah salla Llahu ‘alayhi wa sallam and teaching the Sunan, vol. 1 pg. 456, Hadith: 562; Sahih al Bukhari, book on knowledge, chapter on knowledge before speaking and practicing, vol. 1 pg. 192, the last part.

[30] Ansab al Ashraf, vol. 5 pg. 542; Sharh Nahj al Balaghah, vol. 3 pg. 55; vol. 8 pg. 255-256; Mu’aradat Abi Dharr al Ghifari al Asbab wa al Dawafi’ wa al Ahdaf wa al Nata’ij, pg. 34.

[31] Muruj al Dhahab, vol. 2 pg. 490; A’yan al Shia, vol. 16 pg. 225; Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 116, 120.

[32] Tarikh Dimashq, vol. 66 pg. 199; al Kamil, vol. 3 pg. 714; Sharh Nahj al Balaghah, vol. 2 pg. 376; al Ghadir, vol. 8 pg. 292; al Riyad al Nadirah, vol. 2 pg. 146; Siyar A’lam al Nubala’, vol. 2 pg. 69.

[33] Ibn Shabbah: Tarikh al Madinah, vol. 3 pg. 1039-1040.

[34] Surah al Tawbah: 34.

[35] Sharh Nahj al Balaghah, vol. 8 pg. 256; al Darajat al Rafi’ah, pg. 242; A’yan al Shia, vol. 16 pg. 236; al Ghadir, vol. 8 pg. 300.

[36] A’yan al Shia, vol. 16 pg. 236.

[37] Sharh Usul al Kafi, vol. 12 pg. 418.

[38] Sharh Nahj al Balaghah, vol. 8 pg. 257; A’yan al Shia, vol. 16 pg. 225.

[39] Ansab al Ashraf, vol. 5 pg. 542; Sharh Nahj al Balaghah, vol. 8 pg. 256; al Darajat al Rafi’ah, pg. 242; al Ghadir, vol. 8 pg. 292.

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

[41] Muruj al Dhahab, vol. 2 pg. 490; Sharh Nahj al Balaghah, vol. 8 pg. 257; al Ghadir, vol. 8 pg. 292.

[42] Muruj al Dhahab, vol. 2 pg. 490; Sharh Nahj al Balaghah, vol. 8 pg. 356; A’yan al Shia, vol. 16 pg. 256, 355, 356; al Ghadir, vol. 8 pg. 319.

[43] Al Shafi fi al Imamah, vol. 4 pg. 294; Sharh Nahj al Balaghah, vol. 8 pg. 257-259; Nahj al Haqq, pg. 299; al Sirat al Mustaqim, vol. 3 pg. 32; al Darajat al Rafi’ah, pg. 244; A’yan al Shia, vol. 16 pg. 236; al Ghadir, vol. 8 pg. 300.

[44] Muruj al Dhahab, vol. 2 pg. 490; al Ghadir, vol. 8 pg. 292.

[45] Muruj al Dhahab, vol. 2 pg. 491; Sharh Nahj al Balaghah, vol. 8 pg. 252-153.

[46] Sharh Nahj al Balaghah, vol. 8 pg. 251; Bihar al Anwar, vol. 22 pg. 435; Tafsir Nur al Thaqalayn, vol. 5 pg. 356; al Darajat al Rafi’ah, pg. 248; A’yan al Shia, vol. 1 pg. 438, vol. 2 pg. 32, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 122.

[47] Sharh Nahj al Balaghah, vol. 8 pg. 253; Bihar al Anwar, vol. 22 pg. 411; al Darajat al Rafi’ah, pg. 248; A’yan al Shia, vol. 16 pg. 238; Lajnat al Hadith fi Ma’had Baqir al ‘Ulum: Mawsu’at Kalimat al Imam al Hussain, pg. 159-160.

[48] Sharh Nahj al Balaghah, vol. 8 pg. 253; Bihar al Anwar, vol. 22 pg. 411; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 160.

[49] Sharh Nahj al Balaghah, vol. 8 pg. 253-254; Bihar al Anwar, vol. 22 pg. 411; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 160.

[50] Sharh Nahj al Balaghah, vol. 8 pg. 254; Bihar al Anwar, vol. 22 pg. 411; al Darajat al Rafi’ah, pg. 248; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 160-161.

[51] Al shajan: need wherever it may be. The meaning is: I have no need for anyone besides you. (Al Sihah, vol. 5 pg. 2142.)

[52] Sharh Nahj al Balaghah, vol. 8 pg. 254; Bihar al Anwar, vol. 22 pg. 411; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 161.

[53] See the following books for example: Sulaim ibn Qais: al Saqifah, pg. 167; Tafsir al Qummi, vol. 1 pg. 51-54; al Kufi: al Istighathah fi Bida’ al Thalathah, vol. 1 pg. 55-58; al Saduq: ‘Ilal al Shara’i’, vol. 1 pg. 175-176; al Mufid: al Amali, pg. 121-122; Sharh Nahj al Balaghah, vol. 1 pg. 199; ‘Ilm al Yaqin fi Usul al Din, vol. 2 pg. 700; al Darajat al Rafi’ah, pg. 11; A’yan al Shia, vol. 1 pg. 113.

[54] Surah al Baqarah: 84-85.

[55] Tafsir al Qummi, vol. 1 pg. 51-54; Tafsir al Safi, vol. 1 pg. 111-113.

[56] Surah Al ‘Imran: 195.

[57] Tafsir al Qummi, vol. 1 pg. 129.

[58] ‘Ilal al Shara’i’, vol. 1 pg. 175-176.

[59] Al Rawandi: Al Kharayij wa al Jarayih, vol. 2 pg. 490.

[60] Al Tusi: al Amali, pg. 710; al Darajat al Rafi’ah fi Tabaqat al Shia, pg. 250-251; A’yan al Shia, vol. 1 pg. 438.

[61] Ibn Sa’d: al Tabaqat al Kubra, vol. 4 pg. 228.

[62] Al Tabaqat al Kubra, vol. 4 pg. 234 -235.

[63] He is Abu al Aswad al Du’ali or al Dili, the Judge of Basrah. His name is Zalim ibn ‘Amr ibn Sufyan ibn Jundul ibn Ya’mar ibn Hanash ibn ‘Adi ibn al Dayl or ‘Amr ibn ‘Uthman or ‘Uthman ibn ‘Amr. He was born in the days of Nubuwwah and reports from ‘Umar, ‘Ali, Muaz, Abu Dharr, Ibn Mas’ud, Zubair ibn al ‘Awwam, Ubayy ibn Ka’b, Abu Musa, Ibn ‘Abbas, ‘Imran ibn Hussain, and senior Tabi’in. He was a poet with Shia inclinations. He was reliable in hadith. Ibn Hibban lists him among the reliable Tabi’in. He died in the plague of al Jarif in 69 AH. (Siyar A’lam al Nubala’, vol. 4 pg. 81-86; Tahdhib al Tahdhib, vol. 6 pg. 292.)

[64] Al Shafi fi al Imamah, vol. 4 pg. 293-294; Nahj al Haqq, vol. 1 pg. 298; Nafahat al Lahut, pg. 107; Ihqaq al Haqq, pg. 253, 256; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300, 316; Al Mirza Ahmed al Ashtiyani: Lawami’ al Haqa’iq fi Usul al ‘Aqa’id, vol. 1 pg. 98.

[65] Sharh Nahj al Balaghah, vol. 8 pg. 255-256.

[66] A’yan al Shia, vol. 16 pg. 238.

[67] ‘Aqa’id al Imamiyyah, vol. 3 pg. 50.

[68] Like Saif ibn ‘Umar al Tamimi (d. 180 AH)

• Abu Hatim comments, “Matruk (suspected of hadith forgery).”
• Al Nasa’i and Ibn Ma’in labelled him da’if.
• Ibn Hibban says, “He reports fabrications from reliable narrators.” He accused him of heresy.
• Al Bukhari comments, “There is scepticism on him.”
• Ibn ‘Adi says, “Some of his ahadith are well-known but majority of them are unreliable and uncorroborated.”

(Mizan al I’tidal, vol. 3 pg. 259; Tahdhib al Tahdhib, vol. 2 pg. 470.)

Lut ibn Yahya Abu Mikhnaf (d. 170 AH)

• He is a ruined Historian, suspected of hadith forgery, unreliable.
• Al Daraqutni labels him da’if (weak).
• Yahya ibn Ma’in comments, “He is not reliable.”
• Ibn ‘Adi writes, “A Shia extremist, the transmitter of their reports.”

(Al Jarh wa al Ta’dil, vol. 7 pg. 182; al Kamil fi al Du’afa’, vol. 7 pg. 241; Mizan al I’tidal, vol. 3 pg. 419-420.)

[69] Minhaj al Sunnah, vol. 1 pg. 59; ‘Abdullah Muhammad ibn ‘Abdul Wahhab: Jawab Ahlus Sunnah al Nabawiyyah fi Naqd Kalam al Shia wa al Zaidiyyah, vol. 1 pg. 63-64; Sheikh Hafiz Hukmi: Ma’arij al Qabul, vol. 3 pg. 1208; Sheikh Salih al Fawzan: Sharh al ‘Aqidah al Wasitiyyah, pg. 153-155.

[70] Minhaj al Sunnah, vol. 1 pg. 68.

[71] Minhaj al Sunnah, vol. 5 pg. 160-161.

[72] Surah al ‘Ankabut: 68.

[73] Al Muntaqa min Minhaj al I’tidal fi Naqd Kalam Ahl al Rafd wa al I’tizal, vol. 1 pg. 543-544.

[74] Sahih al Bukhari, vol. 3 pg. 319, book on Zakat, chapter on the wealth from which Zakat is paid is not a treasure, the hadith of Zaid ibn Wahb, Hadith: 1406.

[75] The reason for Abu Dharr radiya Llahu ‘anhu taking his turban off his head is to make it clear to ‘Uthman that he is not from the Khawarij as one of their signs was shaving all the hair off.

[76] Tarikh al Madinah, pg. 1036-1037.

[77] Al Tabaqat al Kubra, vol. 4 pg. 232; Siyar A’lam al Nubala’, vol. 2 pg. 60.

[78] Tabaqat al Kubra, vol. 4 pg. 228; Tarikh Dimashq, vol. 66 pg. 201; Siyar A’lam al Nubala’, vol. 2 pg. 72; Tarikh al Islam wa Wafayat al Mashahir wa al A’lam, vol. 3 pg. 412.

[79] Minhaj al Sunnah, vol. 6 pg. 27, 274-275.

[80] Surah al Tawbah: 34.

[81] Sahih al Bukhari, vol. 3 pg. 319, book on Zakat, chapter on the wealth from which Zakat is paid is not a treasure, Hadith: 1406.

[82] Fath al Bari, vol. 3 pg. 323.

[83] Tafsir al Qur’an al ‘Azim, vol. 2 pg. 388.

[84] Tarikh Dimashq, vol. 66 pg. 196.

[85] Imam al Ajurri has dedicated a chapter of Kitab al Shari’ah labelling it: chapter on Muawiyah’s honour for the household of the Messenger of Allah salla Llahu ‘alayhi wa sallam and his kindness towards them. He reproduces narrations as evidence to this.

[86] Kitab al Shari’ah, vol. 5 pg. 2468, Hadith: 1958.

[87] He is Muhammad ibn ‘Abdullah ibn Abi Yaqub al Tamimi al Dabbi al Basri. Yahya ibn Ma’in classified him reliable as well as Abu Hatim. Al Bukhari and Muslim have documented his reports. (Al Thiqat, vol. 7 pg. 401; Ahmed ibn Muhammad al Kalabadhi: Al Hidayah wa al Rashad fi Ma’rifat Ahl al Thiqah wa al Sadad, vol. 2 pg. 655; Abu ‘Abdullah al Hakim: Tasmiyat man Akhraja lahum al Bukhari wa Muslim, vol. 1 pg. 214; Tahdhib al Tahdhib, vol. 5 pg. 184.)

[88] Kitab al Shari’ah, vol. 5 pg. 2468, Hadith: 1959.

[89] Kitab al Shari’ah, vol. 5 pg. 2469, Hadith: 1961.

[90] Tarikh Dimashq, vol. 14 pg. 206; Tarikh al Islam, vol. 5 pg. 7; al Bidayah wa al Nihayah, vol. 8 pg. 162, vol. 11 pg. 501.

[91] Al Sarim al Maslul, pg. 580.

[92] Al Mu’jam al Kabir, vol. 8 pg. 287, al Albani graded it sahih in al Silsilah, vol. 5 pg. 378, Hadith: 2379.

[93] Sahih al Bukhari, vol. 3 pg. 393, book on Zakat, chapter on abstinence from asking, Hadith: 1472; Sahih Muslim, vol. 7 pg. 177, book on Zakat, chapter on the giving hand being superior to the receiving hand, Hadith: 1035.

[94] Musnad Ahmed, vol. 2 pg. 107, al Albani graded it sahih in his footnotes on Ibn Taymiyyah’s Kitab al Iman, vol. 1 pg. 110.

[95] Tarikh al Tabari, vol. 4 pg. 100; al Muntazam fi Tarikh al Umam wa al Muluk, vol. 4 pg. 251.

[96] Al Muntazam fi Tarikh al Umam wa al Muluk, vol. 4 pg. 317; Hayat al Sahabah, vol. 2 pg. 382-383.

[97] Tarikh Dimashq, vol. 21 pg. 160; al Suyuti: Jami’ al Ahadith, vol. 26 pg. 68; al Muttaqi al Hindi: Kanz al ‘Ummal, vol. 6 pg. 635; Ibrahim al Dimashqi: Al Bayan wa al Ta’rif fi Asbab Wurud al Hadith al Sharif, vol. 2 pg. 209; Hayat al Sahabah, vol. 2 pg. 520.

[98] Ansab al Ashraf, vol. 5 pg. 541; Ibn al Athir: al Kamil, vol. 2 pg. 620-621; Ahmed ibn ‘Abdul Wahhab al Nuwayri: Nihayat al Arab fi Funun al Adab, vol. 20 pg. 242; al Ghadir, vol. 9 pg. 144.

[99] Tarikh Ibn Ma’in, vol. 4 pg. 250; al ‘Uqayli: al Du’afa’, vol. 1 pg. 100; al Nasa’i: al Du’afa’ wa al Matrukin, vol. 1 pg. 18; Ibn Abi Hatim: al Jarh wa al Ta’dil, vol. 2 pg. 213.

[100] Ibn Hibban: Al Majruhin, 233.

[101] He is a weak narrator who contradicts narrations of reliable, trustworthy narrators.

[102] Tarikh Ibn Ma’in, vol. 1 pg. 71; al Jarh wa al Ta’dil, vol. 2 pg. 125; al Majruhin, vol. 1 pg. 233; vol. 2 pg. 167; Muhammad ibn Tahir al Maqdisi: Tadhkirat al Huffaz (Atraf Ahadith al Majruhin li Ibn Hibban), vol. 1 pg. 426; al Du’afa’ wa al Matrukin, vol. 3 pg. 133.

[103] Tafsir al Qur’an al ‘Azim, vol. 2 pg. 388.

[104] Ibn al Mutahhar al Hilli made this allegation. Ibn Taymiyyah quoted this from him in Minhaj al Sunnah, vol. 6 pg. 255-256. Al Karki reported it in Nafahat al Lahut, pg. 81, al Tustari in Ihqaq al Haqq, pg. 254, and al Mazindarani in Sharh Usul al Kafi, vol. 12 pg. 418.

[105] Minhaj al Sunnah, vol. 6 pg. 256-257, vol. 4 pg. 468.

[106] Minhaj al Sunnah, vol. 6 pg. 196-197.

[107] Sahih al Bukhari, vol. 7 pg. 25-26, book on the merits of the Sahabah, chapter on the Nabi’s statement: if I were to take a friend, Hadith: 3674; Sahih Muslim, vol. 15 pg. 243-244, book on the merits of the Sahabah, chapter on the merits of ‘Uthman ibn ‘Affan, Hadith: 2403, the hadith of Abu Musa al Ash’ari.

[108] Minhaj al Sunnah, vol. 6 pg. 197.

[109] Al Kamil, vol. 2 pg. 483-484.

[110] Jami’ al Tirmidhi, vol. 5 pg. 645, Hadith: 3842, he labelled the hadith hassan gharib, al Albani graded it sahih in al Silsilah al Sahihah, vol. 4 pg. 615, Hadith: 1969 and Sahih al Tirmidhi, vol. 3 pg. 561, Hadith: 3842, he said on his footnotes on al Mishkat, vol. 3 pg. 1758, Hadith: 6235, “His isnad is sahih.”

