Section 3 Misconceptions of the Rafidah regarding Abu Dharr and their Refutation

The enemies of Islam, viz. the Rafidah and others, conspire against Islam and its adherents by various means. The one who played a major part is their Jewish leader, ‘Abdullah ibn Saba’[1]. Their hearts are filled with malice and jealousy for the best generation known to history. Their methodologies of conspiracy differ however. Some of their conspiracies were to assassinate the Rightly guided Khalifas, cause in-fighting between the Muslims, cause disunity and disagreement between them through lies and deception, and arouse anger against them. Their books are replete with false reports attributed to the Nabi salla Llahu ‘alayhi wa sallam on the tongues of the Imams of the Ahlul Bayt to disfigure the noble biographies of the Sahabah radiya Llahu ‘anhum except for a few of them. One of these is Abu Dharr al Ghifari radiya Llahu ‘anhu whom they describe as the bearer of the banner of rebellion and the rebel against the governors, who was not deterred by the critic’s criticism for Allah’s sake, the oppressed by the tyrannical authority—’Uthman and Muawiyah radiya Llahu ‘anhuma, and the fighter for the right they deprived him of. They thus concocted lies and devised misconceptions about this eminent Sahabi. In this section, I will present the main misconceptions the Rafidah cling to in three discussions:

His stance on Abu Bakr al Siddiq’s Caliphate
His stance on ‘Uthman and Muawiyah
Abu Dharr’s relationship with the Ahlul Bayt

His Stance on Abu Bakr al Siddiq’s Caliphate

The Rafidah suppose that when the Nabi salla Llahu ‘alayhi wa sallam passed away, a severe dispute broke out between the Sahabah regarding allegiance to Abu Bakr radiya Llahu ‘anhu and that it was concluded through force and coercion; people were compelled to accept it. It had been usurped from ‘Ali ibn Abi Talib radiya Llahu ‘anhu while he, with others, was occupied in preparing the Nabi salla Llahu ‘alayhi wa sallam for burial.[2] Based on this, it is an incorrect Bay’ah due to the non-consensus of the men at the Saqifah[3]. It was not supported by ‘Ali ibn Abi Talib radiya Llahu ‘anhu with whom the truth moves where he moves and was disputed by his nation, the Banu Hashim, as well as Sa’d ibn ‘Ubadah, his son, and a group of eminent Sahabah like Salman, Abu Dharr, Miqdad, ‘Ammar, Zubair, Khalid ibn Sa’id, Hudhayfah ibn al Yaman, Buraydah, etc.[4] According to the Rafidah, Abu Dharr was among those who refused to pledge allegiance to Abu Bakr al Siddiq. Many who wrote on the happenings at Saqifat Bani Sa’idah created these misconceptions relying on reports which appear in their books or books—the authors of which did not stipulate authenticity a condition in reports and thus include weak, very weak, and false reports. Some of these follow:

Al Yaqubi reports:

وتخلف عن بيعة أبي بكر قوم من المهاجرين والأنصار ومالوا مع علي بن أبي طالب منهم العباس بن عبد المطلب والفضل بن عباس والزبير بن العوام وخالد بن سعيد والمقداد بن عمرو وسلمان الفارسي وأبو ذر الغفاري وعمار بن ياسر والبراء بن عازب وأبي بن كعب

A group of Muhajirin and Ansar did not pledge allegiance to Abu Bakr and inclined to ‘Ali ibn Abi Talib. Among them were ‘Abbas ibn ‘Abdul Muttalib, Fadl ibn ‘Abbas, Zubair ibn al ‘Awwam, Khalid ibn Sa’id, Miqdad ibn ‘Amr, Salman al Farisi, Abu Dharr al Ghifari, ‘Ammar ibn Yasir, Bara’ ibn ‘Azib, and Ubayy ibn Ka’b.[5]

Ibn Abi al Hadid reports:

قال البراء بن عازب وكان خارج السقيفة في حديث له فلم ألبث واذا أنا بأبي بكر قد أقبل ومعه عمر وأبو عبيدة وجماعة من أصحاب السقيفة وهم محتجزون بالأزر الصنعانية لا يمرون بأحد إلا خبطوه وقدموه فمدوا يده فمسحوها على يد أبي بكر يبايعه شاء ذلك أو أبى فانكرت عقلي ورأيت في الليل المقداد وسلمان وأبا ذر وعبادة بن الصامت وأبا الهيثم بن التيهان وحذيفة وعمارا وهم يريدون أن يعيدوا الأمر شورى بين المهاجرين

Bara’ ibn ‘Azib—who was outside the Saqifah—says in one report: Not long thereafter, I saw Abu Bakr approaching with ‘Umar, Abu ‘Ubaidah, and group of the men of Saqifah. They were wearing San’ani trousers[6]. They would not pass anyone except they knocked him down, brought him forward, stretched his hand out and passed it over Abu Bakr’s hand, pledging allegiance to him—whether he accepts or rejects. My mind rejected! At night, I saw Miqdad, Salman, Abu Dharr, ‘Ubadah ibn al Samit, Abu al Haytham ibn al Tayyihan, Hudhayfah, and ‘Ammar. They intended to return the matter [of leadership] to a council between the Muhajirin.[7]

Abu Dharr radiya Llahu ‘anhu—according to the Rafidah—is among the twelve individuals who stood in al Masjid al Nabawi after the Nabi’s salla Llahu ‘alayhi wa sallam demise and opposed Abu Bakr’s Caliphate and defended the worthiness of ‘Ali ibn Abi Talib to the Caliphate. Zaid ibn Wahb reports:

كان الذين أنكروا على أبي بكر جلوسه في الخلافة وتقدمه على علي بن أبي طالب عليه السلام اثني عشر رجلا من المهاجرين والأنصار وكان من المهاجرين خالد بن سعيد بن العاص‌ والمقداد بن الأسود وأبي بن كعب وعمار بن ياسر وأبو ذر الغفاري وسلمان الفارسي وعبد الله بن مسعود وبريدة الأسلمي وكان من الأنصار خزيمة بن ثابت ذو الشهادتين وسهل بن حنيف وأبو أيوب الأنصاري وأبو الهيثم بن التيهان وغيرهم ثم قام أبو ذر فقال أما بعد يا معشر المهاجرين والأنصار لقد علمتم وعلم خياركم أن رسول الله صلى الله عليه وسلم قال الأمر لعلي بعدي ثم للحسن والحسين ثم في أهل بيتي من ولد الحسين فطارحتم قول نبيكم وتناسيتم ما أوعز إليكم واتبعتم الدنيا ولا يحزن أهلها ولا يموت سكانها وكذلك الأمم التي كفرت بعد أنبيائها بدلت وغيرت فحاذيتموها حذو القذة بالقذة والنعل بالنعل فعما قليل تذوقون وبال أمركم وما الله بظلام للعبيد