[111] Sahih al Bukhari, vol. 3 pg. 1030.

[112] Majmu’ al Fatawa, vol. 18 pg. 40-42.

[113] Minhaj al Sunnah, vol. 4 pg. 333, vol. 6 pg. 253.

[114] Sahih al Bukhari, vol. 5 pg. 319-322, book on testimonies, chapter on some women declaring others reliable, Hadith: 2661; Sahih Muslim, vol. 17 pg. 155-169, book on repentance, chapter on the hadith on the slander and the acceptance of the slanderer’s repentance, Hadith: 2770, the hadith of Aisha.

[115] Sahih al Bukhari, vol. 6 pg. 166-167, book on Jihad and expeditions, chapter on the spy, Hadith: 3007; Sahih Muslim, vol. 16 pg. 80-83, book on the merits of the Sahabah, chapter on the merits of the participants of Badr and Hatib ibn Abi Balta’ah, Hadith: 2494, the hadith of ‘Ali ibn Abi Talib.

[116] Minhaj al Sunnah, vol. 6 pg. 253-254.

[117] Al Mustadrak ‘ala al Sahihayn, vol. 3 pg. 420, Hadith: 5535; al Tabaqat al Kubra, vol. 4 pg. 269-271; Tarikh al Madinah, pg. 1037; Siyar A’lam al Nubala’, vol. 2 pg. 70, Al Hakim comments, “This is a hadith with a sahih chain on the standards of al Sheikhayn but they did not document it.” Al Dhahabi does not comment.

[118] Sahih al Bukhari, vol. 3 pg. 319, book on Zakat, chapter on the wealth from which Zakat is paid is not a treasure, Hadith: 1406; al Tabaqat al Kubra, vol. 4 pg. 212; Tafsir al Tabari, vol. 6 pg. 361; al Jami’ li Ahkam al Qur’an, vol. 10 pg. 183.

[119] Tarikh al Madinah, pg. 1036-1037; Tarikh Dimashq, vol. 66 pg. 197.

[120] Fitnat Maqtal ‘Uthman, vol. 1 pg. 109-110.

[121] Al Jarh wa al Ta’dil, vol. 2 pg. 68; Lisan al Mizan, vol. 4 pg. 498; al Isabah, vol. 4 pg. 108.

[122] Taqrib al Tahdhib, pg. 120, Biography: 661.

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

[124] Surah al Baqarah: 84-85.

[125] Tafsir al Tabari, vol. 1 pg. 438-439; Tafsir al Qur’an al ‘Azim, vol. 1 pg. 129-130; Tafsir al Jalalayn, vol. 1 pg. 17; Fath al Qadir, vol. 1 pg. 127; Adwa’ al Bayan, vol. 8 pg. 25; Taysir al Karim al Rahman, vol. 1 pg. 82-83.

[126] Surah Al ‘Imran: 195.

[127] Tafsir al Qummi, vol. 1 pg. 129.

[128] Tafsir al Tabari, vol. 3 pg. 556-557; al Baghawi: Ma’alim al Tanzil, vol. 1 pg. 557; Tafsir al Qur’an al ‘Azim, vol. 1 pg. 129-130; Tafsir al Jalalayn, vol. 1 pg. 17; Fath al Qadir, vol. 1 pg. 127; Adwa’ al Bayan, vol. 8 pg. 25; Taysir al Karim al Rahman, vol. 1 pg. 82-83.

[129] Ghalib ibn Khattaf ibn Ghaylan al Qattan

• Ahmed, Ibn Ma’in, and al Nasa’i declared him reliable.
• Abu Hatim said, “Saduq (truthful). Salih (righteous).”
• His report from Anas on prostration appears in Sahih Muslim.

(Tahdhib al Tahdhib, vol. 4 pg. 469-470.)

[130] Tarikh al Madinah, pg. 1037.

[131] Fath al Bari, vol. 3 pg. 322.

[132] Al ‘Awasim min al Qawasim, pg. 87-88.

[133] Minhaj al Sunnah, vol. 6 pg. 274-275.

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His Stance on ‘Uthman and Muawiyah

 

The Rafidah claim that ‘Uthman’s radiya Llahu ‘anhu era witnessed serious political, economic, religious, and social transformations which led to damaging results on the Islamic society. The Caliphate began to lose its awe due to ‘Uthman radiya Llahu ‘anhu exceeding the proper bounds in disregarding the behaviour of his governors and those close to him, especially Muawiyah radiya Llahu ‘anhu and what he perpetrated in Greater Syria. They consider it an authority established on violence, subjugation, and enticement through wealth. This was contrary to the Caliphate of Abu Bakr and ‘Umar radiya Llahu ‘anhuma.^[1] There were many reasons behind this—they allege. Some of these reasons are:

 

1. ‘Uthman radiya Llahu ‘anhu was liberal in spending wealth on his relatives, close family, and the rest of the people. He believed he had a right to give and he had a right to borrow. When Abu Dharr radiya Llahu ‘anhu prohibited him from this, he retorted:

ما أكثر أذاك لي وأولعك بأصحابي

How much you harm me and how fond are you of my companions.^[2]

 

Al Mas’udi^[3] says:

 

وهذا باب يتسع ذكره ويكثر وصفه فيمن تملك من الأموال في أيامه ولم يكن مثل ذلك في عصر عمر بن الخطاب بل كانت جادة واضحة وطريقة بينة

This is a chapter that is extensive in its discussion and description of those who granted ownership of wealth during his era. It was not like this during the era of ‘Umar ibn al Khattab. Rather, that was a clear street and a plain path.^[4]

 

2. ‘Uthman radiya Llahu ‘anhu appointed unsuitable and untrustable men as governors over the affairs of Muslims. He monopolised the official posts and kept them among the Banu Umayyah. ‘Ali ibn Abi Talib radiya Llahu ‘anhu and a few other Sahabah warned him and demanded that he give up this practice, but he did not listen to them and followed his opinion, until his governors committed acts of transgression.^[5]
3. Leniency of the Khalifah ‘Uthman radiya Llahu ‘anhu and some members of his family controlling him. ‘Uthman radiya Llahu ‘anhu was weak in will, languid in determination, and did not possess a strong, firm personality which could enforce its power on the Umayyads.^[6]
4. He ignored the advices of the Sahabah radiya Llahu ‘anhum.^[7] One of these instances is when a group of Sahabah including ‘Ali, Zubair, Talhah, Sa’d, and ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhum approached him to counsel him to refrain from distributing wealth among his close family. He told them that he has family and relatives. They asked him whether Abu Bakr and ‘Umar radiya Llahu ‘anhuma did not have family and relatives. He said, “Abu Bakr and ‘Umar hoped for reward in depriving their family while I hope for reward in giving my family.” They told him, “By Allah, their practice was more beloved to us than your practice.”^[8]
5. ‘Uthman’s radiya Llahu ‘anhu governors’ tyranny and oppression upon the populace. People were aggrieved by this and complained to ‘Uthman radiya Llahu ‘anhu. Abu Dharr radiya Llahu ‘anhu would argue against the governors, scream in their faces, and use stern words against them.^[9] He would say:

 

والله قد حدثت أعمال ما أعرفها والله ما هي في كتاب الله ولا سنة نبيه والله إني لأرى حقا يطفأ وباطلا يحيا وصادقا مكذبا وأثرة بغير تقي وصالحا مستأثرا عليه

By Allah, such actions have been perpetrated which I do not recognise. By Allah, they are not in the Book of Allah nor in the Sunnah of His Prophet. By Allah, I see rights being destroyed, falsehood given life, the truthful belied, favouritism without fear, and the righteous being monopolised against.^[10]

 

Riyad Hussain writes on Abu Dharr’s radiya Llahu ‘anhu opposition:

 

إن هذا الأحداث التي شهدها عهد الخلافة عثمان مثلت انحرافا خطيرا أدى إلى متغيرات إلى فقدان التوازن في الحياة الاقتصادية وانعدام الاستقرار في الحياة السياسية والاجتماعية على السواء … تلك المتغيرات التي شكلت سببا يقف بوجهها أبو ذر وغيره من الصحابة الأخيار لأنه كان يدرك أبعادها ونتائجها وإذا بتلك التطورات تلقي بتبعاتها على المجتمع الإسلامي لتوقعه في وحل عز الخروج منه الأمر الذي شكل محفزا ودافعا لأبي ذر لأن يلجأ إلى المعارضة بعد أن ضاقت به السبل وصار بين مطرقة الحكم الجديد وسندان الشعب المسلوب الإرادة منطلقا بذلك من الحرص الشديد على المجتمع والدين بوصفه ذلك النموذج الذي يمثل شرف النزاهة والصفاء فلذلك كان من الصعب عليه أن يقف مكتوف اليدين أمام هذه التطورات الخطيرة التي لم يشهدها المجتمع الإسلامي من قبل فعلى هذا الأساس خرج أبو ذر معارضا متوخيا إرجاع الحق إلى نصابه ومتداركا لما تسببه من نتائج غير محمودة العواقب على المجتمع الإسلامي ولا سيما أنه ذلك الرجل الذي يشاهد فصول ذلك العهد عن قرب وما تخلله من انتشار للأطماع السياسية وتهالك على السلطة والمال الذي لم يعتد عليه مسبقا

These events witnessed during the era of the Khalifah ‘Uthman represented a dangerous deviation that led to a loss of balance in economic life and lack of stability in political and social life alike.

These changes constituted a reason for Abu Dharr and other prominent Companions to stand against them, because he was aware of their dimensions and consequences. These developments cast their consequences on the Islamic community, throwing it into a slough from which it was difficult to exit. This constituted an incentive and motivation for Abu Dharr to resort to opposition after his paths became narrow and he was left between the hammer of the new government and the anvil of the people who had been deprived of their will, based on a strong concern for society and religion as the model that represents honour of integrity and purity. Therefore, it was difficult for him to stand idly in the face of these dangerous developments that the Islamic community had never witnessed before.

On this basis, Abu Dharr came out in opposition, intending to restore the truth to its proper place and realising the undesirable consequences it would cause on the Islamic community, especially since he was the man who was watching the chapters of that era closely and the spread of political ambitions and the collapse of power and wealth to which he had not previously been accustomed.^[11]

 

This clear deviation—as they suppose—in ‘Uthman’s radiya Llahu ‘anhu policy in Madinah and Muawiyah’s radiya Llahu ‘anhu in Greater Syria opened the doors to the rebellion of sincere Sahabah, like Abu Dharr al Ghifari radiya Llahu ‘anhu. Therefore, he did not delay on the onset to advise ‘Uthman and Muawiyah radiya Llahu ‘anhuma with kindness and respect, telling him:

 

نصحتك فاستغششتني ونصحت صاحبك فاستغشني

I advised you but you considered me a fraud. I advised your friend—Muawiyah—but he considered me a fraud.^[12]

 

He would remind them of the Islamic society during the lifetime of the Nabi salla Llahu ‘alayhi wa sallam and the condition of the society during ‘Uthman’s era. Abu Jahdam al Azdi^[13] reports from his father who said:

 

لما سير عثمان أبا ذر من المدينة إلى الشام كان يقص علينا فيحمد الله ويشهد شهادة الحق ويصلي على النبي صلى الله عليه وآله وسلم ويقول أما بعد كنا في جاهليتنا قبل أن ينزل علينا الكتاب ويبعث فينا الرسول ونحن نوفي بالعهد ونصدق الحديث ونحسن الجوار ونقري الضيف ونواسي الفقير فلما بعث الله فينا رسول الله وأنزل علينا كتابه كانت تلك الأخلاق يرضاها الله ورسوله وكان أحق بها أهل الإسلام وأولى أن يحفظوها فلبثوا بذلك ما شاء أن يلبثوا ثم إن الولاة قد أحدثوا أعمالا قباحا لا نعرفها من سنة تطفى وبدعة تحيا وقائل بحق مكذب وأثرة لغير تقي وأمين مستأثر عليه من الصالحين

When ‘Uthman expelled Abu Dharr from Madinah to Greater Syria, he would narrate to us. He would praise Allah and recite the testimony of truth, send salutations upon the Nabi salla Llahu ‘alayhi wa sallam, and say:

After praise and salutations. We, in our ignorance, before the Qur’an was revealed to us and the Messenger was sent among us, would fulfil the covenant, speak the truth, show kindness to our neighbours, entertain the guest, and assist the poor. After Allah sent His Messenger among us and revealed His book to us, Allah and His Messenger approved these attributes. The Muslims were more worthy and deserving to preserve them. They remained in this state for as long as He willed. Thereafter, the governors innovated wicked practices which we did not recognise, i.e. terminating the Sunnah, livening innovation, belying the speaker of the truth, favouritism of the impious, and monopolising against the trustworthy among the righteous.^[14]

 

He did not suffice on this. He approached the Khalifah and told him:

 

إنك أنت السبب في فقر الفقراء وغنى الأغنياء إنك حميت الحمى وقربت أولاد الطلقاء

You are the reason behind the destitute’s poverty and the wealthy’s affluence. You designated the pasture and brought the sons of the Tulaqa’ close.^[15]

 

He would tell him:

 

إذا بلغ بنو العاص ثلاثين رجلا جعلوا مال الله دولا وعباده خولا ودينه دخلا

When the Banu al ‘As reach thirty men, they will misappropriate Allah’s wealth, enslave His servants, and create imbalance in His din.^[16]

 

Once, a group of Sahabah went to him among whom were ‘Ali, Zubair, Talhah, Sa’d, and ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhum to advise him to stop distributing wealth among his close family. He told them:

 

إن لي قرابة ورحما قالوا فما كان لأبي بكر وعمر قرابة ورحم فقال إن أبا بكر كانا يحتسبان في منع قرابتهما وأنا أحتسب في إعطاء قرابتي قالوا فهديهما والله أحب إلينا من هديك

“I have family and relatives.”

They asked him whether Abu Bakr and ‘Umar did not have family and relatives.

He said, “Abu Bakr and ‘Umar hoped for reward in depriving their family while I hope for reward in giving my family.”

They told him, “By Allah, their practice was more beloved to us than your practice.”^[17]

 

However, ‘Uthman radiya Llahu ‘anhu—according to their supposition—did not pay any attention to these advices. He persisted with his policy. When Abu Dharr al Ghifari radiya Llahu ‘anhu grew despondent from the authority complying, he publicly opposed him to expose him without fear or care.^[18] He would stand up and admonish the people, command them to be obedient to Allah, and warn them from perpetrating His disobedience. He would recite to them Allah’s statement:

 

وَٱلَّذِينَ يَكۡنِزُونَ ٱلذَّهَبَ وَٱلۡفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ ٱللَّهِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٖ

And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.^[19]

 

He would tell them:

 

بشر الكنازين بعذاب أليم

Give glad tidings to the hoarders of a painful punishment.^[20]

 

He would narrate the declarations of the Messenger of Allah salla Llahu ‘alayhi wa sallam on the virtues of the Ahlul Bayt and encourage people to adhere to them. 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.^[21]

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.^[22][23]

 

When ‘Uthman radiya Llahu ‘anhu realised the strength of Abu Dharr’s radiya Llahu ‘anhu rebellion, he employed the following schemes as they allege:

1. Enticement with wealth. ‘Uthman radiya Llahu ‘anhu sent to him two-hundred gold coins. However, Abu Dharr radiya Llahu ‘anhu returned them. Abu Basir narrates that he heard Abu ‘Abdullah saying:

 

أرسل عثمان إلى أبي ذر موليين له ومعهما مائتا دينار فقال لهما انطلقا بها إلى أبي ذر فقولا له إن عثمان يقرئك السلام وهو يقول لك هذه مائتا دينار فاستعن بها على ما نابك فقال أبو ذر هل أعطى أحدا من المسلمين مثل ما أعطاني قالا لا قال فإنما أنا رجل من المسلمين يسعني ما يسع المسلمين قالا له إنه يقول هذا من صلب مالي وبالله الذي لا إله إلا هو ما خالطها حرام ولا بعثت بها إليك إلا من حلال فقال لا حاجة لي فيها وقد أصبحت يومي هذا وأنا من أغنى الناس فقالا له عافاك الله وأصلحك ما نرى في بيتك قليلا ولا كثيرا فقال لقد أصبحت غنيا بولاية علي بن أبي طالب وعترته الهادين المهديين الراضين المرضيين الذين يهدون بالحق وبه يعدلون وكذلك سمعت رسول الله صلى الله عليه وآله فإنه لقبيح بالشيخ أن يكون كذابا فرداها عليه وأعلماه أنه لا حاجة فيها ولا فيما عنده حتى ألقى الله ربي فيكون هو الحاكم فيما بيني وبينه

‘Uthman sent two of his slaves with two-hundred gold coins and told them, “Go to Abu Dharr and tell him that ‘Uthman sends you greetings and informs you that these are two-hundred gold coins which you may use for your needs.”

Abu Dharr replied, “Did he give any of the Muslims what he gave me?”

“No,” they replied.

He remarked, “I am only one individual among the Muslims. Sufficient for me is what is sufficient for the Muslims.”

They told him, “He says that this is from his capital wealth. And by Allah—the Being besides Whom there is no deity—no haram has mixed with it. It is only from halal sources.”

Abu Dharr said, “I do not have any need for it. Today, I am among the most affluent of men.”

They told him, “May Allah protect you and rectify you. We do not see much in your home.”

He replied, “I have become rich through loyalty to ‘Ali ibn Abi Talib radiya Llahu ‘anhu and his family—the guides, rightly-guided, pleased, those who guide with the truth and judge by it. Likewise, I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying, ‘It is extremely evil for an old man to be a liar.’ Return them to him and inform him that I do not have any need for them and for anything by him until I meet my Rabb Who will be the judge between me and him.”^[24]

 

They suppose that ‘Uthman practiced this approach with other than Abu Dharr al Ghifari radiya Llahu ‘anhu.^[25]

 

أن عثمان بعث إلى ابن أبي حذيفة بثلاثين ألف درهم وبجمل عليه كسوة فوضعها محمد في المسجد ثم قال يا معشر المسلمين ألا ترون إلى عثمان يخادعني عن ديني ويرشوني عليه فزاد أهل مصر تعظيما له وطعنا على عثمان

‘Uthman sent thirty thousand silver coins to Ibn Abi Hudhayfah, as well as a camel covered with a garment. Muhammad placed it in the Masjid and then said, “O gathering of Muslims, do you not see how ‘Uthman deceives me from my religion and bribes me upon it.” This increased the Egyptians’ honour for him and their criticism for ‘Uthman.^[26]

 

2. Surveillance and preventing him from mixing and speaking with the people. This was when he would stand and advise people, commanding them to obey Allah, warn them from committing disobedience, and recite to them Allah’s words: And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.^[27] He would tell them, “Give glad tidings to the hoarders of a painful punishment.” He would respond to them saying, “Does ‘Uthman prevent me from reciting Allah’s Book and censuring one who discards Allah’s command? By Allah, pleasing Allah at the expense of ‘Uthman’s happiness is more beloved to me than displeasing Allah and winning ‘Uthman’s pleasure.”^[28]

When he would gather with the people and begin narrating what he heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam on the merits of the Ahlul Bayt and encourage them to adhere to them, someone would tell him, “Were you not prevented from passing verdicts?” He would shout at the person, “Are you a warden over me? Had you placed the sword here (and he pointed to his nape), and I thought of speaking something I heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam before you execute me, I would speak it.”^[29]

 

3. When Abu Dharr radiya Llahu ‘anhu continued his rebellion to ‘Uthman’s policy and challenged the authority—as they suppose—they utilised different means, i.e. discontinuing his stipend from the Muslim treasury to impoverish him, spread misery in his self, and occupy him by searching for livelihood—so that he would possibly desist from his behaviour and rebellion. However, this means was not successful. He accepted the cessation of his stipend and replied to them, “I have no need for that. Abu Dharr’s herd of camels is sufficient for him.”^[30]

 

4. When ‘Uthman despaired from Abu Dharr, he became angry with him and swore him. He told him to not to show him his face and banished him to Greater Syria to be free from him and hand him over to Muawiyah—the man of sternness who does not show kindness.^[31] Ibn ‘Abbas radiya Llahu ‘anhuma^[32] reports:

 

جاء أبو ذر يستأذن على عثمان وأنا عنده فقلت يا أمير المؤمنين هذا أبو ذر يستأذن قال ايذن له إن شئت فإنه يؤذينا ويشقينا قال فأذنت له فأقبل حتى قعد على سرير من سرر يقال لها النجدية ذي قوائم أربع يرجف به السرير من طوله وعظمه وكان طويلا عظيما فقال له عثمان أنت الذي تزعم أنك خير من أبي بكر وعمر قال أبو ذر رضي الله عنه ما قلت هذا قال عثمان إني أقيم عليك البينة قال ما أدري ما بينتك قد عرفت ما قلت قال فكيف قلت قال قلت إن رسول الله صلى الله عليه وسلم قال إن أحبكم إلي وأقربكم مني الذي يأخذ بالعهد الذي تركته عليه حتى يلحقني وكلكم قد أصاب من الدنيا غيري فأنا على العهد وعلى الله البلاغ قال له عثمان رضي الله عنه الحق بمعاوية فأخرجه إلى الشام فلما قدم على معاوية رضي الله عنه قدم رجل حديث العهد برسول الله صلى الله عليه وسلم فأخذ بقلوب الناس فأبكى عيونهم وأوغرصدورهم وكان فيما يقول لا يبقين في بيت أحد منكم دينار ولا درهم ولا تبر ولا فضة إلا شيء ينفقه في سبيل الله أو يعده لغريم فأنكر معاوية رضي الله عنه الناس فبعث إليه معاوية رضي الله عنه جنح الليل بألف دينار أراد أن يخالف فعله قوله وسريرته علانيته فلما جاءه الرسول قسم الألف فلم يصبح عنده منها دينار ولا درهم فلما أصبح معاوية رضي الله عنه دعا الرسول فقال له انطلق إلى أبي ذر فقل له أنقذ لي جسدي من عذاب معاوية أنقذ الله جسدك من النار فإنه أرسلني إلى غيرك فأخطأت بك فقال له أبو ذر اقرأ على معاوية السلام وقل له يقول لك أبو ذر ما أصبح عندنا من دنانيرك دينار واحد فإن آخذتنا بها فأنظرنا ثلاث ليال نجمعها لك فلما رأى معاوية أن فعله يصدق قوله وسريرته تصدق علانيته كتب إلى عثمان رضي الله عنه إن كان لك بالشام حاجة فأرسل إلى أبي ذر فإنه قد أوغر صدور الناس عليك فكتب إليه عثمان رضي الله عنه أن الحق بي

Abu Dharr came seeking permission to see ‘Uthman while I was by him. I said, “O Amir al Mu’minin, Abu Dharr is here seeking permission.”

He said, “Give him permission if you wish. He has certainly harmed us and made us miserable.” I gave him permission.

He came and sat on one of the thrones called al Najdiyyah which had four legs. The throne shook due to his tallness and weight—he was tall and bulky.

‘Uthman told him, “You are the one who thinks that you are superior to Abu Bakr and ‘Umar?”

Abu Dharr replied, “I did not state so.”

‘Uthman told him, “I will present evidence against you.”

He said, “I do not know what your proof is. You are aware of what I said.”

“What did you say?”

“I say that the Messenger of Allah declared, ‘The most beloved of you to me and the closest to me is the one who adheres to the covenant upon which I left him until he meets me.’ All of you have taken from the world besides me. I am adhering to the covenant. Upon Allah is the proclamation.”

‘Uthman told him, “Go to Muawiyah.” He thus banished him to Greater Syria.

When he reached Muawiyah, he arrived as one who was recently with the Messenger of Allah and thus attracted the hearts of people, made them cry, and aroused feelings in their hearts. He would say, “No gold coin, silver coin, gold nugget, or silver should remain in anyone’s house—except he is spending it in Allah’s way or keeping it for a creditor.” People thus blamed Muawiyah.

In the darkness of night, Muawiyah sent to him one thousand gold coins seeking to let his action oppose his statement and his private oppose his public life. When the Messenger came to him, he distributed the thousand leaving not a single coin in his possession by the morning. The next morning, Muawiyah called the messenger and told him, “Go to Abu Dharr and tell him, ‘Save my body from Muawiyah’s chastisement, Allah will save your body from Hell. He sent me to someone else and I erred and came to you.’”

Abu Dharr told him, “Not a single coin remains with me this morning. If you hold us to it, then give me three days respite so that I may gather them for you.”

When Muawiyah realised that his action endorsed his statement and his private life endorsed his public life, he wrote to ‘Uthman, “If you have any need for Greater Syria, then call Abu Dharr back as he has aroused hatred in people’s heart for you.”

‘Uthman thus wrote to him, “Come to me.”^[33]

 

Ibn Abi al Hadid lists the reasons behind ‘Uthman banishing Abu Dharr to greater Syria. He says, “The origin of this incident is that 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.^[34] This matter was raised to ‘Uthman on a few occasions but he remained silent. He then sent to him one of his slaves to tell him to stop what he is doing. Abu Dharr said, “Does ‘Uthman prevent me from reciting Allah’s Book and censuring one who discards Allah’s command? By Allah, pleasing Allah at the expense of ‘Uthman’s happiness is more beloved to me and better for me than displeasing Allah and winning ‘Uthman’s pleasure.”

This angered ‘Uthman. ‘Uthman persevered and did not take action until one day ‘Uthman said to those around him, “Is it permissible for the Imam to take any wealth as a loan and when he becomes wealthy, he returns it?”

Ka’b al Ahbar said, “There is no harm in this.”

Abu Dharr retorted, “O son of the Jewess! Are you teaching us our din?”

‘Uthman said, “How much you harm me and how fond are you of my companions. Go to Greater Syria.” He thus banished him there.^[35]

Muhsin al Amin emphasises that Abu Dharr was exiled from Madinah to Greater Syria against his will. He says:

 

وما كان أبو ذر ليترك المدينة مهاجر رسول الله صلى الله عليه وعلى آله وسلم ومسجده ومجاورة قبره اختيارا ويذهب إلى الشام فيجاور بني أمية وإنما خرج إلى الشام منفيا

Abu Dharr would not leave Madinah—the Hijrah destination of the Messenger of Allah salla Llahu ‘alayhi wa sallam, his Masjid, and neighbouring his grave—voluntarily and go to Greater Syria to neighbour the Banu Umayyah. He only left to Greater Syria after being banished.^[36]

 

Muhammad al Mazindarani expounds that what happened to Abu Dharr radiya Llahu ‘anhu of his expulsion to Greater Syria, etc. was at the order of ‘Uthman radiya Llahu ‘anhu. He says:

 

وخروجه إلى الشام ثم إلى المدينة ثم من المدينة بعد ضرب عثمان إياه إلى الربذة كان بأمر عثمان لأنه كان ينقل ذمائمهم

His departure to Greater Syria, then to Madinah, and then from Madinah after ‘Uthman beat him to Rabadhah—all was at ‘Uthman’s order as he would relate their flaws.^[37]

 

In Greater Syria, Abu Dharr learnt of Muawiyah’s radiya Llahu ‘anhu misappropriation of the Muslim treasury—as they allege. He raised his voice in Muawiyah’s radiya Llahu ‘anhu face and said:

 

ما أنا بعدو لله ولا رسوله بل أنت وأبوك عدوان لله ولرسوله أظهرتما الإسلام وأبطنتما الكفر ولقد لعنك رسول الله ودعا عليك مرات ألا تشبع فقال معاوية ما أنا بذاك الرجل فقال أبو ذر بل أنت ذاك الرجل أخبرني بذلك رسول الله وسمعته يقول اللهم العنه ولا تشبعه إلا بالتراب فحاول معاوية أن يحتويه فبعث إليه بثلاثمائة دينار لكن أبا ذر الغفاري ردها عليه وقال إن كان من عطائي الذي حرمتوني منه عامي هذا قبلتها وإن كانت صلة فلا حاجة لي بها

“I am not an enemy to Allah and His Messenger. Rather, you and your father are enemies to Allah and His Messenger. You exposed Islam but concealed disbelief. The Messenger of Allah has indeed cursed you and supplicated against you plenty times that you do not find satiation.”

Muawiyah retorted, “I am not that man.”

Abu Dharr told him, “Yes, you are that man. The Messenger of Allah informed me of this. I heard him saying, ‘O Allah, curse him and do not satiate him except with sand.’”^[38]

 

Muawiyah tried to contain him so he sent three-hundred gold coins to him. However, Abu Dharr returned them to him saying, “If they are from the stipend you deprived me of this year, I will accept them. If they are a gift, I have no need for them.”^[39]

He would advise people, instruct them to obey Allah, and warn them against disobeying Him. He related what he heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam on the virtues of the Ahlul Bayt and encouraged them to adhere to his family.

Al Yaqubi says:

 

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.”^[40]

 

This matter troubled Muawiyah radiya Llahu ‘anhu extensively so he wrote to ‘Uthman radiya Llahu ‘anhu:

 

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.^[41]

 

After Muawiyah’s letter reached ‘Uthman, the latter commanded him to put Abu Dharr on the most rugged and harsh conveyance. He put him on a camel until the skin from under his foot peeled off.^[42] When he arrived in Madinah and entered ‘Uthman’s presence, the latter said to him, “May Allah not make you beneficial for us, O Junaidib.”

Abu Dharr replied, “I am Jundub. The Messenger of Allah salla Llahu ‘alayhi wa sallam named me ‘Abdullah. I thus chose the name with which the Messenger of Allah salla Llahu ‘alayhi wa sallam named me over my name.”

‘Uthman said to him, “You are the one who believes that we say that Allah’s Hand is constricted and that Allah is poor and we are rich.”

Abu Dharr told him, “Had you not said this, you would have spent Allah’s wealth on His servants. However, I testify that I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying, ‘When the family of Abu al ‘As reaches thirty men, they will take Allah’s wealth as empires, take His servant as slaves, and derange His religion.’”

‘Uthman said to those present, “Have you heard this from the Messenger of Allah salla Llahu ‘alayhi wa sallam?”

They replied in the negative.

‘Uthman said, “O Abu Dharr, are you falsely attributing something to the Messenger of Allah salla Llahu ‘alayhi wa sallam?”

Abu Dharr told those present, “Do you not know that I am truthful?”

“No, by Allah, we do not know,” they replied.

‘Uthman said, “Call ‘Ali for me.” When he arrived, ‘Uthman told Abu Dharr, “Narrate your hadith to him regarding the sons of Abu al ‘As.” He repeated it.

‘Uthman asked ‘Ali, “Did you hear this from the Messenger of Allah?”

“No,” he replied, “yet Abu Dharr has spoken the truth.”

“How are you convinced of his truthfulness?”

‘Ali explained, “Since I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying, ‘The sky has not covered and the earth has not carried someone more truthful in speech than Abu Dharr.’ All of us have heard this from the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Abu Dharr said, “I narrate to you that I heard this from the Messenger of Allah salla Llahu ‘alayhi wa sallam, yet you accuse me. I never thought that I will live until I hear this from the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Al Waqidi narrates in another report through his chain from Suhban, the freed slave of the Ismailiyyin: I saw one day Abu Dharr been taken to ‘Uthman’s presence who told him, “You are the one who did this and this.”

Abu Dharr said, “I advised you but you regarded me a fraud. I advised your friend but he regarded me a fraud.”

‘Uthman said, “You are lying. Rather, you intend fitnah (rebellion) and love it. Greater Syria has turned against us.”

Abu Dharr said, “Follow the path of your two companions. No one will criticise you.”

‘Uthman said, “What connection do you have with that? May your mother bereave you.”

Abu Dharr said, “By Allah, I do not find any excuse for me except enjoining good and forbidding evil.”

‘Uthman became angry and said, “Give me council regarding this old man, this great liar. Should I beat him, imprison him, or kill him? He has certainly disunited the Muslim ranks. Or should I banish him from the land of Islam?”

‘Ali, who was present, spoke and said, “I recommend to you what the believer of the family of Firoun said,

 

وَإِن يَكُ كَٰذِبٗا فَعَلَيۡهِ كَذِبُهُۥۖ وَإِن يَكُ صَادِقٗا يُصِبۡكُم بَعۡضُ ٱلَّذِي يَعِدُكُمۡۖ إِنَّ ٱللَّهَ لَا يَهۡدِي مَنۡ هُوَ مُسۡرِفٞ كَذَّابٞ

‘And if he should be lying, then upon him is [the consequence of] his lie; but if he should be truthful, there will strike you some of what he promises you. Indeed, Allah does not guide one who is a transgressor and a liar.’”