Those who rejected Abu Bakr chairing for Caliphate and his precedence to ‘Ali ibn Abi Talib were twelve men from the Muhajirin and Ansar. From the Muhajirin were Khalid ibn Sa’id ibn al ‘As, Miqdad ibn al Aswad, Ubayy ibn Ka’b, ‘Ammar ibn Yasir, Abu Dharr al Ghifari, Salman al Farisi, ‘Abdullah ibn Mas’ud, and Buraydah al Aslami. From the Ansar were Khuzaimah ibn Thabit Dhu al Shahadatayn, Sahl ibn Hunayf, Abu Ayub al Ansari, Abu al Haytham ibn al Tayyihan, and others.

Abu Dharr then stood up and said, “After praise and salutations, O group of Muhajirin and Ansar, you know and the best of you know that the Messenger of Allah salla Llahu ‘alayhi wa sallam said, ‘The affair is for ‘Ali after me, then Hassan and Hussain, then my household from Hussain’s children.’ You mutually discarded your Nabi’s declaration, carelessly forgot what he directed, followed the world, and discarded the bounties of the everlasting Hereafter—its foundation will never be destroyed, its bounties will never cease, its inhabitants will never grieve, and its dwellers will never die. Similarly, the nations who disbelieved after their Prophets changed and adulterated. You thus ran parallel to them to the inch, every footstep. Not very long and you will taste the evil consequence of your affair. And Allah is not oppressive to the bondsmen.’”[8]

Sulaim ibn Qais writes that Abu Dharr stood up in objection to Abu Bakr’s Caliphate and demanded ‘Ali ibn Abi Talib’s right to the Caliphate. He said—as they suppose:

أيتها الأمة المتحيرة بعد نبيها المخذولة بعصيانها إن الله يقول إِنَّ اللهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ وَاللهُ سَمِيعٌ عَلِيمٌ وآل محمد الأخلاف من نوح وآل إبراهيم من إبراهيم والصفوة والسلالة من إسماعيل وعترة النبي محمد أهل بيت النبوة وموضع الرسالة ومختلف الملائكة وهم كالسماء المرفوعة والجبال المنصوبة والكعبة المستورة والعين الصافية والنجوم الهادية والشجرة المباركة أضاء نورها وبورك زيتها محمد خاتم الأنبياء وسيد ولد آدم وعلي وصي الأوصياء وإمام المتقين وقائد الغر المحجلين وهو الصديق الأكبر والفاروق الأعظم ووصي محمد ووارث علمه وأولى الناس بالمؤمنين من أنفسهم كما قال الله ال النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللهِ فقدموا من قدم الله وأخروا من أخر الله واجعلوا الولاية والوراثة لمن جعل الله

O confused Ummah after their Nabi, humiliated by its disobedience. Indeed Allah says: 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.[9] Muhammad’s family are the successors from Nuh. Ibrahim’s family is from Ibrahim. The chosen progeny of Ismail and the family of the Nabi Muhammad is the household of Nubuwwah, the station of Prophethood, and visited frequently by the angels. They are like the raised sky, the grounded mountains, the draped Ka’bah, the pure spring, the guiding stars, and the blessed tree whose light illuminates and oil is blessed. Muhammad is the seal of Prophets and the leader of Adam’s children. ‘Ali is the Wasi of the Awsiya’, the Imam of the righteous, and the leader of the brilliant. He is the greatest al Siddiq and grand al Faruq. He is the Wasi of Muhammad, the heir of his knowledge, and the most worthy of the believers than themselves as Allah stated: The Prophet is more worthy of the believers than themselves and his wives are [in the position of] their mothers. And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah.[10] Put forward the one Allah put forward and keep back the one Allah kept back. Place Wilayah and heirship by the one where Allah placed them.[11]

Aban ibn Taghlib[12] reports:

قلت لأبي عبد الله جعفر بن محمد الصادق عليهما السلام جعلت فداك هل كان أحد في أصحاب رسول الله صلى الله عليه وآله أنكر على أبي بكر فعله وجلوسه مجلس رسول الله صلى الله عليه وآله قال نعم كان الذي أنكر على أبي بكر اثنى عشر رجلا من المهاجرين خالد بن سعيد بن العاص وكان من بني أمية وسلمان الفارسي وأبو ذر الغفاري والمقداد بن الأسود وعمار بن ياسر وبريدة الأسلمي ومن الأنصار أبو الهيثم بن التيهان وسهل وعثمان ابنا حنيف وخزيمة بن ثابت ذو الشهادتين وأبي بن كعب وأبو أيوب الأنصاري

I asked Abu ‘Abdullah Jafar ibn Muhammad al Sadiq, “May I be sacrificed for you. Did any of the Companions of the Messenger of Allah disapprove of Abu Bakr’s action and sitting in the Masjid of the Messenger of Allah?”

“Yes,” he answered. “Those who disapproved of Abu Bakr were twelve men. From the Muhajirin: Khalid ibn Sa’id ibn al ‘As—from the Banu Umayyah, Salman al Farisi, Abu Dharr al Ghifari, Miqdad ibn al Aswad, ‘Ammar ibn Yasir, and Buraydah al Aslami. From the Ansar: Abu al Haytham ibn al Tayyihan, Sahl and ‘Uthman—Hunayf’s sons, Khuzaimah ibn Thabit Dhu al Shahadatayn, Ubayy ibn Ka’b, and Abu Ayub al Ansari.”[13]

Al Bayadi[14] says:

ولا خفاء ولا تناكر بين الشيعة أن اثني عشر رجلا أنكروا على أبي بكر مجلسه وقد أسند الحسين بن جبر في كتابه إبطال الاختيار إلى أبان بن عثمان قال قلت للصادق عليه السلام هل كان في أصحاب رسول الله صلى الله عليه وسلم من أنكر على أبي بكر جلوسه مجلس رسول الله صلى الله عليه وسلم قال نعم وعد منهم خالد بن سعيد بن العاص وسلمان وأبا ذر والمقداد وعمار وبريدة الأسلمي وقيس بن سعد بن عبادة وأبا الهيثم بن التيهان وسهل بن حنيف وخزيمة بن ثابت ذا الشهادتين وأبي بن كعب وأبا أيوب الأنصاري

There is no secrecy and ignorance among the Shia that twelve men disapproved of Abu Bakr’s office. Hussain ibn Jabr[15] has quoted successively in his book Ibtal al Ikhtiyar to Aban ibn ‘Uthman[16] who reports: I asked Sadiq, “Were there any Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam who disapproved of Abu Bakr’s sitting in the Messenger of Allah’s salla Llahu ‘alayhi wa sallam seat?”