 

‘Uthman answered him harshly. ‘Ali responded in a like manner.^[43]

After this, ‘Uthman intended to banish Abu Dharr from Madinah to Rabadhah and told him, “Conceal your face from me.”

“Should I go Makkah?” he asked.

“No, by Allah.”

Abu Dharr said, “So you prevent me from the House of my Rabb to worship Him there until I die.”

“Yes, by Allah.”

“To Greater Syria?”

“No, by Allah.”

“Basrah?”

“No, by Allah. Choose besides these cities.”

“No, by Allah, I will not choose anything besides what I mentioned to you. Had you left me in my emigration place, I would not intend any other city. Send me to whichever city you like.”

‘Uthman said, “I send you to Rabadhah.”

“Allah is the greatest. The Messenger of Allah spoke the truth. He informed me of all that I will face.”

‘Uthman said, “What did he tell you?”

“He informed me that I will be barred from Makkah and Madinah; and I will die in Rabadhah. Those who handle my burial will be coming from Iraq towards Hijaz.”^[44]

‘Uthman then instructed the people not to speak to him and bid him farewell. People ostracised him, besides ‘Ali ibn Abi Talib, ‘Aqil, Hassan, Hussain, and ‘Ammar ibn Yasir. They came out with him to see him off.^[45]

In that moment, ‘Ali ibn Abi Talib radiya Llahu ‘anhu bid farewell to Abu Dharr radiya Llahu ‘anhu telling him:

 

يا أبا ذر غضبت لله فارج من غضبت له إن القوم خافوك على دنياهم وخفتهم على دينك فاترك في أيديهم ما خافوك عليه واهرب منهم بما خفتهم عليه فما أحوجهم إلى ما منعتهم وأعفاك عما منعوك وستعلم من الرابح غدا والأكثر حسدا لو أن السموات والأرضين على عبد رتقا ثم اتقى الله لجعل الله له مخرجا لا يؤنسك إلا الحق ولا يوحشنك إلا الباطل فلو قبلت دنياهم لأحبوك ولو قرضت منها لأمنوك

O Abu Dharr, you became angry for Allah’s sake. Have hope in the One for Whom you became angry. The people fear you over their world and you feared them over your religion. Leave in their hands what they feared you for and run away from them with what you feared them for. They are so desperate for what you prevented them from and you are safe from what they prevented you. You will soon know who profited tomorrow and who has more jealousy. Had the heavens and earths mended upon a servant, then the most fearful of Allah, Allah would make an exit for him. Nothing comforts you but the truth and nothing is abhorrent to you but falsehood. Had you accepted their world, they would have loved you and had you lent it, they would have trusted you.^[46]

 

‘Aqil spoke saying:

 

ما عسى أن نقول يا أبا ذر وأنت تعلم أنا نحبك وأنت تحبنا فاتق الله فإن التقوى نجاة وصبر وكرم واعلم أن استثقالك الصبر من الجزع واستبطاءك العافية من اليأس فدع اليأس والجزع

What should we say, O Abu Dharr, while you know that we love you and you love us? So, fear Allah as taqwa is salvation, patience, and magnanimity. Know that your finding patience burdensome is from anxiety and your waiting a long time for safety is from despondency. So, leave despondency and anxiety.^[47]

 

Hassan radiya Llahu ‘anhu spoke and said:

 

يا عماه لولا أنه لا ينبغي للمودع أن يسكت وللمشيع أن ينصرف لقصر الكلام وإن طال الأسف وقد أتى القوم إليك ما ترى فضع عنك الدنيا بتذكير فراغها وشدة ما اشتد منها برجاء ما بعدها واصبر حتى تلقى نبيك صلى الله عليه وسلم وهو عنك راض

O beloved uncle! Had it not been inappropriate for the one departing to remain silent and the one bidding farewell to return, words would be insufficient even though sorrow extends. The people have come to you as you see. Forsake the world by remembering its vacancy and the severity of what is difficult of it with hope of what is after it. And bear patiently until you meet your Nabi salla Llahu ‘alayhi wa sallam while he is pleased with you.^[48]

 

Hussain radiya Llahu ‘anhu spoke and said:

 

يا عماه إن الله تعالى قادر أن يغير ما قد ترى والله كل يوم هو في شأن وقد منعك القوم دنياهم ومنعتهم دينك فما أغناك عما منعوك وأحوجهم إلى ما منعتهم فاسأل الله الصبر والنصر واستعذ من الجشع والجزع فإن الصبر من الدين والكرم وإن الجشع لا يقدم رزقا والجزع لا يؤخر أجلا

O beloved uncle! Certainly, Allah is All Powerful to change what you see. Allah is in a splendour every day. The people have safeguarded their world from you while you safeguarded your religion from them. How independent are you from what they withheld from you and how needy are they of what you withheld from them? Beseech Allah for patience and assistance and seek protection from greed and anxiety, as greed does not hasten sustenance and anxiety does not delay death.^[49]

 

‘Ammar ibn Yasir radiya Llahu ‘anhu spoke and said:

 

لا آنس الله من أوحشك ولا آمن من أخافك أما والله لو أردت دنياهم لأمنوك ولو رضيت أعمالهم لأحبوك وما منع الناس أن يقولوا بقولك إلا الرضا بالدنيا والجزع من الموت مالوا إلى ما سلطان جماعتهم عليه والملك لمن غلب فوهبوا لهم دينهم ومنحهم القوم دنياهم فخسروا الدنيا والآخرة ألا ذلك هو الخسران المبين

I do not entertain Allah for the one who oppresses you and I do not feel safety for the one who makes you fear. Harken, by Allah, had you desired their world, they would have trusted you and had you been pleased with their actions, they would have loved you. Nothing prevented the people from uttering your sentiments but approval of the world and fear for death. They inclined towards that upon which the authority of their groups is and sovereignty of one who dominates, thus they gifted them their religion and the people favoured them with their world, thus losing the world and the Hereafter. Harken, that is the evident loss.^[50]

 

Abu Dharr al Ghifari radiya Llahu ‘anhu cried after hearing what the people said and remarked:

 

يا أهل بيت الرحمة إذا رأيتكم ذكرت بكم رسول الله صلى الله عليه وسلم ما لي بالمدينة سكن ولا شجن غيركم إني ثقلت على عثمان بالحجاز كما ثقلت على معاوية بالشام وكره أن أجاوز أخاه وابن خاله بالمصرين فأفسد الناس عليهما فسيرني إلى بلد ليس لي به ناصر ولا دافع إلا الله والله ما أريد إلا الله صاحبا وما أخشى مع الله وحشة

O household of mercy! When I see you, I am reminded of the Messenger of Allah salla Llahu ‘alayhi wa sallam. There is no abode and need for me in Madinah besides you.^[51] I have burdened ‘Uthman in Hijaz the way I burdened Muawiyah in Greater Syria. He disliked me neighbouring his brother and cousin in both cities and turning people against them. He thus exiled me to a city where I have no helper or defender besides Allah. By Allah, I do not wish for any companions besides Allah and I do not fear any loneliness with Allah.^[52]

 

The scholars of the Rafidah are unanimous in many of their books that ‘Uthman radiya Llahu ‘anhu is responsible for exiling Abu Dharr radiya Llahu ‘anhu to Rabadhah.^[53]

They cite the following as proof for their contention:

1. Allah’s subhanahu wa ta ‘ala 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.^[54]

 

This was revealed concerning Abu Dharr and ‘Uthman ibn ‘Affan radiya Llahu ‘anhuma on the occasion when the latter exiled the former from Madinah to Rabadhah.^[55]

 

2. Allah’s subhanahu wa ta ‘ala 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.^[56]

 

They claim that this was revealed concerning Abu Dharr when ‘Uthman radiya Llahu ‘anhuma banished him to Rabadhah.^[57]

3. Al Saduq reports through his chain to Ibn ‘Abbas radiya Llahu ‘anhuma that the Nabi salla Llahu ‘alayhi wa sallam told Abu Dharr:

 

أنت المطرود من حرمي من بعدي لصحبتك لأهل بيتي فتعيش وحدك وتموت وحدك

You will be exiled from my Haram (sanctuary) after me due to your association with my household. You will live alone and die alone.^[58]

 

4. Abu Dharr radiya Llahu ‘anhu reports:

 

كنت وعثمان نمشي في المسجد ورسول الله صلى الله عليه وآله متكئ فيه فجلسنا إليه صلى الله عليه وآله ثم قام عثمان وجلست فقال بأي شيء كنت تناجي عثمان قال كنت أقرأ سورة من القرآن قال أما إنه سيبغضك وتبغضه والظالم منكما في النار

‘Uthman and I were walking in the Masjid while the Messenger of Allah salla Llahu ‘alayhi wa sallam was reclining therein. We sat by him. ‘Uthman then stood up and I kept sitting. He asked, “What were you discussing secretly with ‘Uthman?”

I said, “I was reciting a Surah of the Qur’an.”

He said, “Harken! He will soon hate you and you will hate him. The oppressor from the two of you will be in Hell.”^[59]

 

According to the Rafidah, the oppressor was ‘Uthman; as he banished Abu Dharr to Rabadhah without the latter committing any sin.

 

5. Some Historians report that Abu Dharr radiya Llahu ‘anhu entered ‘Uthman’s radiya Llahu ‘anhu presence and said:

 

يا أمير المؤمنين إنك أخرجتني إلى أرض ليس بها زرع ولا ضرع وليس لي خادم يخدمني إلا مخدرة ولا ظل يظلني إلا ظل شجرة فأعطني خادما وغنيمات أعيش بها

O Amir al Mu’minin, you exiled me to a land which has no agriculture and stock farming. I do not have any servant to serve me besides a veiled lady and no shade covering me except the shade of a tree. Give me a slave and a few sheep to live on.^[60]

 

6. ‘Abdullah ibn Saydan al Sulami narrates:

 

تناجى أبو ذر وعثمان حتى ارتفعت أصواتهما ثم انصرف أبو ذر متبسما فقالوا ما لك ولأمير المؤمنين قال سامع ومطيع ولو أمرني أن آتي صنعاء أو عدنا ثم استطعت أن أفعل لفعلت وأمره أن يخرج إلى الربذة

Abu Dharr and ‘Uthman spoke in private until they raised their voices. Abu Dharr then left smiling. People asked, “What happened with you and Amir al Mu’minin?”

He explained, “I listen and obey. Had he commanded me to go to San’a’ or ‘Adn and I had the capability, I would have gone.”

He instructed him to leave to Rabadhah.^[61]

 

7. Ibn Mas’ud radiya Llahu ‘anhu reports:

 

لما نفى عثمان أبا ذر إلى الربذة وأصابه بها قدره لم يكن معه إلا امرأته وغلامه فأوصاهما أن اغسلاني وكفناني وضعاني على قارعة الطريق فأول ركب يمر بكم قولوا هذا أبو ذر فأعينونا عليه فوضعاه

When ‘Uthman banished Abu Dharr to Rabadhah, and finally his fate caught up with him, none were with him besides his wife and slave. He bequeathed to them, “Wash me, shroud me, and place me on the roadway. Tell the first caravan to pass you, ‘This is Abu Dharr so help us with him.’”

Accordingly, they placed him [on the roadway].^[62]

 

8. Abu al Aswad al Du’ali^[63] reports:

 

كنت أحب لقاء أبي ذر لأسأله عن سبب خروجه فنزلت الربذة فقلت له ألا تخبرني خرجت من المدينة طائعا أم أخرجت فقال كنت في ثغر من ثغور المسلمين أغني عنهم فأخرجت إلى المدينة فقلت أصحابي ودار هجرتي فأخرجت منها إلى ما ترى

I was keen to meet Abu Dharr to ask him about the reason for his departure. I alighted in Rabadhah and asked him, “Will you not inform me whether you left voluntarily from Madinah or you were exiled?”

He replied, “I was in one of the frontiers of the Muslims defending them and was exiled to Madinah. I said [in happiness], ‘My companions and the abode of my emigration.’ I was further exiled from there to where you see me.”^[64]

 

Ibn Abi al Hadid writes:

 

واعلم أن الذي عليه أكثر أرباب السيرة وعلماء الأخبار والنقل أن عثمان نفى أبا ذر أولا إلى الشام ثم استقدمه إلى المدينة لما شكا منه معاوية ثم نفاه من المدينة إلى الربذة لما عمل بالمدينة نظير ما كان يعمل بالشام

Know that the view of majority of the Historians and scholars of reports is that ‘Uthman banished Abu Dharr firstly to Greater Syria and then sought him back to Madinah after Muawiyah complained to him. He then exiled him from Madinah to Rabadhah when he did in Madinah similar to what he did in Greater Syria.^[65]

 

Al Murtada says:

 

بل المعروف والظاهر أنه نفاه أولا إلى الشام ثم استقدمه إلى المدينة لما شكا منه معاوية ثم نفاه من المدينة إلى الربذة

Instead, it is known and apparent that ‘Uthman banished him firstly to Greater Syria and then called him back to Madinah when Muawiyah complained to him. He then exiled him from Madinah to Rabadhah.^[66]

 

Al Zanjani said:

 

إن خروج أبي ذر من المدينة ليس بإختياره بل قهرا من ناحية عثمان بن عفان

Abu Dharr’s departure from Madinah was not by his own choice. Rather, it was coercion from the side of ‘Uthman ibn ‘Affan.^[67]

 

This is a brief depiction of what I came across of the Rafidah’s misrepresentation of the events that occurred to Abu Dharr al Ghifari radiya Llahu ‘anhu and his stance on ‘Uthman and Muawiyah radiya Llahu ‘anhuma. It is replete with errors, as they displayed ‘Uthman and Muawiyah radiya Llahu ‘anhuma as transgressive, oppressive rulers who spent wealth in unfit avenues and that the Caliphate lost its awe due to ‘Uthman’s radiya Llahu ‘anhu leniency and members of his family handled the Caliphate autocratically. They presented the disagreement between ‘Uthman and Abu Dharr radiya Llahu ‘anhuma as political disagreements, and Abu Dharr as a rebel against the rulers. They claim he was subjected to severe oppression from the side of the authority as well as a multitude of other erroneous claims.

 

It is possible to refute these misconceptions by the following points:

Firstly: The scholars of hadith and masters of isnads have agreed with unanimity that the Rafidah and those who follow their way are the worst liars. Their books are filled with fabrications. This is because they rely on historical reports which have broken chains or linked chains but are fabrications of infamous liars, to support their belief and promote their innovation. Consequently, we find that the masters of hadith like al Bukhari and others have not reported from the early Rafidah as they fabricated hadith and adopted it as religion.

Based on the above, it is established that the narrations the Rafidah present on Abu Dharr’s stance on ‘Uthman and Muawiyah radiya Llahu ‘anhum and what transpired between them contain lies and misrepresentations of realties and they oppose authentic reports. This is due to the presence of a group of weak reporters, not trusted in transmission,^[68] upon whom some Historians like al Tabari relied. Plenty men of innovations and passion, like the Rafidah, have clung on to these reports.

We are not in need of reports and stories in which we do not have confidence as this will soon lead to spoiling the desired reality we seek. That which is known and established with conviction cannot be discarded due to a matter that is fabricated and doubtful.^[69]

Ibn Taymiyyah writes on the Rafidah:

 

وأما الرافضة فأصل بدعتهم عن زندقة وإلحاد وتعمد الكذب كثير فيهم وهم يقرون بذلك حيث يقولون ديننا التقية وهو أن يقول أحدهم بلسانه خلاف ما في قلبه وهذا هو الكذب والنفاق ويدعون مع هذا أنهم هم المؤمنون دون غيرهم من أهل الملة ويصفون السابقين الأولين بالردة والنفاق

As for the Rafidah, the basis of their innovation is heresy and heterodoxy. Moreover, majority of them intentionally lie. And they attest to this saying, “Our religion is Taqiyyah,” i.e. expressing contrary to what the heart contains. This is pure falsehood and hypocrisy. Despite this, they claim that they are the believers to the exception of all other Muslims and label the first forerunners as apostates and hypocrites.^[70]

 

He says at another place:

 

والله يعلم وكفى بالله عليما وليس في جميع الطوائف المنتسبة للإسلام مع بدعة وضلالة شر منهم ولا أجهل ولا أكذب ولا أظلم ولا أقرب إلى الكفر والفسوق والعصيان وأبعد عن حقائق الإيمان منهم

Allah knows; and sufficient is Allah as the knowledgeable. There is none among all the groups that affiliate to Islam with innovation and deviation more evil, more ignorant, greater in falsehood, more oppressive, closer to disbelief, transgression, and sin, and further from the realities of iman than them.^[71]

 

Imam al Dhahabi rahimahu Llah describes them:

 

فالرافضة ذوو جهل وعمى فمن حدثهم بما يوافق أهواءهم صدقوه ولو كان الدجال ومن أورد عليهم بما يخالف أهواءهم كذبوه ولو كان صديقا … فكيف يرجى من هذا حاله أم كيف نؤمل عافية من هذا مرضه فلهم أوفى نصيب من قوله تعالى وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ

The Rafidah are men of ignorance and blindness. Whoever narrates to them what corresponds to their passion, they believe him even if he is a Dajjal. Whereas, whoever narrates to them what opposes their passion, they disbelieve him even if he be extremely truthful. How can hope be pinned on one whose condition is such and how can we desire the safety of one with such a sickness? They have the fullest share of Allah’s statement: And who is more unjust than one who invents a lie about Allah or denies the truth when it has come to him?^[72][73]

 

Secondly: Abu Dharr al Ghifari radiya Llahu ‘anhu did not take the stance of a rebel to the policy of ‘Uthman and Muawiyah radiya Llahu ‘anhuma nor did he call to fitnah (dissension)—as claimed by the Rafidah. To the contrary, he was among the staunchest of people in hatred for fitnah and rebellion against the authority. It appears in the hadith of Zaid ibn Wahb:

 

ولو أمروا علي عبدا حبشيا لسمعت وأطعت

Had they appointed over me an Abyssinian slave, I would have listened and obeyed.^[74]

 

It appears in ‘Abdullah ibn al Samit’s narration:

 

دخلت مع أبي ذر على عثمان قال وعلى أبي ذر عمامة فرفع العمامة عن رأسه وقال إني والله يا أمير المؤمنين ما أنا منهم قال ابن شوذب يعني من الخوارج ولو أمرتني أن أعض على عرقوبي قتب لعضضت عليهما حتى يأتيني الموت وأنا عاض عليهما قال صدقت يا أبا ذر إنما أرسلنا إليك لتجاورنا في المدينة قال لا حاجة لي في ذلك ائذن لي في الربذة

I, alongside Abu Dharr, entered ‘Uthman’s presence. Abu Dharr had on a turban. He lifted the turban off his head^[75] saying, “By Allah, O Amir al Mu’minin, I am certainly not from them. (Ibn Shawdhab clarifies that he refers to the Khawarij). Had you instructed me to bite my shanks, I would bite them until death visited me while I am biting them.”

‘Uthman responded, “You have spoken the truth, O Abu Dharr. I only sent to you so that you be our neighbour in Madinah.”

“I do not desire this. Allow me to go to Rabadhah,” he submitted.^[76]

 

Another narration of his reads:

 

دخلت مع أبي ذر في رهط من غفار على عثمان من باب لا يدخل عليه منه أحد قال وتخوفنا عثمان عليه فانتهى إليه فسلم ثم ما بدأه بشيء إلا أن قال أحسبتني منهم يا أمير المؤمنين والله ما أنا منهم ولا أدركهم ثم استأذنه إلى الربذة

I entered ‘Uthman’s presence alongside Abu Dharr with a group from the Ghifar from a door from which no one entered upon him. We feared ‘Uthman against him. When he reached, he greeted with salam. The first thing Abu Dharr said to him was, “Do you consider me from them [the Khawarij], O Amir al Mu’minin? By Allah, I am not from them nor ever met them.” He then sought his permission to settle in Rabadhah.^[77]

 

When a group from Iraq came to Abu Dharr radiya Llahu ‘anhu and suggested to him:

 

يا أبا ذر فعل بك هذا الرجل وفعل فهل أنت ناصب لك راية فنكملك برجال ما شئت فقال يا أهل الإسلام لا تعرضوا علي ذاكم وتذلوا السلطان فإنه من أذل السلطان فلا توبة له والله لو صلبني على أطول خشبة أو حبل لسمعت وصبرت ورأيت أن ذلك خير لي

“O Abu Dharr, this man has done this and that to you. Would you not put up a flag for you and we will provide for you men you approve of?”

He explained, “O people of Islam! Do not present this to me and disgrace the leader as there is no repentance for whoever disgraces the leader. By Allah, if he crucified me on the highest trunk or rope, I would listen and bear patiently and regarded that best for me.”^[78]

 

Thirdly: The disagreement between Abu Dharr and the rest of the Sahabah radiya Llahu ‘anhum was a disagreement on a few ijtihadi matters—as passed in section one. Among these is his disagreement with ‘Uthman radiya Llahu ‘anhu in Madinah and Muawiyah radiya Llahu ‘anhu in Greater Syria. It was due to his stance on the issue of a treasure. Abu Dharr obligated upon people what Allah did not obligate upon them and criticised them for what Allah did not. He forbade so vehemently that he prohibited them from the permissible. This was one of the reasons of fitnah between the two groups. Thus, ‘Uthman radiya Llahu ‘anhu prevented him from issuing verdicts to prevent fitnah. ‘Uthman radiya Llahu ‘anhu had no prejudice against Abu Dharr radiya Llahu ‘anhu.^[79]

Muawiyah radiya Llahu ‘anhu did not compel Abu Dharr radiya Llahu ‘anhu to retract from his ijtihad. He only complained of him to Amir al Mu’minin who summoned Abu Dharr to come to Madinah. This appears in the hadith of Zaid ibn Wahb who says:

 

مررت بالربذة فإذا أنا بأبي ذر فقلت له ما أنزلك منزلك هذا قال كنت بالشام فاختلفت أنا ومعاوية في وَالَّذِيْنَ يَكْنِزُوْنَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُوْنَهَا فِيْ سَبِيْلِ اللهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيْمٍ قال معاوية نزلت في أهل الكتاب فقلت نزلت فينا وفيهم فكان بيني وبينه في ذلك وكتب إلى عثمان رضي الله عنه يشكوني فكتب إلي عثمان أن اقدم المدينة فقدمتها

I passed by Rabadhah and met Abu Dharr. I asked him, “What brought you to this place?”

He answered, “I was in Greater Syria. I disputed with Muawiyah over: As for those who store gold and silver as a treasure and they do not spend it in the path of Allah, give them glad tidings of a painful punishment.^[80] Muawiyah suggested, ‘It was revealed about the people of the book,’ whereas I affirmed, ‘It was revealed about us and them.’ We thus had an altercation over this. He wrote to ‘Uthman radiya Llahu ‘anhu complaining of me. ‘Uthman thus wrote to me to come to Madinah and I complied.”^[81]

 

Hafiz Ibn Hajar rahimahu Llah writes:

 

فإن معاوية لم يجسر على الإنكار عليه حتى كاتب من هو أعلى منه في أمره وعثمان لم يحنق على أبي ذر مع كونه كان مخالفا له في تأويله

Muawiyah did not dare to forbid him. He wrote to someone higher than him in authority. ‘Uthman was not enraged at Abu Dharr despite the latter opposing him in its interpretation.^[82]

 

Hafiz Ibn Kathir rahimahu Llah explains:

 

كان مذهب أبي ذر في تحريم ادخار ما زاد على نفقة العيال وكان يفتي بذلك ويحثهم عليه ويأمرهم به ويغلظ في خلافه فنهاه معاوية فلم ينته فخشي أن يضر بالناس في هذا فكتب يشكوه إلى أمير المؤمنين عثمان و أن يأخذه إليه فاستقدمه عثمان إلى المدينة وأنزله بالربذة وحده وبها مات في خلافة عثمان

Abu Dharr’s view was the impermissibility of storing anything beyond the expenses of the family. He would pass this verdict, encourage them to adhere to it, command them such, and display harshness to those opposing it. Muawiyah prevented him but he did not desist. Muawiyah feared that people will be harmed due to this, so he wrote to Amir al Mu’minin ‘Uthman complaining about Abu Dharr, requesting him to call him over. ‘Uthman requested him to come to Madinah and settled him in Rabadhah alone. It is here where he passed away during ‘Uthman’s Caliphate.^[83]

 

As for the Rafidah’s claim that Muawiyah radiya Llahu ‘anhu prohibited him from issuing verdicts due to him advising the people and narrating to them the virtues of the Ahlul Bayt which troubled him so he wrote to ‘Uthman radiya Llahu ‘anhu to complain. This is a lie and fabrication against Abu Dharr and Muawiyah radiya Llahu ‘anhuma. Abu Dharr would offer advices in Muawiyah’s gathering in Greater Syria. These advices were respected and honoured by Muawiyah radiya Llahu ‘anhu.

One indication of this is that he announced while in Muawiyah’s gathering, “We certainly recognise the best of you from the worst of you and we are more cognisant of you than are veterinarians of horses.”

A person interjected, “O Abu Dharr, do you know the unseen?”

Muawiyah radiya Llahu ‘anhu responded, “Leave the Sheikh for the Sheikh is more knowledgeable than you. Who are the best of us, O Abu Dharr?”

He replied:

 

خياركم أزهدكم في الدنيا وأرغبكم في الآخرة وشراركم أرغبكم في الدنيا وأزهدكم في الآخرة

The best of you are those most abstinent of the world and most desirous of the Hereafter, while the worst of you are those most desirous of the world and most abstinent of the Hereafter.^[84]

 

Another proof for the falsehood of this misconception of the Rafidah is Muawiyah’s radiya Llahu ‘anhu honour for the Ahlul Bayt radiya Llahu ‘anhum.^[85] For instance, Jabir ibn ‘Abdullah radiya Llahu ‘anhuma reports:

 

كان يوما عند معاوية وقد تقرشت قريش وصناديد العرب ومواليها أسفل سريره وعقيل بن أبي طالب والحسن والحسين رضي الله عنهم عن يمينه ويساره

One day, we were by Muawiyah. The Quraysh, leaders and masters of the Arabs, were seated under his seat while ‘Aqil ibn Abi Talib, Hassan, and Hussain were to his right and left.^[86]

 

Muhammad ibn ‘Abdullah ibn Abi Yaqub^[87] reports:

 

كان معاوية إذا لقي الحسين بن علي رضي الله عنه قال مرحبا بابن رسول الله صلى الله عليه وسلم وأهلا ويأمر له بثلاثمائة ألف ويلقي ابن الزبير رضي الله عنه فيقول مرحبا بابن عمة رسول الله صلى الله عليه وسلم وابن حواريه ويأمر له بمائة ألف دينار

When Muawiyah would meet Hussain ibn ‘Ali, he would say, “Welcome to the son of the Messenger of Allah.” He would command that three hundred thousand be given to him.” When meeting Ibn al Zubair, he would say, “Welcome to the son of the Messenger of Allah’s paternal aunt and the son of his close disciple.” He would stipulate for him one hundred thousand gold coins.”^[88]

 

Al Zuhri reports:

 

لما قتل علي بن أبي طالب وجاء الحسن بن علي إلى معاوية فقال له معاوية لو لم يكن لك فضل على يزيد إلا أن أمك امرأة من قريش وأمه امرأة من كلب لكان لك عليه فضل فكيف وأمك فاطمة بنت رسول الله صلى الله عليه وسلم

After ‘Ali ibn Abi Talib was martyred and Hassan ibn ‘Ali came to Muawiyah, the latter told him, “Even if you had no merit over Yazid besides your mother being from Quraysh and his mother being from Kalb, you would be superior to him. Then what about when your mother is Fatimah bint Rasulillah salla Llahu ‘alayhi wa sallam?”^[89]

 

Ibn ‘Asakir and others document Muawiyah’s advice to his son Yazid:

 

انظر حسين بن علي ابن فاطمة بنت رسول الله صلى الله عليه وسلم فإنه أحب الناس إلى الناس فصل رحمه وارفق به يصلح لك أمره فإن يك منه شيء فإني أرجو أن يكفيكه الله بمن قتل أباه وخذل أخاه

Consider Hussain ibn ‘Ali, ibn Fatimah bint Rasulillah salla Llahu ‘alayhi wa sallam as he is the most beloved to the people. Maintain good ties with him and show compassion to him, his matter will be corrected for you. If he does something, I hope that Allah will suffice you from him by those who killed his father and abandoned his brother.^[90]

 

Fourthly: Their claim that ‘Uthman and Muawiyah would bribe Abu Dharr radiya Llahu ‘anhum. This is a fabrication and blatant lie. The Rafidah seek to disfigure ‘Uthman and Muawiyah radiya Llahu ‘anhuma. Their purport is as stated by Imam Malik rahimahu Llah:

 

إنما هؤلاء أقوام أرادوا القدح في النبي صلى الله عليه وسلم فلم يمكنهم ذلك فقدحوا في أصحابه حتى يقال رجل سوء ولو كان رجلا صالحا لكان أصحابه صالحين

These are such persons who intended to disparage the Nabi salla Llahu ‘alayhi wa sallam but were unable to. They thus resorted to disparaging his Companions so that he may be labelled an evil man. [People will declare:] Had he been a righteous man, his Companions would have been righteous.^[91]

 

Even if we, hypothetically, agree to the soundness of the reports they transmit on this issue, it will not be understood as bribery. Rather, it is the stipend the Imam gives which is permissible to take. None of the parties may be disparaged for this. There are examples of this from the time of the Nabi salla Llahu ‘alayhi wa sallam. Abu Umamah radiya Llahu ‘anhu reports that the Nabi salla Llahu ‘alayhi wa sallam gave a slave to Abu Dharr radiya Llahu ‘anhu with the instruction:

 

أطعمه مما تأكل وألبسه مما تلبس

Feed him from what you eat and clothe him from what you wear.

 

Abu Dharr radiya Llahu ‘anhu had a garment which he tore in half, wearing one half as a lower garment and giving the other to his slave. The Messenger of Allah salla Llahu ‘alayhi wa sallam asked him, “Why do I see your garment like this?”

He responded, “O Messenger of Allah, you said we should feed them from what we eat and clothe them from what we wear.”

“Yes.”

I asked, “Should I free him?”

He responded, “Allah will reward you, O Abu Dharr.”^[92]

Hakim ibn Hizam radiya Llahu ‘anhu reports: I asked the Nabi salla Llahu ‘alayhi wa sallam and he gave me. I asked him a second time and he gave me. I asked him a third time and he gave me. He then said:

 

يا حكيم إن هذا المال لخضر حلو

O Hakim, indeed this wealth is green and sweet.^[93]

 

Sa’d ibn Abi Waqqas radiya Llahu ‘anhu reports: The Nabi salla Llahu ‘alayhi wa sallam gave a few people but did not give one person anything. Sa’d submitted, “O Prophet of Allah, you gave so and so and so and so but did not give that man anything whereas he is a believer.” The Nabi asked, “Or a Muslim?” Sa’d repeated it thrice and each time the Nabi salla Llahu ‘alayhi wa sallam said, “Or a Muslim?” He then stated:

 

إني لأعطي رجالا وأدع من هو أحب إلي منهم فلا أعطيه شيئا مخافة أن يكبوا في النار على وجوههم

Certainly, I give some people and leave out one who is more beloved to me than them giving him nothing, fearing that they will be thrown face first into Hell.^[94]

 

There are similar examples in the lifetime of the Sahabah radiya Llahu ‘anhum. ‘Umar ibn al Khattab radiya Llahu ‘anhu wrote to the cities and the surroundings seeking reinforcements. The first to come to him was Abu ‘Ubaidah ibn al Jarrah radiya Llahu ‘anhu among four thousand conveyances carrying food. He appointed him to distribute it to those surrounding Madinah. When he returned, ‘Umar commanded that he be given four thousand silver coins. He submitted, “I do not need it, O Amir al Mu’minin. I only intended Allah’s pleasure and His reward. So do not enter the world upon me.”

‘Umar said, “Take them. There is no harm in this when you did not desire it.”

He refused.

‘Umar said, “Take them. I was appointed by the Messenger of Allah salla Llahu ‘alayhi wa sallam to a similar task and he told me similar to what I told you and I responded in a like manner. At the end, he gave [them] to me.”

Abu ‘Ubaidah accepted them and went to his governors. People followed and the people of Hijaz became independent.^[95]

Likewise, when ‘Umar ibn al Khattab radiya Llahu ‘anhu sent one hundred gold coins with a man named Harith telling him, “Go to ‘Umair and alight by him, as if you are a guest. If you see the effects of anything, return. If you see a harsh condition, then give him these hundred gold coins.”