“Yes.” He listed them, “Khalid ibn Sa’id ibn al ‘As, Salman, Abu Dharr, Miqdad, ‘Ammar, Buraydah al Aslami, Qais ibn Sa’d ibn ‘Ubadah, Abu al Haytham ibn al Tayyihan, Sahl ibn Hunayf, Khuzaimah ibn Thabit Dhu al Shahadatayn, Ubayy ibn Ka’b, and Abu Ayub al Ansari.[17]

It appears in the narration of Sulaim ibn Qais al Hilali from Salman:

لما فرغ أمير المؤمنين عليه السلام من تغسيل رسول الله صلى الله عليه وآله وتكفينه أدخلني وأدخل أبا ذر والمقداد وفاطمة وحسنا وحسينا فتقدم وصففنا خلفه وصلى عليه وعائشة في الحجرة لا تعلم قد أخذ جبريل ببصرها ثم قال سلمان بعد بيعة أبي بكر وما جرى فيها فلما كان من الليل حمل علي فاطمة على حمار وأخذ بيد ابنه حسن وحسين فلم يدع أحدا من أهل بدر من المهاجرين والأنصار إلا أتاه في منزله وذكره حقه ودعاه إلى نصرته فما استجاب له من جميعهم إلا أربعة وعشرون رجلا فأمرهم أن يصبحوا بكرة محلقين رؤوسهم مع سلاحهم قد بايعوه الموت فأصبح ولم يوافقه منهم أحد غير أربعة قلت لسلمان من الأربعة قال أنا وأبو ذر والمقداد والزبير بن العوام ثم أتاهم من الليل فناشدهم فقالوا نصبحك بكرة فما منهم أحد وفى غيرنا ثم ليلة ثالثة فما وفى غيرنا فلما رأى علي غدرهم وقلة وفائهم لزم بيته وأقبل على القرآن يؤلفه ويجمعه فلم يخرج حتى جمعه كله

When Amir al Mu’minin completed washing and shrouding the Messenger of Allah, he entered upon me, Abu Dharr, Miqdad, Fatimah, Hassan, and Hussain. He went forward and we formed rows behind him and he performed Salah upon him. Meanwhile, Aisha was in the room; she did not know anything as Jibril had taken away her sight. Salman then said after Abu Bakr’s Bay’ah and what happened there. At night, ‘Ali put Fatimah on a donkey and took the hand of his sons, Hassan and Hussain. He did not leave anyone from the participants of Badr from the Muhajirin and Ansar except he approached him at his house, reminded him of his right, and invited him to support him. None responded positively from all except twenty-four men. He instructed them to get up early morning with their heads shaved and with their weapons, pledging allegiance to him upon death. Next morning, none joined except four. I asked Salman, “Who were the four?” He answered, “I, Abu Dharr, Miqdad, and Zubair ibn al ‘Awwam.” He then came to them at night and implored them. They said, “We will meet you early tomorrow morning.” None fulfilled besides us. Then the third night; and none fulfilled besides us. When ‘Ali saw their deception and disloyalty, he remained at home and turned his attention to writing and gathering the Qur’an. He did not exit until he gathered it all.[18]

Abu Jafar says:

كان الناس أهل ردة بعد النبي صلى الله عليه وسلم إلا ثلاثة فقلت من الثلاثة قال المقداد وأبو ذر وسلمان الفارسي ثم عرف أناسا بعد يسير فقال هؤلاء الذين دارت عليهم الرحى وأبوا أن يبايعوا يعني لأبي بكر حتى جاؤوا بأمير المؤمنين عليه السلام مكرها فبايع وذلك قوله تعالى وَمَا مُحَمَّدٌ إِلَّا رَسُولٞ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُۚ أَفَإِيْن مَّاتَ أَوۡ قُتِلَ ٱنقَلَبۡتُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡۚ وَمَن يَنقَلِبۡ عَلَىٰ عَقِبَيۡهِ فَلَن يَضُرَّ ٱللَّهَ شَيۡـٔٗاۚ وَسَيَجۡزِي ٱللَّهُ ٱلشَّٰكِرِينَ

People turned apostate after the Nabi salla Llahu ‘alayhi wa sallam except three. I asked, “Who are the three?” He answered, “Miqdad, Abu Dharr, and Salman al Farisi.” He then announced few people after a while and said, “These are the ones around whom the quern spun.” They refused to pledge allegiance to Abu Bakr until they brought Amir al Mu’minin forcefully and he pledged allegiance. This is Allah’s statement: Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful. [19] [20]

It appears in Sirat al A’immah:

واحتج عليهم يعني في خلافة أبي بكر سلمان الفارسي وأبو ذر وعمار والمقداد وغيره من وجوه الصحابة

Salman al Farisi, Abu Dharr, ‘Ammar, Miqdad, and other prominent Sahabah remonstrated against them regarding Abu Bakr’s Caliphate.[21]

They falsely and dishonestly said: When Abu Bakr’s Bay’ah was finalised, Abu Dharr al Ghifari radiya Llahu ‘anhu stood up and said:

يا عمر أفتعيرنا بحب آل محمد وتعظيمهم لعن الله من أبغضهم وافترى عليهم وظلمهم حقهم وحمل الناس على رقابهم ورد هذه الأمة القهقرى على أدبارها

O ‘Umar, do you wish to shame us for loving and honouring the family of Muhammad? May Allah curse those who hate them, fabricate against them, oppress them of their right, incite people against them, and send this Ummah back on their heels.[22]

‘Abdullah ibn Shibr[23] writes:

وقد اتفق جمهورهم على أن‌ جملة من أعيان الصحابة لم يكونوا داخلين في هذا الإجماع المزور ولم يكونوا من أهل ‌حلقة الغرور كصاحب الحق وأهله وأولاده وعمه العباس وأبنائه وأسامة بن زيد والزبير ومشاهير الصحابة الكبار كسلمان وأبي ذر والمقداد وعمار وحذيفة بن ‌اليمان وأبي بريدة الأسلمي وأبي بن كعب وخزيمة بن ثابت ذي الشهادتين وأبي ‌الهيثم بن التيهان وسهل بن حنيف وأخيه عثمان وأبي أيوب الأنصاري وجابر بن عبد الله الأنصاري وخالد بن سعيد وسعد بن عبادة وقيس بن سعد إلى غير ذلك وقد ذكر ابن قتيبة في كتابه ثمانية عشر رجلا منهم قال وكانوا رافضة