Harith went and found ‘Umair sitting, cleaning his garment at the side of an orchard. Harith greeted him with salam.

‘Umair said to him, “Alight, may Allah show mercy to you.” He remained with him for three days and found they had no food except a loaf of barley bread which they gave him exclusively while they rolled in hunger, until they were hard-pressed.

‘Umair told him, “You have starved us. If you feel that it is better to move on, then do so.”

Harith took out the gold coins and gave them to him saying that Amir al Mu’minin sent them to him to be independent.”^[96]

Similar, ‘Umar ibn al Khattab radiya Llahu ‘anhu gave Sa’id ibn ‘Amir radiya Llahu ‘anhu one thousand gold coins. The latter said, “I do not have a need for them. Give to someone more deserving than I.” ‘Umar said, “Wait, let me narrate to you what the Messenger of Allah said. Then, if you wish, you may accept or decline. The Messenger of Allah presented something to me and I said what you said. The Messenger of Allah said:

 

من أعطي شيئا من غير سؤال ولا استشراف نفس فإنه رزق من الله فليقبله ولا يرده

Whoever receives something without asking and desiring, it is sustenance from Allah. He should thus accept it and not reject it.”

 

Sa’id said, “You heard this from the Messenger of Allah?”

‘Umar replied in the affirmative. Sa’id accepted it.^[97]

As regards the reports presented by the Rafidah as proof, for example: ‘Uthman sent thirty thousand silver coins to Ibn Abi Hudhayfah as well as a camel covered with a garment. Muhammad placed it in the Masjid and then said, “O gathering of Muslims, do you not see how ‘Uthman deceives me from my religion and bribes me upon it.” This increased the Egyptians’ honour for him and their criticism for ‘Uthman.^[98]

Al Baladhuri reports it in Ansab al Ashraf and Ibn al Athir in al Kamil without any isnad. This makes it unworthy of being cited as proof.

As regards the Rafidah’s claim that Muawiyah tried to bribe Abu Dharr in a report by Ibn ‘Abbas: Muawiyah sent to him in the darkness of night one thousand gold coins trying to let his action oppose his statement and his private oppose his public life. When the Messenger came to him, he distributed the thousand leaving not a single coin in his possession by the morning. Next morning, Muawiyah called the messenger and told him, “Go to Abu Dharr and tell him, ‘Save my body from Muawiyah’s chastisement, Allah will save your body from Hell. He sent me to someone else and I erred and came to you.’” Abu Dharr told him, “Not a single coin remains with me this morning. If you hold us to it, then give me three days respite so that I may gather them for you.” Muawiyah realised that his action endorsed his statement and his private life endorsed his public life.

This report is not authentically attributed to Ibn ‘Abbas radiya Llahu ‘anhuma.

Ibn Shabbah narrates it in Tarikh al Madinah, vol. 3 pg. 1039-1040. He says: Ishaq ibn Idris narrated to us — Bakkar ibn ‘Abdullah al Rabadhi narrated to us — Musa ibn ‘Ubaidah narrated to us — Walid ibn Nufay’ narrated to us — from ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma. This isnad contains many flaws.

Ishaq ibn Idris

• Yahya ibn Ma’in comments on him, “He is worthless. He fabricates hadith.” He also called him a great liar.
• Al Bukhari said, “They are silent on him.”
• Abu Dawood said, “He is worthless.”
• Al Nasa’i said, “Matruk al hadith (suspected of hadith forgery).”
• ‘Ali ibn al Madini discarded his hadith.^[99]

Bakkar ibn ‘Abdullah al Rabadhi

• Ibn Hibban comments: He reports from his uncle, Musa ibn ‘Ubaidah, munkar (unacceptable) reports which are uncorroborated. I do not know whether the confusion in his hadith is from him or his uncle Musa ibn ‘Ubaidah or both of them, as Musa has no worth in hadith and majority of Bakkar’s narrations are from him. Hence, we were cautious of him so that nothing is applied to a Muslim without knowledge and he will be an adversary against us on the Day of Qiyamah.^[100]

Musa ibn ‘Ubaidah

• Yahya ibn Ma’in comments on him, “Da’if al hadith.”
• Ibn Abi Hatim says, “Munkar^[101] al hadith. His hadith is not established.”
• Ibn Hibban, “He is worthless in hadith.”
• ‘Ali ibn al Madini, “Musa ibn ‘Ubaidah is weak. He narrates munkar reports.”
• Al Daraqutni, “Musa ibn ‘Ubaidah al Rabadhi’s hadith are not corroborated.”
• Yahya ibn Ma’in, “He is worthless. He is not strong.”^[102]

Walid ibn Nufay’

• I did not find a biography with this name. Shu’ayb al Arna’ut made similar comments in his footnotes on Siyar A’lam al Nubala’, vol. 2 pg. 69. It could be misspelt from Ibn Nuwayfi’ whose name is Muhammad ibn al Walid.

Even if hypothetically accepted as sound, it does not translate to bribery. He only wished to test whether his action corresponds to his statement. Hafiz Ibn Kathir rahimahu Llah writes:

 

وقد اختبره معاوية رضي الله عنه وهو عنده هل يوافق عمله قوله فبعث إليه بألف دينار ففرقها من يومه ثم بعث إليه الذي أتاه بها فقال إن معاوية إنما بعثني إلى غيرك فأخطأت فهات الذهب فقال أبو ذر ويحك إنها خرجت ولكن إذا جاء مالي حاسبناك به

Muawiyah tested whether his action corresponded to his declaration. He thus sent one thousand gold coins to him and the latter distributed them on that day. Muawiyah then sent the messenger to him who said, “Muawiyah sent me to someone else, but I erred. So, bring the gold.”

Abu Dharr told him, “Woe to you. They are gone. However, when my wealth comes, I will repay you.”^[103]

 

Fifthly: They claim that ‘Uthman abused and swore Abu Dharr radiya Llahu ‘anhuma and mounted him on the harshest conveyance until the skin under his foot peeled off. Others claim that he beat him mercilessly.^[104]

These are nothing but fabrications and allegations against ‘Uthman radiya Llahu ‘anhu. Even if we accept it, hypothetically, it is the ijtihad of the ruler for which he will be rewarded. None of them can be disparaged. ‘Uthman radiya Llahu ‘anhu practiced on his ijtihad in punishment. Abu Dharr radiya Llahu ‘anhu practiced on his ijtihad in his actions. There are examples of this in the time of the Sahabah radiya Llahu ‘anhum. It is reported that ‘Umar ibn al Khattab radiya Llahu ‘anhu hit Ubayy ibn Ka’b radiya Llahu ‘anhu with a stick when he saw people walking behind him. He established the hadd on Abu Bakrah radiya Llahu ‘anhu for his testimony against Mughirah radiya Llahu ‘anhu. If accepted as sound, it does not prevent what happened between ‘Uthman and Abu Dharr radiya Llahu ‘anhuma to be of this nature. They are excused in this. They are either Mujtahids who have attained the truth or Mujtahids who erred. They are forgiven by the Will of Allah through repentance and good deeds and calamites which expiate.^[105]

Ibn Taymiyyah rahimahu Llah reports:

 

والقاعدة الكلية في هذا ألا نعتقد أن أحدا معصوم بعد النبي صلى الله عليه وسلم بل الخلفاء الراشدون يجوز عليهم الخطأ والذنوب التي تقع قد يتوبون منها وقد تكفر عنهم بحسناتهم الكثيرة وقد يبتلون بمصائب يكفر الله عنهم بها وقد يكفر عنهم بغير ذلك

The all-encompassing ruling in this regard is that we do not believe anyone after the Nabi salla Llahu ‘alayhi wa sallam as infallible. Rather, it is possible for the Khulafa’ Rashidun to err. The sins they commit, they sometimes repent from them, or they are expiated through their plenty good deeds, or sometimes they are afflicted with calamities through which Allah expiates, and sometimes in another way.^[106]

 

He says regarding ‘Uthman radiya Llahu ‘anhu:

 

فكل ما ينقل عن عثمان غايته أن يكون ذنبا أو خطأ وعثمان رضي الله عنه قد حصلت له أسباب المغفرة من وجوه كثيرة منها سابقته وإيمانه وجهاده وغير ذلك من طاعته وقد ثبت أن النبي صلى الله عليه وسلم شهد له بل وبشره بالجنة على بلوى تصيبه ومنها أنه تاب من عامة ما أنكروه عليه وأنه ابتلي ببلاء عظيم فكفر الله به خطاياه وصبر حتى قتل شهيدا مظلوما وهذا من أعظم ما يكفر الله به الخطايا

All ‘Uthman is accused of, the extreme limit is it being a sin or error. ‘Uthman has attained causes for forgiveness from plenty channels like his precedence, iman, Jihad, and other acts of obedience. Moreover, it is established that the Nabi salla Llahu ‘alayhi wa sallam testified for him, in fact, he sounded glad tidings of his entry into Jannat after a calamity will strike him.^[107] Another cause is him repenting from all what they accuse him of. Furthermore, he was afflicted with a huge difficulty through which Allah expiated his mistakes; he bore patiently until he was killed as a martyr, oppressed. This is from the greatest of actions through which Allah expiates sins.^[108]

 

Ibn al Athir rahimahu Llah states:

 

ما ذكر في أمر أبي ذر وإشخاص معاوية إياه من الشام إلى المدينة وقد ذكر في سبب ذلك أمور كثيرة من سب معاوية إياه وتهديده بالقتل وحمله إلى المدينة من الشام بغير وطاء ونفيه من المدينة على الوجه الشنيع لا يصح النقل به ولو صح لكان ينبغي أن يعتذر عن عثمان فإن للإمام أن يؤدب رعيته وغير ذلك من الأعذار لا أن يجعل ذلك سببا للطعن عليه

What is mentioned about Abu Dharr, Muawiyah sending him from Greater Syria to Madinah for which many reasons were listed including Muawiyah abusing him, threatening to kill him, sending him to Madinah from Greater Syria without a conveyance, and banishing him from Madinah in a nasty manner; it is not proper to transmit these. Even if hypothetically agreed to be sound, it was appropriate to excuse ‘Uthman as the Imam has the right to discipline his populace; and there are other excuses; it was not appropriate to turn this into criticism against him.^[109]

 

Sixthly: Their claim that Abu Dharr radiya Llahu ‘anhu would abuse and curse, in fact, excommunicate Muawiyah radiya Llahu ‘anhu and the proof they cite, i.e. Abu Dharr’s statement, “I am not an enemy of Allah and His Messenger. Rather, you and your father are enemies to Allah and His Messenger. You exposed Islam but concealed disbelief. The Messenger of Allah has indeed cursed you and supplicated against you plenty times that you do not find satiation.” Muawiyah retorted, “I am not that man.” Abu Dharr told him, “Yes, you are that man. The Messenger of Allah informed me of this. I heard him saying, ‘O Allah, curse him and do not satiate him except with sand.’’’

This entire report is a lie which the Rafidah fabricated and accused Abu Dharr radiya Llahu ‘anhu of. It is not possible for this statement to be uttered by a Sahabi nurtured and taught by the Messenger of Allah salla Llahu ‘alayhi wa sallam. Moreover, the narration contains nakarah (anomalies). It is as if Abu Dharr radiya Llahu ‘anhu did not acknowledge Muawiyah’s radiya Llahu ‘anhu merit. This is a blatant grand accusation. It is authentically transmitted from the Messenger salla Llahu ‘alayhi wa sallam that he said concerning Muawiyah ibn Abi Sufyan radiya Llahu ‘anhu:

 

اللهم اجعله هاديا مهديا واهد به

O Allah, make him a guide and rightly guided and guide through him.^[110]

 

Anas ibn Malik radiya Llahu ‘anhu reports from his maternal aunt, Umm Haram radiya Llahu ‘anha:

 

نام النبي صلى الله عليه وسلم يوما قريبا مني ثم استيقظ يبتسم فقلت ما أضحكك قال أناس من أمتي عرضوا علي يركبون هذا البحر الأخضر كالملوك على الأسرة قالت فادع الله أن يجعلني منهم فدعا لها ثم نام الثانية ففعل مثلها فقالت قولها فأجابها فقالت ادع الله أن يجعلني منهم فقال أنت من الأولين فخرجت مع زوجها عبادة بن الصامت غازيا أول ما ركب المسلمون البحر مع معاوية فلما انصرفوا من غزوتهم قافلين فنزلوا الشام فقربت إليها دابة لتركبها فصرعتها فماتت

The Nabi salla Llahu ‘alayhi wa sallam slept one day close to me. He then woke up smiling. I asked, “What makes you smile?”

He explained, “People from my Ummah were presented to me mounting this black ocean like kings on thrones.”

She said, “Supplicate to Allah to include me among them.” He prayed for her.

He fell asleep a second time and did the same and she asked the same and he responded. She said, “Supplicate to Allah to include me among them.”

He determined, “You are from the first.”

She left with her husband ‘Ubadah ibn al Samit as a warrior in the first naval expedition of the Muslims with Muawiyah. On their return from the battle, they alighted in Greater Syria. An animal was brought close to her for her to mount. It dropped her which caused her death.^[111]

 

This is praise of the Nabi salla Llahu ‘alayhi wa sallam for Muawiyah radiya Llahu ‘anhu and those who participated in the naval expedition with him in Allah’s path. Their action pleased him greatly. So how is it possible for a Sahabi, the like of Abu Dharr al Ghifari radiya Llahu ‘anhu, to curse and excommunicate the one whom the Nabi salla Llahu ‘alayhi wa sallam praised? Ibn Taymiyyah rahimahu Llah explains:

 

معاوية وعمرو بن العاص وأمثالهم من المؤمنين لم يتهمهم أحد من السلف بنفاق … بل جميع علماء الصحابة والتابعين بعدهم متفقون على أن هؤلاء صادقون على رسول الله صلى الله عليه وسلم مأمونون عليه في الرواية عنه والمنافق غير مأمون على النبي صلى الله عليه وسلم بل هو كاذب عليه مكذب له وإذا كانوا مؤمنين محبين لله ورسوله فمن لعنهم فقد عصى الله ورسوله

Muawiyah, ‘Amr ibn al ‘As, and their like are believers. None of the pious predecessors have accused them of hypocrisy. Rather, all the ‘Ulama’ among the Sahabah, Tabi’in, and those after them are unanimous that they are truthful in attributing to the Messenger of Allah salla Llahu ‘alayhi wa sallam, trusted in transmitting from him. A hypocrite is not trusted in attributing to the Nabi salla Llahu ‘alayhi wa sallam. Rather, he lies in his name and belies him. When they are believers and lovers of Allah and His Messenger, then whoever curses them has disobeyed Allah and His Messenger.^[112]

 

Hypothetically agreeing to the soundness of what they transmit, it is possible for a man to excommunicate another through interpretation; and this will not cause reproach of either of them.^[113] Ibn Taymiyyah rahimahu Llah writes:

 

وقد تبين أن الرجل المؤمن الذي هو ولي لله قد يعتقد كفر الرجل المؤمن الذي هو ولي لله ويكون مخطئا في هذا الاعتقاد ولا يقدح هذا في إيمان واحد منهما وولايته كما ثبت في الصحيح أن أسيد بن حضير قال لسعد بن عبادة بحضرة النبي صلى الله عليه وسلم إنك منافق تجادل عن المنافقين وكما قال عمر بن الخطاب لحاطب بن أبي بلتعة دعنى أضرب عنق هذا المنافق فقال النبي صلى الله عليه وسلم إنه شهد بدرا وما يدريك لعل الله اطلع على أهل بدر فقال اعملوا ما شئتم فقد غفر الله لكم

It is clear that a believer—who is a friend of Allah—sometimes believes the disbelief of another believer—who is a friend of Allah. He is erroneous in this belief. However, this does not impair either of their faith or friendship. It is established in al Sahih that Usayd ibn Hudayr said to Sa’d ibn ‘Ubadah in the presence of the Nabi salla Llahu ‘alayhi wa sallam, “You are a hypocrite who is defending the hypocrites,” and as ‘Umar ibn al Khattab said about Hatib ibn Abi Balta’ah, “Allow me to execute this hypocrite.”^[114] The Nabi salla Llahu ‘alayhi wa sallam remarked, “He participated in Badr. Do you not know that probably Allah glanced at the participants of Badr and announced, ‘Do as you please for Allah has forgiven you.’?”^{[115] [116]}

 

Seventhly: Abu Dharr’s departure from Madinah to Greater Syria the first time was with his own will and choice, practicing on the Nabi’s salla Llahu ‘alayhi wa sallam bequest to him to leave. It appears in the narration of ‘Abdullah ibn al Samit:

 

قالت أم ذر رضي الله عنها والله ما سير عثمان أبا ذر ولكن رسول الله صلى الله عليه وسلم قال إذا بلغ سلعا فاخرج منها

Umm Dharr radiya Llahu ‘anha clarifies, “By Allah, ‘Uthman did not exile Abu Dharr. Rather, Rasulullah salla Llahu ‘alayhi wa sallam said, ‘When the buildings reach Sil’, then leave [Madinah].’”^[117]

 

The reality is not as the Rafidah claim that ‘Uthman radiya Llahu ‘anhu expelled him. Similarly, his second departure from Madinah to Rabadhah was with his own will and choice. ‘Uthman did not coerce him to leave. When people began flocking around him and he feared fitnah for himself, he sought ‘Uthman’s permission. Indication to this appears in Zaid ibn Wahb’s narration:

 

فكثر علي الناس حتى كأنهم لم يروني قبل ذلك فذكر ذلك لعثمان فقال لي إن شئت تنحيت فكنت قريبا فذاك الذي أنزلني هذا المنزل

People increased upon me until it seemed that they had never seen me before that. This was mentioned to ‘Uthman who suggested to me, “If you like, you may move away, yet are still close.” This is what made me take up residence here.^[118]

 

‘Uthman told Abu Dharr when the latter arrived from Greater Syria:

 

إنما أرسلنا إليك لتجاورنا في المدينة قال لا حاجة لي في ذلك ائذن لي في الربذة

“I only sent to you so that you be our neighbour in Madinah.”