Majority of the Rafidah agree that a group of prominent Sahabah are not included in this fake[24] consensus and they were not from the circle of deception like the one deserving, his family, his children, his uncle ‘Abbas and his children, Usamah ibn Zaid, Zubair, as well as prominent senior Sahabah like Salman, Abu Dharr, Miqdad, ‘Ammar, Hudhayfah ibn al Yaman, Abu Buraydah al Aslami, Ubayy ibn Ka’b, Khuzaimah ibn Thabit Dhu al Shahadatayn, Abu al Haytham ibn al Tayyihan, Sahl ibn Hunayf and his brother ‘Uthman, Abu Ayub al Ansari, Jabir ibn ‘Abdullah al Ansari, Khalid ibn Sa’id, Sa’d ibn ‘Ubadah, Qais ibn Sa’d, and others.[25]

And other texts and reports which they cite as proof for Abu Dharr’s denial to pledge allegiance to Abu Bakr al Siddiq radiya Llahu ‘anhu. The response to these misconceptions follows:

The disagreement and huge conflict between the Sahabah concerning the Caliphate after the Nabi salla Llahu ‘alayhi wa sallam the Rafidah speak about is all a fabrication, a lie, which has no basis or authenticity. They rely on reports that do not meet the standards of al Jarh wa al Ta’dil and which are references for them in this issue and others. There was only a disagreement in the objectives of the Sahabah. But then, agreement was concluded on allegiance to Abu Bakr radiya Llahu ‘anhu as appears in the lengthy hadith of ‘Umar ibn al Khattab radiya Llahu ‘anhu concerning the Caliphate and what happened among the Sahabah radiya Llahu ‘anhum. It appears therein:

إنما كانت بيعة أبي بكر فلتة وتمت ألا وإنها قد كانت كذلك ولكن الله وقى شرها وليس منكم من تقطع الأعناق إليه مثل أبي بكر من بايع رجلا عن غير مشورة من المسلمين فلا يبايع هو ولا الذي بايعه تغرة أن يقتلا وإنه قد كان من خبرنا حين توفى الله نبيه صلى الله عليه وسلم إلا أن الأنصار خالفونا واجتمعوا بأسرهم في سقيفة بني ساعدة وخالف عنا علي والزبير ومن معهما واجتمع المهاجرون إلى أبي بكر فقلت لأبي بكر يا أبا بكر انطلق بنا إلى إخواننا هؤلاء من الأنصار‏‏ فانطلقنا نريدهم فلما دنونا منهم لقينا منهم رجلان صالحان فذكرا ما تمالى عليه القوم فقالا أين تريدون يا معشر المهاجرين فقلنا نريد إخواننا هؤلاء من الأنصار‏‏ فقالا لا عليكم أن لا تقربوهم اقضوا أمركم‏‏ فقلت والله لنأتينهم‏‏ فانطلقنا حتى أتيناهم في سقيفة بني ساعدة فإذا رجل مزمل بين ظهرانيهم فقلت من هذا فقالوا هذا سعد بن عبادة‏‏ فقلت ما له قالوا يوعك‏‏ فلما جلسنا قليلا تشهد خطيبهم فأثنى على الله بما هو أهله ثم قال أما بعد فنحن أنصار الله وكتيبة الإسلام وأنتم معشر المهاجرين رهط وقد دفت دافة من قومكم فإذا هم يريدون أن يختزلونا من أصلنا وأن يحضنونا من الأمر‏‏ فلما سكت أردت أن أتكلم وكنت زورت مقالة أعجبتني أريد أن أقدمها بين يدى أبي بكر وكنت أداري منه بعض الحد فلما أردت أن أتكلم قال أبو بكر على رسلك‏‏ فكرهت أن أغضبه فتكلم أبو بكر فكان هو أحلم مني وأوقر والله ما ترك من كلمة أعجبتني في تزويري إلا قال في بديهته مثلها أو أفضل منها حتى سكت فقال ما ذكرتم فيكم من خير فأنتم له أهل ولن يعرف هذا الأمر إلا لهذا الحى من قريش هم أوسط العرب نسبا ودارا وقد رضيت لكم أحد هذين الرجلين فبايعوا أيهما شئتم‏‏ فأخذ بيدي وبيد أبي عبيدة بن الجراح وهو جالس بيننا فلم أكره مما قال غيرها كان والله أن أقدم فتضرب عنقي لا يقربني ذلك من إثم أحب إلى من أن أتأمر على قوم فيهم أبو بكر اللهم إلا أن تسول إلى نفسي عند الموت شيئا لا أجده الآن‏‏ فقال قائل من الأنصار أنا جذيلها المحكك وعذيقها المرجب منا أمير ومنكم أمير يا معشر قريش‏‏ فكثر اللغط وارتفعت الأصوات حتى فرقت من الاختلاف‏‏ فقلت ابسط يدك يا أبا بكر‏‏ فبسط يده فبايعته وبايعه المهاجرون ثم بايعته الأنصار ونزونا على سعد بن عبادة فقال قائل منهم قتلتم سعد بن عبادة‏‏ فقلت قتل الله سعد بن عبادة‏‏ قال عمر وإنا والله ما وجدنا فيما حضرنا من أمر أقوى من مبايعة أبي بكر خشينا إن فارقنا القوم ولم تكن بيعة أن يبايعوا رجلا منهم بعدنا فإما بايعناهم على ما لا نرضى وإما نخالفهم فيكون فساد فمن بايع رجلا على غير مشورة من المسلمين فلا يتابع هو ولا الذي بايعه تغرة أن يقتلا‏‏

The pledge of allegiance given to Abu Bakr was given suddenly[26] and it was successful. No doubt, it was like that; and Allah saved (the people) from its evil. There is none among you for whom necks will be severed like Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person nor the person to whom the pledge of allegiance was given are to be supported, lest they both be killed.

No doubt, after the death of the Prophet salla Llahu ‘alayhi wa sallam we were informed that the Ansar disagreed with us and gathered in the Saqifah of Banu Sa’idah. ‘Ali and Zubair and whoever was with them opposed us, while the Muhajirin gathered with Abu Bakr. I said to Abu Bakr, “Let’s go to these Ansari brothers of ours.” So we set out seeking them. When we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar and said, “O group of Muhajirin (emigrants)! Where are you going?”

We replied, “We are going to these Ansari brothers of ours.”

They said to us, “You shouldn’t go near them. Carry out whatever we have already decided.”

I said, “By Allah, we will go to them.” And so we proceeded until we reached them at the Saqifah of Banu Sa’idah. Behold! There was a man sitting amongst them wrapped[27] in something.

I asked, “Who is that man?”

They said, “He is Sa’d bin ‘Ubadah.”

I asked, “What is wrong with him?”

They said, “He is sick.”

After we sat for a while, the Ansar’s speaker said, “None has the right to be worshipped but Allah,” and praised Allah as He deserves. He added, “To proceed, we are Allah’s Ansar (helpers) and the majority of the Muslim army, while you, the Muhajirin, are a small group. Some people among you came[28] with the intention of preventing us from practicing this matter (of Caliphate) and depriving us of it.”

When the speaker had finished, I intended to speak as I had prepared[29] a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. But when I wanted to speak, Abu Bakr said, “Just hold on.” I disliked making him angry. So Abu Bakr gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, “O Ansar! You deserve all (the qualities that you have attributed to yourselves), but this issue (of Caliphate) is only for the Quraysh as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish.” Abu Bakr then held my hand and Abu ‘Ubaidah ibn al Jarrah’s hand who was sitting amongst us. I disliked nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiation for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own self suggests something I don’t feel at present.

Then one of the Ansar said, “I am the pillar on which the camel with a skin disease (eczema) rubs itself[30] to satisfy the itching (i.e., I am a noble) and I am a high-class palm tree![31] O Quraysh. There should be one ruler from us and one from you.” Then there was a hue and cry among the gathering and their voices rose. I was afraid there might be great disagreement, so I said, “O Abu Bakr! Stretch out your hand.” He held his hand out and I pledged allegiance to him, and then all the Muhajirin gave the pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa’d bin ‘Ubadah. One of the Ansar said, “You have killed Sa’d bin ‘Ubadah.” I replied, “Allah has killed Sa’d bin ‘Ubadah.”

‘Umar added, “By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater aspect than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the pledge of allegiance after us to one of their men, in which case we would give them our consent for something against our real wish or we would oppose them which would result in great trouble. So if any person gives the pledge of allegiance to somebody (to become a Khalifah) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them be killed.”[32]

Ibn Taymiyyah elucidates on the reality of the disagreement between the Sahabah concerning the Caliphate explaining:

فلما اتفقوا على بيعته ولم يقل أحد إني أحق بهذا الأمر منه لا قرشي ولا أنصاري فإن من نازع أولا من الأنصار لم تكن منازعته للصديق بل طلبوا أن يكون منهم أمير ومن قريش أمير وهذه منازعة عامة لقريش فلما تبين لهم أن هذا الأمر في قريش قطعوا المنازعة وقال لهم الصديق رضيت لكم أحد هذين الرجلين عمر بن الخطاب و أبو عبيدة بن الجراح قال عمر فكنت والله أن أقدم فتضرب عنقي لا يقربني ذلك إلى إثم أحب إلي أن أتأمر على قومهم فيهم أبو بكر وقال له بحضرة الباقين أنت خيرنا وأفضلنا وأحبنا إلى رسول الله وقد ثبت ذلك في الأحاديث الصحيحة ثم بايعوا أبا بكر من غير طلب منه ولا رغبة بذلت لهم ولا رهبة فبايعه الذين بايعوا الرسول تحت الشجرة والذين بايعوه ليلة العقبة والذين بايعوه لما كانوا يهاجرون إليه والذين بايعوه لما كانوا يسلمون من غير هجرة كالطلقاء وغيرهم

When they reached unanimity on allegiance to Abu Bakr—and no one ever said that he is more deserving of this affair than him, neither a Qurashi, nor an Ansari. The one who initially disputed from the Ansar, his dispute was not with al Siddiq. Rather, they desired to have a leader from them and a leader from the Quraysh. This is a general dispute with the Quraysh. When it became evident to them that this matter [Caliphate] rests with the Quraysh, they stopped disputing.

Al Siddiq said to them, “I am happy for you with one of these two men, ‘Umar ibn al Khattab and Abu ‘Ubaidah ibn al Jarrah.” ‘Umar said, “For by Allah, I would rather have my neck chopped off as expiation for a sin than become the ruler of a nation, one of whose members is Abu Bakr.” He said to him in the presence of the rest, “You are the best of us, the most superior of us, and the most beloved of us to the Messenger of Allah.” This is established in authentic ahadith. They then pledged allegiance to Abu Bakr without him seeking it, enticing them, or threatening them. Those pledged allegiance to him who pledged allegiance to the Messenger of Allah under the tree, who pledged allegiance to him on the Night of ‘Aqabah, and who pledged allegiance to him after emigrating to him. Those who pledged allegiance to him were not those who embraced Islam without Hijrah like the Tulaqa’ and others.[33]

Allegiance to Abu Bakr radiya Llahu ‘anhu was with the approval of all the Sahabah radiya Llahu ‘anhum after a short disagreement. The matter is not as the Rafidah claim. The Sahabah recognised him the most suitable for Caliphate than all others. The statements from them on this issue follow:

Abu Sa’id al Khudri radiya Llahu ‘anhu reports:

لما توفي رسول الله صلى الله عليه وسلم قام خطباء الأنصار فجعل الرجل منهم يقول يا معشر المهاجرين إن رسول الله صلى الله عليه وسلم كان إذا استعمل رجلا منكم قرن معه رجلا منا فنرى أن يلي هذا الأمر رجلان أحدهما منكم والآخر منا قال فتتابعت خطباء الأنصار على ذلك فقام زيد بن ثابت فقال إن رسول الله صلى الله عليه وسلم كان من المهاجرين وإن الإمام يكون من المهاجرين ونحن أنصاره كما كنا أنصار رسول الله صلى الله عليه وسلم فقام أبو بكر فقال جزاكم الله خيرا يا معشر الأنصار وثبت قائلكم ثم قال أما لو فعلتم غير ذلك لما صافحناكم ثم أخذ زيد بن ثابت بيد أبي بكر فقال هذا صاحبكم فبايعوه ثم انطلقوا فلما قعد أبو بكر على المنبر نظر في وجوه القوم فلم ير عليا فسأل عنه فقام ناس من الأنصار فأتوا به فقال أبو بكر ابن عم رسول الله صلى الله عليه وسلم وختنه أردت أن تشق عصا المسلمين فقال لا تثريب يا خليفة رسول الله فبايعه ثم لم ير الزبير بن العوام فسأل عنه حتى جاؤوا به قال ابن عمة رسول الله صلى الله عليه وسلم وحواريه أردت أن تشق عصا المسلمين فقال مثل قوله لا تثريب يا خليفة رسول الله فبايعه

After the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away, the orators of the Ansar stood up. One of them said, “O gathering of Muhajirin, when the Messenger of Allah salla Llahu ‘alayhi wa sallam would appoint a man from you as governor, he would join him with a man from us. We thus view that leadership will be borne by two men—one from you and the other from us.” The orators of the Ansar delivered the same message one after the other.