“I do not desire this. Allow me to go to Rabadhah,” he submitted.^[119]

 

Abu Dharr radiya Llahu ‘anhu was bequeathed by the Nabi salla Llahu ‘alayhi wa sallam to leave Madinah. Thus, when he was returned to it, he needed to leave to any area besides Greater Syria so he left to Rabadhah.^[120]

All the narrations the Rafidah cite as proof that ‘Uthman exiled Abu Dharr to Rabadhah are fabrications and lies, or have weak chains and flaws, coupled with the nakarah in the text, as it opposes authentic narrations, as is the condition of ‘Abdullah ibn Saydan al Matrudi’s narration.^[121]

‘Abdullah ibn Saydan

• Majhul (unknown) both in person and in integrity.
• Al Bukhari says, “His ahadith are not corroborated.”
• Al Lalka’i said, “He is unknown. There is no proof in him.”
• Ibn ‘Adi said, “His ahadith are not corroborated.”

The condition of ‘Abdullah ibn Mas’ud’s narration is similar as the isnad contains Buraydah ibn Sufyan al Aslami al Madani.

Buraydah ibn Sufyan al Aslami al Madani

• Hafiz Ibn Hajar comments, “He is not qawi (strong). He has rafd.”^[122]

 

The reality of these and other narration is 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.^[123]

 

As for their citing these verses as proof:

 

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.^[124]

 

They claim this was revealed concerning Abu Dharr and ‘Uthman ibn ‘Affan radiya Llahu ‘anhuma on the occasion when the latter exiled the former from Madinah to Rabadhah.

This is a false claim. None of the experts of Tafsir have said this. The verse speaks about the Banu Isra’il and their breaching the covenant taken from them.^[125]

Similarly, 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.^[126]

 

They claim that this was revealed concerning Abu Dharr when ‘Uthman banished him to Rabadhah.^[127]

This is another false claim. This verse was regarding the general believers who are qualified with the qualifications listed in the verse. None of the experts of Tafsir have said that it was revealed regarding Abu Dharr.^[128]

The ‘Ulama’ among the Pious Predecessors have elucidated extensively on this issue.

1. Ghalib al Qattan^[129] reports:

 

أنه سأل الحسن البصري عثمان أخرج أبا ذر قال الحسن لا معاذ الله

He asked Hassan al Basri, “‘Uthman expelled Abu Dharr?”

“No; Allah forbid,” Hassan replied.^[130]

 

2. Hafiz Ibn Hajar rahimahu Llah adds a footnote to the hadith of Zaid ibn Wahb which appeared previously:

 

وإنما سأله زيد بن وهب عن ذلك لأن مبغضي عثمان كانوا يشنعون عليه أنه نفى أبا ذر وقد بين أبو ذر أن نزوله في ذلك المكان كان باختياره نعم أمره بالتنحي عن المدينة لدفع المفسدة التي خافها على غيره من مذهبه المذكور فاختار الربذة وقد كان يغدو إليها زمن النبي صلى الله عليه وسلم

Zaid ibn Wahb only asked him about this, because those who hated ‘Uthman would reproach him for exiling Abu Dharr. Abu Dharr himself clarified that his settling in that place was with his choice. Yes, he [‘Uthman] commanded him to move a little away from Madinah to remove the cause of corruption/evil that he feared for others due to his mentioned stance. He chose Rabadhah. He would go there during the lifetime of the Nabi salla Llahu ‘alayhi wa sallam.^[131]

 

3. Hafiz Abu Bakr ibn al ‘Arabi al Maliki rahimahu Llah writes:

 

فإن أبا ذر يحملهم على التزهد وأمور لا يحتملها الناس كلهم إنما هي مخصوصة ببعضهم فكتب إليه عثمان أن يقدم المدينة فلما قدم اجتمع إليه الناس فقال لعثمان أريد الربذة فقال له افعل فاعتزل ولم يكن يصلح له إلا ذلك لطريقته

Abu Dharr forced them to adopt asceticism and other matters which all people could not bear; it was particular with some. ‘Uthman thus wrote to him to come to Madinah. When he arrived, people gathered by him so he told ‘Uthman, “I intend Rabadhah.” ‘Uthman allowed him. He thus adopted isolation. Nothing befitted him but this due to his approach.^[132]

 

Ibn Taymiyyah rahimahu Llah explains:

 

فلما كان في خلافة عثمان توسع الأغنياء في الدنيا حتى زاد كثير منهم على المباح في المقدار والنوع وتوسع أبو ذر في الإنكار حتى نهاهم عن المباحات وهذا من أسباب الفتن بين الطائفتين فكان اعتزال أبي ذر لهذا السبب ولم يكن لعثمان مع أبي ذر غرض من الأغراض

During ‘Uthman’s Caliphate, the rich increased in worldly wealth until many of them went beyond the limit of merely permissible in quantity and type. Abu Dharr forbade vehemently to the extent that he prohibited them from the permissible. This was one of the reasons of fitnah between the two groups. Abu Dharr’s isolation was owing to this reason. ‘Uthman radiya Llahu ‘anhu had no prejudice against Abu Dharr radiya Llahu ‘anhu.^[133]

 

This clarifies the reality of the disagreement between Abu Dharr and ‘Uthman, and Abu Dharr and Muawiyah radiya Llahu ‘anhum. May Allah be pleased with them all. The matter is nothing like the Rafidah claim.

 

NEXT⇒ Abu Dharr al Ghifari’s Relationship with the Ahlul Bayt

---

[1] Riyad ‘Abdul Hussain Radi: Mu’aradat Abi Dharr, pg. 1; Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 104.

[2] Ansab al Ashraf, vol. 5 pg. 542; Tarikh al Yaqubi, vol. 2 pg. 173; Sharh Nahj al Balaghah, vol. 8 pg. 256.

[3] He is ‘Ali ibn al Hussain ibn ‘Ali al Mas’udi, Abu al Hassan, a Shia, Mu’tazili Historian. He died in 346 AH. Muruj al Dhahab and Akhbar al Khawarij are his works. (Siyar A’lam al Nubala’, vol. 15 pg. 569; al A’lam, vol. 4 pg. 277; Mu’jam al Mu’allifin, vol. 2 pg. 433.)

[4] Muruj al Dhahab, vol. 2 pg. 486.

[5] Ansab al Ashraf, vol. 5 pg. 512; Sharh Nahj al Balaghah, vol. 1 pg. 192-199, vol. 3 pg. 30-31.

[6] Mu’aradat Abi Dharr, pg. 19.

[7] Ibid, pg. 12.

[8] Ansab al Ashraf, vol. 5 pg. 515; al Shafi fi al Imamah, vol. 4 pg. 273; Sharh Nahj al Balaghah, vol. 3 pg. 35; al Ghadir, vol. 8 pg. 269.

[9] Ansab al Ashraf, vol. 6 pg. 34; Ibn A’tham al Kufi: al Futuh, vol. 2 pg. 388; Sharh Nahj al Balaghah, vol. 3 pg. 54.

[10] Al Shafi fi al Imamah, vol. 4 pg. 293; Nahj al Haqq, vol. 1 pg. 298; Ihqaq al Haqq, pg. 253; A’yan al Shia, vol. 16 pg. 236; al Ghadir, vol. 8 pg. 292, 300.

[11] Mu’aradat Abi Dharr al Ghifari al Asbab wa al Dawafi’ wa al Ahdaf wa al Nata’ij, pg. 27-28.

[12] Al Shafi fi al Imamah, vol. 4 pg. 294; Sharh Nahj al Balaghah, vol. 8 pg. 259; al Darajat al Rafi’ah, pg. 244; al Ghadir, vol. 8 pg. 292.

[13] He is Musa ibn Salim, Abu Jahdam, freed slave of the family of ‘Abbas ibn ‘Abdul Muttalib. He is from Greater Syria. He reports indirectly from ‘Abdullah ibn ‘Abbas, ‘Abdullah ibn Hanin, Salamah ibn Suhayl, and Abu Jafar Muhammad ibn ‘Ali ibn al Hussain. Ismail ibn ‘Ulayyah, Hammad ibn Zaid, Hammad ibn Salamah, Sufyan al Thawri, and others narrate from him. Ibn Hibban lists him in al Thiqat. Imam Ahmed comments on him, “There is no problem with Musa ibn Salim.” Abu Hatim comments, “Sound in hadith; truthful.” (Tarikh al Tabari, vol. 5 pg. 97; Tahdhib al Kamal, vol. 29 pg. 64-65; al Dhahabi: al Kashif fi Ma’rifat man lahu Riwayah fi al Kutub al Sittah, vol. 2 pg. 304; Tahdhib al Tahdhib, vol. 5 pg. 563; Taqrib al Tahdhib, pg. 550.)

[14] Al Amali, pg. 121; al Shafi, vol. 4 pg. 494; Sharh Nahj al Balaghah, vol. 3 pg. 55; A’yan al Shia, vol. 16 pg. 236.

[15] Ansab al Ashraf, vol. 5 pg. 543; al Shafi fi al Imamah, vol. 4 pg. 492; Sharh Nahj al Balaghah, vol. 3 pg. 54; al Ghadir, vol. 8 pg. 292.

[16] Muhammad Tahir al Qummi: Kitab al Arba’in, pg. 607.

[17] Ansab al Ashraf, vol. 5 pg. 515; Sharh Nahj al Balaghah, vol. 3 pg. 35.

[18] Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 116-119.

[19] Surah al Tawbah: 34.

[20] Sharh Nahj al Balaghah, vol. 8 pg. 265.

[21] Surah Al ‘Imran: 33-34.

[22] Surah al Shu’ara’: 227.

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

[24] Ikhtiyar Ma’rifat al Rijal, vol. 1 pg. 119; Rawdat al Wa’izin, pg. 285; al Darajat al Rafi’ah fi Tabaqat al Shia, pg. 240-241.

[25] Mu’aradat Abi Dharr al Ghifari al Asbab wa al Dawafi’ wa al Ahdaf wa al Nata’ij, pg. 34.

[26] Ansab al Ashraf, vol. 5 pg. 541; Ibn al Athir: al Kamil, vol. 2 pg. 620-621; Ahmed ibn ‘Abdul Wahhab al Nuwayri: Nihayat al Arab fi Funun al Adab, vol. 20 pg. 242; al Ghadir, vol. 9 pg. 144.

[27] Surah al Tawbah: 34.

[28] Sharh Nahj al Balaghah, vol. 3 pg. 54; vol. 8 pg. 255-256.

[29] Sunan al Darimi, chapter on conveying from the Messenger of Allah salla Llahu ‘alayhi wa sallam and teaching the Sunan, vol. 1 pg. 456, Hadith: 562; Sahih al Bukhari, book on knowledge, chapter on knowledge before speaking and practicing, vol. 1 pg. 192, the last part.

[30] Ansab al Ashraf, vol. 5 pg. 542; Sharh Nahj al Balaghah, vol. 3 pg. 55; vol. 8 pg. 255-256; Mu’aradat Abi Dharr al Ghifari al Asbab wa al Dawafi’ wa al Ahdaf wa al Nata’ij, pg. 34.

[31] Muruj al Dhahab, vol. 2 pg. 490; A’yan al Shia, vol. 16 pg. 225; Abu Dharr al Ghifari Ramz al Yaqzah fi al Damir al Insani, pg. 116, 120.

[32] Tarikh Dimashq, vol. 66 pg. 199; al Kamil, vol. 3 pg. 714; Sharh Nahj al Balaghah, vol. 2 pg. 376; al Ghadir, vol. 8 pg. 292; al Riyad al Nadirah, vol. 2 pg. 146; Siyar A’lam al Nubala’, vol. 2 pg. 69.

[33] Ibn Shabbah: Tarikh al Madinah, vol. 3 pg. 1039-1040.

[34] Surah al Tawbah: 34.

[35] Sharh Nahj al Balaghah, vol. 8 pg. 256; al Darajat al Rafi’ah, pg. 242; A’yan al Shia, vol. 16 pg. 236; al Ghadir, vol. 8 pg. 300.

[36] A’yan al Shia, vol. 16 pg. 236.

[37] Sharh Usul al Kafi, vol. 12 pg. 418.

[38] Sharh Nahj al Balaghah, vol. 8 pg. 257; A’yan al Shia, vol. 16 pg. 225.

[39] Ansab al Ashraf, vol. 5 pg. 542; Sharh Nahj al Balaghah, vol. 8 pg. 256; al Darajat al Rafi’ah, pg. 242; al Ghadir, vol. 8 pg. 292.

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

[41] Muruj al Dhahab, vol. 2 pg. 490; Sharh Nahj al Balaghah, vol. 8 pg. 257; al Ghadir, vol. 8 pg. 292.

[42] Muruj al Dhahab, vol. 2 pg. 490; Sharh Nahj al Balaghah, vol. 8 pg. 356; A’yan al Shia, vol. 16 pg. 256, 355, 356; al Ghadir, vol. 8 pg. 319.

[43] Al Shafi fi al Imamah, vol. 4 pg. 294; Sharh Nahj al Balaghah, vol. 8 pg. 257-259; Nahj al Haqq, pg. 299; al Sirat al Mustaqim, vol. 3 pg. 32; al Darajat al Rafi’ah, pg. 244; A’yan al Shia, vol. 16 pg. 236; al Ghadir, vol. 8 pg. 300.

[44] Muruj al Dhahab, vol. 2 pg. 490; al Ghadir, vol. 8 pg. 292.

[45] Muruj al Dhahab, vol. 2 pg. 491; Sharh Nahj al Balaghah, vol. 8 pg. 252-153.

[46] Sharh Nahj al Balaghah, vol. 8 pg. 251; Bihar al Anwar, vol. 22 pg. 435; Tafsir Nur al Thaqalayn, vol. 5 pg. 356; al Darajat al Rafi’ah, pg. 248; A’yan al Shia, vol. 1 pg. 438, vol. 2 pg. 32, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 122.

[47] Sharh Nahj al Balaghah, vol. 8 pg. 253; Bihar al Anwar, vol. 22 pg. 411; al Darajat al Rafi’ah, pg. 248; A’yan al Shia, vol. 16 pg. 238; Lajnat al Hadith fi Ma’had Baqir al ‘Ulum: Mawsu’at Kalimat al Imam al Hussain, pg. 159-160.

[48] Sharh Nahj al Balaghah, vol. 8 pg. 253; Bihar al Anwar, vol. 22 pg. 411; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 160.

[49] Sharh Nahj al Balaghah, vol. 8 pg. 253-254; Bihar al Anwar, vol. 22 pg. 411; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 160.

[50] Sharh Nahj al Balaghah, vol. 8 pg. 254; Bihar al Anwar, vol. 22 pg. 411; al Darajat al Rafi’ah, pg. 248; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 160-161.

[51] Al shajan: need wherever it may be. The meaning is: I have no need for anyone besides you. (Al Sihah, vol. 5 pg. 2142.)