Zaid ibn Thabit stood up and announced, “Certainly, the Messenger of Allah salla Llahu ‘alayhi wa sallam was from the Muhajirin. The Imam will thus only be from the Muhajirin and we will be his helpers as we were the helpers of the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Abu Bakr stood up and commented, “May Allah reward you abundantly, O gathering of Ansar, and keep your announcer steadfast.” He then said, “Had you done other than this, we would not have come to a compromise with you.” Zaid ibn Thabit then held Abu Bakr’s hand and said, “This is your man, pledge allegiance to him.” They then left.

When Abu Bakr sat on the pulpit, he looked at the faces of the people and did not see ‘Ali, so he asked about him. A few men of the Ansar went and brought him. Abu Bakr said, “O cousin and son in law of the Messenger of Allah, do you intend to disunite the Muslims?”

‘Ali submitted, “There is no blame, O successor of the Messenger of Allah.” Saying this, he pledged allegiance to him.

Abu Bakr did not see Zubair ibn al ‘Awwam and asked about him. They brought him. He said, “O son of the aunt of the Messenger of Allah and his close disciple, do you intend to disunite the Muslims?”

He gave the same reply, “There is no blame, O successor of the Messenger of Allah,” and pledged allegiance to him.^[34]

Anas ibn Malik radiya Llahu ‘anhu heard the second address of ‘Umar when Abu Bakr radiya Llahu ‘anhuma sat on the pulpit of the Messenger of Allah. This was the day following the demise of the Messenger of Allah. Anas ibn Malik radiya Llahu ‘anhu reports:

فتشهد عمر وأبو بكر صامت ثم قال أما بعد فإني قد قلت لكم بالأمس مقالة وإنها لم تكن كما قلت وإني والله ما وجدت المقالة التي قلت لكم في كتاب أنزله الله ولا عهد عهده رسول الله صلى الله عليه وسلم ولكني كنت رجوت أن يعيش رسول الله صلى الله عليه وسلم حتى يدبرنا يريد بذلك أن يكون آخرهم فقال عمر وإن يك محمد صلى الله عليه وسلم قد مات فإن الله تعالى قد جعل بين أظهركم نورا تهتدون به به هدى الله محمدا صلى الله عليه وسلم فاعتصموا به تهتدوا لما هدى الله له محمدا صلى الله عليه وسلم قال ثم ذكر عمر أبا بكر صاحب رسول الله صلى الله عليه وسلم وثاني اثنين وإنه أحق المسلمين بأمرهم فقوموا فبايعوه وقد كان طائفة منهم بايعوه قبل ذلك في سقيفة بني ساعدة وكانت بيعته على المنبر بيعة العامة

‘Umar recited the shahadah while Abu Bakr was silent. He then said, “After praise and salutations, I had said to you yesterday a statement but it was not as I had said. I, by Allah, did not find the statement I told you in the Book Allah revealed nor was it knowledge the Messenger of Allah entrusted to me. However, I hoped that the Messenger of Allah would survive us—meaning he would be the last to pass on. If Muhammad salla Llahu ‘alayhi wa sallam has passed on, then indeed Allah subhanahu wa ta ‘ala has placed a light among you through which you may find guidance, with which Allah guided Muhammad salla Llahu ‘alayhi wa sallam. Hold firmly to it, you will be guided to what Allah guided Muhammad salla Llahu ‘alayhi wa sallam.” ‘Umar then spoke on Abu Bakr, the Companion of the Messenger of Allah, the second of two, and him being the most deserving of leading the Muslims. He instructed, “Stand up and pledge allegiance to him.” A group of them had already pledged allegiance to him before this in Saqifat Bani Sa’idah. The Bay’ah to him on the pulpit was the general Bay’ah.[35]

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu said:

لما قبض رسول الله قالت الأنصار منا أمير ومنكم قال فأتاهم عمر فقال يا معشر الأنصار ألستم تعلمون أن رسول الله صلى الله عليه وسلم أمر أبا بكر أن يصلي بالناس قالوا بلى قال فأيكم تطيب نفسه أن يتقدم أبا بكر قالوا نعوذ بالله أن نتقدم أبا بكر

After the demise of the Messenger of Allah, the Ansar suggested, “A leader from us and from you.”

‘Umar came to them and said, “O gathering of Ansar, do you not know that the Messenger of Allah instructed Abu Bakr to lead the people in Salah.”

“Definitely,” they replied.

He said, “Who of you is happy to go ahead of Abu Bakr then?”

They said, “We seek protection in Allah from going ahead of Abu Bakr.”[36]

Ibrahim al Taymi reports:

لما قبض رسول الله صلى الله عليه وسلم أتى عمر أبا عبيدة فقال ابسط يدك أبايعك فإنك أمين هذه الأمة على لسان رسول الله صلى الله عليه وسلم فقال أبو عبيدة لعمر ما رأيت لك فهة قبلها منذ أسلمت أتبايعني وفيكم الصديق وثاني اثنين

After the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away, ‘Umar approached Abu ‘Ubaidah and requested, “Stretch your hand, so I may pledge allegiance to you as you are the trustworthy individual of this Ummah on the tongue of the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Abu ‘Ubaidah told ‘Umar, “I did not see weakness in you before this since you embraced Islam. Will you pledge allegiance to me while al Siddiq, the second of the two, is amongst you.”[37]

‘Amr ibn Hurayth had the following dialogue with Sa’id ibn Zaid radiya Llahu ‘anhu:

أشهدت وفاة النبي صلى الله عليه وسلم قال نعم قال له متى بويع أبو بكر قال سعيد يوم مات رسول الله صلى الله عليه وسلم كره المسلمون أن يبقوا بعض يوم وليسوا في جماعة قال هل خالف أحد أبا بكر قال سعيد لا لم يخالف إلا مرتد أو كاد أن يرتد وقد أنقذ الله الأنصار فجمعهم عليه وبايعوه قال هل قعد أحد من المهاجرين عن بيعته قال سعيد لا لقد تتابع المهاجرون على بيعته

‘Amr: “Did you witness the Nabi’s salla Llahu ‘alayhi wa sallam demise?”

Sa’id: “Yes.”

“When was allegiance sworn to Abu Bakr?”

“The day the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away. The Muslims disliked remaining a portion of a day while they are not united.”

“Did anyone oppose Abu Bakr?”

“No. No one opposed except an apostate or one who was about to apostatise. Allah saved the Ansar. He gathered them upon him and they pledged allegiance to him.”

“Did any of the Muhajirin not pledge allegiance to him?”

“No. The Muhajirin pledged allegiance one after the other.”[38]

‘Ali ibn Abi Talib and Zubair ibn al ‘Awwam radiya Llahu ‘anhuma have said:

ما غضبنا إلا أنا أخرنا عن المشاورة وإنا نرى أن أبا بكر أحق الناس بها بعد رسول الله صلى الله عليه وسلم إنه لصاحب الغار وثاني اثنين وإنا لنعرف شرفه وكبره ولقد أمره رسول الله صلى الله عليه وسلم بالصلاة بالناس وهو حي

Nothing upset us besides that we were excluded from the council. We realise that Abu Bakr is the most deserving of it after the Messenger of Allah salla Llahu ‘alayhi wa sallam—he is the companion of the cave and second of the two. We recognise his nobility and seniority. The Messenger of Allah instructed him to lead the people in Salah while he was alive.[39]

‘Ali ibn Abi Talib radiya Llahu ‘anhu said:

اخترنا لدنيانا من اختاره النبي صلى الله عليه وسلم لديننا فأديت إلى أبي بكر حقه وعرفت له طاعته وغزوت معه في جنوده وكنت آخذ إذا أعطاني وأغزو إذا أغزاني وأضرب بين يديه الحدود بسوطي

We selected for our world whom the Nabi salla Llahu ‘alayhi wa sallam selected for our din. We thus gave to Abu Bakr his right, recognised his obedience, and fought alongside him in his battles. I would take when he gave me, fight when he enrolled me, and mete out legal punishments before him with my whip.[40]

A narration of ‘Ali ibn Abi Talib radiya Llahu ‘anhu suggests him awarding superiority to Abu Bakr and ‘Umar. Muhammad ibn al Hanafiyyah asked him:

يا أبت من خير الناس بعد رسول الله صلى الله عليه وسلم فقال يا بني أو ما تعرف فقلت لا قال أبو بكر قلت ثم من قال عمر وخشيت أن يقول ثم عثمان فقلت ثم أنت فقال ما أنا إلا رجل من المسلمين

“O my beloved father, who is the best of all people after the Messenger of Allah?”

‘Ali responded, “O my beloved son, do you not know?”

“No,” I replied.

He said, “Abu Bakr.”

“Then who?”

“‘Umar.”

I feared that he will name ‘Uthman next so I said, “Then you?”

He submitted, “I am only a man among the Muslims.”[41]

He would announce:

لا يفضلني أحد على الشيخين إلا جلدته حد المفتري

No one will award me superiority over Abu Bakr and ‘Umar, except that I will mete out the hadd of the slanderer on him.[42]

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu declares:

أجمع أصحاب رسول الله صلى الله عليه وسلم واستخلفوا أبا بكر

The Companions of the Messenger of Allah all unanimously placed Abu Bakr as khalifah.[43]

Many ‘Ulama’ have documented the consensus of the Sahabah radiya Llahu ‘anhum on allegiance to Abu Bakr al Siddiq radiya Llahu ‘anhu.

Imam al Shafi’i states:

أجمع الناس على خلافة أبي بكر واستخلف أبو بكر عمر ثم جعل عمر الشورى إلى ستة على أن يولوها واحدا فولوها عثمان رضي الله عنهم أجمعين

People are unanimous on Abu Bakr’s Caliphate. Abu Bakr appointed ‘Umar as khalifah. ‘Umar then placed it as a council among six who will appoint one. They appointed ‘Uthman. May Allah be pleased with them all.[44]

Ibn Qudamah writes:

وهو أحق خلق الله تعالى بالخلافة بعد النبي صلى الله عليه وسلم لفضله وسابقته وتقديم النبي صلى الله عليه وسلم له في الصلاة على جميع الصحابة رضوان الله عليهم وإجماع الصحابة على تقديمه ومبايعته ولم يكن الله ليجمعهم على ضلالة

He—Abu Bakr—is the most deserving of Allah’s subhanahu wa ta ‘ala creation of Caliphate after the Nabi salla Llahu ‘alayhi wa sallam due to his superiority, precedence, and the Nabi salla Llahu ‘alayhi wa sallam putting him ahead for the Salah over all the Sahabah—Allah’s pleasure be with them. The consensus of the Sahabah is concluded on his precedence and swearing allegiance to him. And Allah would not gather them on misguidance.[45]

Abu al Hassan al Ash’ari rahimahu Llah states:

قد أجمع هؤلاء المهاجرون والأنصار الذين أثنى الله عليهم ومدحهم على إمامة أبي بكر الصديق رضي الله عنه وسموه خليفة رسول الله صلى الله عليه وسلم وبايعوه وانقادوا له وأقروا له بالفضائل وكان أفضل الجماعة في جميع الخصال التي يستحق بها الإمامة من العلم والزهد وقوة الرأي وسياسة الأمة وغير ذلك

These Muhajirin and Ansar—whom Allah glorified and praised—have agreed unanimously on the Imamah of Abu Bakr al Siddiq radiya Llahu ‘anhu. They named him the Khalifah of the Messenger of Allah salla Llahu ‘alayhi wa sallam, pledged allegiance to him, were led by him, and attested to his merits. He was the most superior of the entire group in all characteristics making one deserving of Imamah, like knowledge, asceticism, strong opinion, management of the Ummah, etc.[46]

Hafiz Ibn Kathir rahimahu Llah writes:

وقد اتفق الصحابة رضي الله عنهم على بيعة الصديق في ذلك الوقت حتى علي بن أبي طالب والزبير بن العوام