[52] Sharh Nahj al Balaghah, vol. 8 pg. 254; Bihar al Anwar, vol. 22 pg. 411; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300; Mawsu’at Kalimat al Imam al Hussain, pg. 161.

[53] See the following books for example: Sulaim ibn Qais: al Saqifah, pg. 167; Tafsir al Qummi, vol. 1 pg. 51-54; al Kufi: al Istighathah fi Bida’ al Thalathah, vol. 1 pg. 55-58; al Saduq: ‘Ilal al Shara’i’, vol. 1 pg. 175-176; al Mufid: al Amali, pg. 121-122; Sharh Nahj al Balaghah, vol. 1 pg. 199; ‘Ilm al Yaqin fi Usul al Din, vol. 2 pg. 700; al Darajat al Rafi’ah, pg. 11; A’yan al Shia, vol. 1 pg. 113.

[54] Surah al Baqarah: 84-85.

[55] Tafsir al Qummi, vol. 1 pg. 51-54; Tafsir al Safi, vol. 1 pg. 111-113.

[56] Surah Al ‘Imran: 195.

[57] Tafsir al Qummi, vol. 1 pg. 129.

[58] ‘Ilal al Shara’i’, vol. 1 pg. 175-176.

[59] Al Rawandi: Al Kharayij wa al Jarayih, vol. 2 pg. 490.

[60] Al Tusi: al Amali, pg. 710; al Darajat al Rafi’ah fi Tabaqat al Shia, pg. 250-251; A’yan al Shia, vol. 1 pg. 438.

[61] Ibn Sa’d: al Tabaqat al Kubra, vol. 4 pg. 228.

[62] Al Tabaqat al Kubra, vol. 4 pg. 234 -235.

[63] He is Abu al Aswad al Du’ali or al Dili, the Judge of Basrah. His name is Zalim ibn ‘Amr ibn Sufyan ibn Jundul ibn Ya’mar ibn Hanash ibn ‘Adi ibn al Dayl or ‘Amr ibn ‘Uthman or ‘Uthman ibn ‘Amr. He was born in the days of Nubuwwah and reports from ‘Umar, ‘Ali, Muaz, Abu Dharr, Ibn Mas’ud, Zubair ibn al ‘Awwam, Ubayy ibn Ka’b, Abu Musa, Ibn ‘Abbas, ‘Imran ibn Hussain, and senior Tabi’in. He was a poet with Shia inclinations. He was reliable in hadith. Ibn Hibban lists him among the reliable Tabi’in. He died in the plague of al Jarif in 69 AH. (Siyar A’lam al Nubala’, vol. 4 pg. 81-86; Tahdhib al Tahdhib, vol. 6 pg. 292.)

[64] Al Shafi fi al Imamah, vol. 4 pg. 293-294; Nahj al Haqq, vol. 1 pg. 298; Nafahat al Lahut, pg. 107; Ihqaq al Haqq, pg. 253, 256; A’yan al Shia, vol. 16 pg. 238; al Ghadir, vol. 8 pg. 300, 316; Al Mirza Ahmed al Ashtiyani: Lawami’ al Haqa’iq fi Usul al ‘Aqa’id, vol. 1 pg. 98.

[65] Sharh Nahj al Balaghah, vol. 8 pg. 255-256.

[66] A’yan al Shia, vol. 16 pg. 238.

[67] ‘Aqa’id al Imamiyyah, vol. 3 pg. 50.

[68] Like Saif ibn ‘Umar al Tamimi (d. 180 AH)

• Abu Hatim comments, “Matruk (suspected of hadith forgery).”
• Al Nasa’i and Ibn Ma’in labelled him da’if.
• Ibn Hibban says, “He reports fabrications from reliable narrators.” He accused him of heresy.
• Al Bukhari comments, “There is scepticism on him.”
• Ibn ‘Adi says, “Some of his ahadith are well-known but majority of them are unreliable and uncorroborated.”

(Mizan al I’tidal, vol. 3 pg. 259; Tahdhib al Tahdhib, vol. 2 pg. 470.)

Lut ibn Yahya Abu Mikhnaf (d. 170 AH)

• He is a ruined Historian, suspected of hadith forgery, unreliable.
• Al Daraqutni labels him da’if (weak).
• Yahya ibn Ma’in comments, “He is not reliable.”
• Ibn ‘Adi writes, “A Shia extremist, the transmitter of their reports.”

(Al Jarh wa al Ta’dil, vol. 7 pg. 182; al Kamil fi al Du’afa’, vol. 7 pg. 241; Mizan al I’tidal, vol. 3 pg. 419-420.)

[69] Minhaj al Sunnah, vol. 1 pg. 59; ‘Abdullah Muhammad ibn ‘Abdul Wahhab: Jawab Ahlus Sunnah al Nabawiyyah fi Naqd Kalam al Shia wa al Zaidiyyah, vol. 1 pg. 63-64; Sheikh Hafiz Hukmi: Ma’arij al Qabul, vol. 3 pg. 1208; Sheikh Salih al Fawzan: Sharh al ‘Aqidah al Wasitiyyah, pg. 153-155.

[70] Minhaj al Sunnah, vol. 1 pg. 68.

[71] Minhaj al Sunnah, vol. 5 pg. 160-161.

[72] Surah al ‘Ankabut: 68.

[73] Al Muntaqa min Minhaj al I’tidal fi Naqd Kalam Ahl al Rafd wa al I’tizal, vol. 1 pg. 543-544.

[74] Sahih al Bukhari, vol. 3 pg. 319, book on Zakat, chapter on the wealth from which Zakat is paid is not a treasure, the hadith of Zaid ibn Wahb, Hadith: 1406.

[75] The reason for Abu Dharr radiya Llahu ‘anhu taking his turban off his head is to make it clear to ‘Uthman that he is not from the Khawarij as one of their signs was shaving all the hair off.

[76] Tarikh al Madinah, pg. 1036-1037.

[77] Al Tabaqat al Kubra, vol. 4 pg. 232; Siyar A’lam al Nubala’, vol. 2 pg. 60.

[78] Tabaqat al Kubra, vol. 4 pg. 228; Tarikh Dimashq, vol. 66 pg. 201; Siyar A’lam al Nubala’, vol. 2 pg. 72; Tarikh al Islam wa Wafayat al Mashahir wa al A’lam, vol. 3 pg. 412.

[79] Minhaj al Sunnah, vol. 6 pg. 27, 274-275.

[80] Surah al Tawbah: 34.

[81] Sahih al Bukhari, vol. 3 pg. 319, book on Zakat, chapter on the wealth from which Zakat is paid is not a treasure, Hadith: 1406.

[82] Fath al Bari, vol. 3 pg. 323.

[83] Tafsir al Qur’an al ‘Azim, vol. 2 pg. 388.

[84] Tarikh Dimashq, vol. 66 pg. 196.

[85] Imam al Ajurri has dedicated a chapter of Kitab al Shari’ah labelling it: chapter on Muawiyah’s honour for the household of the Messenger of Allah salla Llahu ‘alayhi wa sallam and his kindness towards them. He reproduces narrations as evidence to this.

[86] Kitab al Shari’ah, vol. 5 pg. 2468, Hadith: 1958.

[87] He is Muhammad ibn ‘Abdullah ibn Abi Yaqub al Tamimi al Dabbi al Basri. Yahya ibn Ma’in classified him reliable as well as Abu Hatim. Al Bukhari and Muslim have documented his reports. (Al Thiqat, vol. 7 pg. 401; Ahmed ibn Muhammad al Kalabadhi: Al Hidayah wa al Rashad fi Ma’rifat Ahl al Thiqah wa al Sadad, vol. 2 pg. 655; Abu ‘Abdullah al Hakim: Tasmiyat man Akhraja lahum al Bukhari wa Muslim, vol. 1 pg. 214; Tahdhib al Tahdhib, vol. 5 pg. 184.)

[88] Kitab al Shari’ah, vol. 5 pg. 2468, Hadith: 1959.

[89] Kitab al Shari’ah, vol. 5 pg. 2469, Hadith: 1961.

[90] Tarikh Dimashq, vol. 14 pg. 206; Tarikh al Islam, vol. 5 pg. 7; al Bidayah wa al Nihayah, vol. 8 pg. 162, vol. 11 pg. 501.

[91] Al Sarim al Maslul, pg. 580.

[92] Al Mu’jam al Kabir, vol. 8 pg. 287, al Albani graded it sahih in al Silsilah, vol. 5 pg. 378, Hadith: 2379.

[93] Sahih al Bukhari, vol. 3 pg. 393, book on Zakat, chapter on abstinence from asking, Hadith: 1472; Sahih Muslim, vol. 7 pg. 177, book on Zakat, chapter on the giving hand being superior to the receiving hand, Hadith: 1035.

[94] Musnad Ahmed, vol. 2 pg. 107, al Albani graded it sahih in his footnotes on Ibn Taymiyyah’s Kitab al Iman, vol. 1 pg. 110.

[95] Tarikh al Tabari, vol. 4 pg. 100; al Muntazam fi Tarikh al Umam wa al Muluk, vol. 4 pg. 251.

[96] Al Muntazam fi Tarikh al Umam wa al Muluk, vol. 4 pg. 317; Hayat al Sahabah, vol. 2 pg. 382-383.

[97] Tarikh Dimashq, vol. 21 pg. 160; al Suyuti: Jami’ al Ahadith, vol. 26 pg. 68; al Muttaqi al Hindi: Kanz al ‘Ummal, vol. 6 pg. 635; Ibrahim al Dimashqi: Al Bayan wa al Ta’rif fi Asbab Wurud al Hadith al Sharif, vol. 2 pg. 209; Hayat al Sahabah, vol. 2 pg. 520.

[98] Ansab al Ashraf, vol. 5 pg. 541; Ibn al Athir: al Kamil, vol. 2 pg. 620-621; Ahmed ibn ‘Abdul Wahhab al Nuwayri: Nihayat al Arab fi Funun al Adab, vol. 20 pg. 242; al Ghadir, vol. 9 pg. 144.

[99] Tarikh Ibn Ma’in, vol. 4 pg. 250; al ‘Uqayli: al Du’afa’, vol. 1 pg. 100; al Nasa’i: al Du’afa’ wa al Matrukin, vol. 1 pg. 18; Ibn Abi Hatim: al Jarh wa al Ta’dil, vol. 2 pg. 213.

[100] Ibn Hibban: Al Majruhin, 233.

[101] He is a weak narrator who contradicts narrations of reliable, trustworthy narrators.

[102] Tarikh Ibn Ma’in, vol. 1 pg. 71; al Jarh wa al Ta’dil, vol. 2 pg. 125; al Majruhin, vol. 1 pg. 233; vol. 2 pg. 167; Muhammad ibn Tahir al Maqdisi: Tadhkirat al Huffaz (Atraf Ahadith al Majruhin li Ibn Hibban), vol. 1 pg. 426; al Du’afa’ wa al Matrukin, vol. 3 pg. 133.

[103] Tafsir al Qur’an al ‘Azim, vol. 2 pg. 388.

[104] Ibn al Mutahhar al Hilli made this allegation. Ibn Taymiyyah quoted this from him in Minhaj al Sunnah, vol. 6 pg. 255-256. Al Karki reported it in Nafahat al Lahut, pg. 81, al Tustari in Ihqaq al Haqq, pg. 254, and al Mazindarani in Sharh Usul al Kafi, vol. 12 pg. 418.

[105] Minhaj al Sunnah, vol. 6 pg. 256-257, vol. 4 pg. 468.

[106] Minhaj al Sunnah, vol. 6 pg. 196-197.

[107] Sahih al Bukhari, vol. 7 pg. 25-26, book on the merits of the Sahabah, chapter on the Nabi’s statement: if I were to take a friend, Hadith: 3674; Sahih Muslim, vol. 15 pg. 243-244, book on the merits of the Sahabah, chapter on the merits of ‘Uthman ibn ‘Affan, Hadith: 2403, the hadith of Abu Musa al Ash’ari.

[108] Minhaj al Sunnah, vol. 6 pg. 197.

[109] Al Kamil, vol. 2 pg. 483-484.

[110] Jami’ al Tirmidhi, vol. 5 pg. 645, Hadith: 3842, he labelled the hadith hassan gharib, al Albani graded it sahih in al Silsilah al Sahihah, vol. 4 pg. 615, Hadith: 1969 and Sahih al Tirmidhi, vol. 3 pg. 561, Hadith: 3842, he said on his footnotes on al Mishkat, vol. 3 pg. 1758, Hadith: 6235, “His isnad is sahih.”

[111] Sahih al Bukhari, vol. 3 pg. 1030.

[112] Majmu’ al Fatawa, vol. 18 pg. 40-42.

[113] Minhaj al Sunnah, vol. 4 pg. 333, vol. 6 pg. 253.

[114] Sahih al Bukhari, vol. 5 pg. 319-322, book on testimonies, chapter on some women declaring others reliable, Hadith: 2661; Sahih Muslim, vol. 17 pg. 155-169, book on repentance, chapter on the hadith on the slander and the acceptance of the slanderer’s repentance, Hadith: 2770, the hadith of Aisha.

[115] Sahih al Bukhari, vol. 6 pg. 166-167, book on Jihad and expeditions, chapter on the spy, Hadith: 3007; Sahih Muslim, vol. 16 pg. 80-83, book on the merits of the Sahabah, chapter on the merits of the participants of Badr and Hatib ibn Abi Balta’ah, Hadith: 2494, the hadith of ‘Ali ibn Abi Talib.

[116] Minhaj al Sunnah, vol. 6 pg. 253-254.

[117] Al Mustadrak ‘ala al Sahihayn, vol. 3 pg. 420, Hadith: 5535; al Tabaqat al Kubra, vol. 4 pg. 269-271; Tarikh al Madinah, pg. 1037; Siyar A’lam al Nubala’, vol. 2 pg. 70, Al Hakim comments, “This is a hadith with a sahih chain on the standards of al Sheikhayn but they did not document it.” Al Dhahabi does not comment.

[118] Sahih al Bukhari, vol. 3 pg. 319, book on Zakat, chapter on the wealth from which Zakat is paid is not a treasure, Hadith: 1406; al Tabaqat al Kubra, vol. 4 pg. 212; Tafsir al Tabari, vol. 6 pg. 361; al Jami’ li Ahkam al Qur’an, vol. 10 pg. 183.

[119] Tarikh al Madinah, pg. 1036-1037; Tarikh Dimashq, vol. 66 pg. 197.

[120] Fitnat Maqtal ‘Uthman, vol. 1 pg. 109-110.

[121] Al Jarh wa al Ta’dil, vol. 2 pg. 68; Lisan al Mizan, vol. 4 pg. 498; al Isabah, vol. 4 pg. 108.

[122] Taqrib al Tahdhib, pg. 120, Biography: 661.

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

[124] Surah al Baqarah: 84-85.

[125] Tafsir al Tabari, vol. 1 pg. 438-439; Tafsir al Qur’an al ‘Azim, vol. 1 pg. 129-130; Tafsir al Jalalayn, vol. 1 pg. 17; Fath al Qadir, vol. 1 pg. 127; Adwa’ al Bayan, vol. 8 pg. 25; Taysir al Karim al Rahman, vol. 1 pg. 82-83.

[126] Surah Al ‘Imran: 195.

[127] Tafsir al Qummi, vol. 1 pg. 129.

[128] Tafsir al Tabari, vol. 3 pg. 556-557; al Baghawi: Ma’alim al Tanzil, vol. 1 pg. 557; Tafsir al Qur’an al ‘Azim, vol. 1 pg. 129-130; Tafsir al Jalalayn, vol. 1 pg. 17; Fath al Qadir, vol. 1 pg. 127; Adwa’ al Bayan, vol. 8 pg. 25; Taysir al Karim al Rahman, vol. 1 pg. 82-83.

[129] Ghalib ibn Khattaf ibn Ghaylan al Qattan

• Ahmed, Ibn Ma’in, and al Nasa’i declared him reliable.
• Abu Hatim said, “Saduq (truthful). Salih (righteous).”
• His report from Anas on prostration appears in Sahih Muslim.

(Tahdhib al Tahdhib, vol. 4 pg. 469-470.)

[130] Tarikh al Madinah, pg. 1037.

[131] Fath al Bari, vol. 3 pg. 322.

[132] Al ‘Awasim min al Qawasim, pg. 87-88.

[133] Minhaj al Sunnah, vol. 6 pg. 274-275.