The Sahabah—even ‘Ali ibn Abi Talib and Zubair ibn al ‘Awwam radiya Llahu ‘anhuma—were unanimous on the Bay’ah to al Siddiq at that time.[47]

‘Abdul Malik al Juwayni[48] rahimahu Llah states:

إما إمامة أبي بكر رضي الله عنه قد ثبتت بإجماع الصحابة رضي الله عنهم فإنهم أطبقوا على بذل الطاقة والانقياد والحكمة

As regards the Imamah of Abu Bakr radiya Llahu ‘anhu, it is established with the consensus of the Sahabah radiya Llahu ‘anhum. They unanimously agreed to surrender power, obedience, and wisdom.[49]

Ibn Taymiyyah writes:

فأما الذين لا يحكمون إلا بحكم الإسلام المحض وهو التقدم بالإيمان والتقوى فلم يختلف منهم اثنان في أبي بكر ولا خالف أحد من هؤلاء ولا من هؤلاء في أنه ليس في القوم أعظم إيمانا وتقوى من أبي بكر فقدموه مختارين له مطيعين فدل على كمال إيمانهم وتقواهم واتباعهم لما بعث به نبيهم من تقديم الأتقى فالأتقى وكان ما اختاره الله لنبيهم صلى الله عليه وسلم ولهم أفضل لهم والحمد لله على أن هدى هذه الأمة وعلى أن جعلنا من أتباعهم

As for those who do not judge except with the judgement of pure Islam—which is precedence on the basis of faith and righteousness—no two of them will dispute regarding Abu Bakr. None of these or those opposed that there was none with greater faith and righteousness among the people than Abu Bakr. They thus put him forward, selecting him and being obedient to him. This indicates the perfection of their faith and righteousness and them following that with which their Nabi was sent, preference of the most righteous and so forth and so on. What Allah chose for their Nabi salla Llahu ‘alayhi wa sallam and for them was best for them. And all praise belongs to Allah for guiding this Ummah and making us their followers.[50]

Imam al Bayhaqi writes:

وقد صح بما ذكرنا اجتماعهم على مبايعته مع علي بن أبي طالب فلا يجوز لقائل أن يقول كان باطن علي أو غيره بخلاف ظاهره فكان علي أكبر محلا وأجل قدرا من أن يقدم على هذا الأمر العظيم بغير حق أو يظهر للناس خلاف ما في ضميره لو جاز هذا في اجتماعهم على خلافة أبي بكر لم يصح أجماع قط والإجماع أحد حجج الشريعة ولا يجوز تعطيله بالتوهم

It is authentically established, from the aforementioned, their consensus with ‘Ali ibn Abi Talib on pledging allegiance to him. It is thus not permissible for anyone to object, “The internal of ‘Ali or others was oppose to his external.” ‘Ali is greater and more sublime than to put forward for this grand task without right or make apparent to people other than what is in his heart. Had this been possible concerning their consensus on the Caliphate of Abu Bakr, no consensus would ever be correct. Consensus is one of the proofs of the Shari’ah. It is not permissible to paralyse it through suspicion.[51]

This clarifies the falsehood of the Rafidah, i.e. the consensus of the Sahabah present at Saqifah on the incorrectness of allegiance to Abu Bakr al Siddiq radiya Llahu ‘anhu. The matter is not as depicted by them in their books and works. Their object behind it is to disfigure the image of the Sahabah radiya Llahu ‘anhum and to distort their stance on Abu Bakr al Siddiq’s radiya Llahu ‘anhu Caliphate.

Hypothetically accepting what the Rafidah claim that all the Sahabah did not pledge allegiance to Abu Bakr. This refers to them not pledging allegiance on the day of the Nabi’s salla Llahu ‘alayhi wa sallam demise. They hastened to pledge allegiance on the second day. Muhibb al Din al Tabari[52] writes:

إن البيعة في المسجد يوم الوفاة وقبل الدفن ولعل البيعة على المنبر في المسجد تكررت أو كان قد بقي من لا يبايع في يوم الوفاة فجلس لهم أبو بكر صبيحة اليوم الثاني فبايعوه من غير أن يكون بينهما تضاد

The Bay’ah in the Masjid was on the day of the demise and before the burial. Probably, the Bay’ah on the pulpit in the Masjid happened twice or some did not pledge allegiance on the day of the demise so Abu Bakr sat on the morning of the second day and they pledged allegiance to him, without there being any contradiction between the two.[53]

Ibn Shihab[54] rahimahu Llah writes:

و تخلف عن بيعة أبي بكر يومئذ سعد بن عبادة في طائفة من الخزرج وعلي بن أبي طالب وابناه والعباس عم رسول اللّه صلّى اللّه عليه وسلّم وبنوه في بني هاشم والزبير وطلحة وسلمان وعمار وأبو ذر والمقداد وغيرهم من المهاجرين وخالد بن سعيد بن العاص ثم إنهم بايعوا كلهم فمنهم من أسرع ببيعته ومنهم من تأخر حينا إلا ما روي عن سعد بن عبادة فإنهم قالوا أدركته المنية قبل البيعة ويقال قتلته الجن وقصته مشهورة عند أهل التاريخ وعلى الجملة لا خلاف بين طوائف المسلمين على أن أبا بكر توفي يوم توفي ولا مخالف عليه من أهل الإسلام طوعا أو كرها

On that day, Sa’d ibn ‘Ubadah among a group of Khazraj did not pledge allegiance to Abu Bakr, as well as ‘Ali ibn Abi Talib, his two sons, ‘Abbas—the uncle of the Messenger of Allah, his sons from the Banu Hashim, Zubair, Talhah, Salman, ‘Ammar, Abu Dharr, Miqdad, other Muhajirin, and Khalid ibn Sa’id ibn al ‘As. Thereafter, they all pledged allegiance. Some of them pledged quickly while others delayed for a while, except what is reported about Sa’d ibn ‘Ubadah for they say he passed away before the Bay’ah. It is said that the Jinn killed him. His story is famous among the Historians. In brief, there is no disagreement between the Muslim groups that the day Abu Bakr passed away, there was none who willingly or unwillingly opposed him from the Muslims.[55]

Then again, the Rafidah contradict themselves in their speech. The Sahabah whom they list among those who did not pledge allegiance to al Siddiq like Khalid ibn Sa’id, Ubayy ibn Ka’b, Buraydah ibn al Husayb, and others – they list them at other places rejecting to assist ‘Ali; when he called them to support him, they did not respond positively to him.[56] Even the four Sahabah: Abu Dharr al Ghifari, Salman al Farisi, Miqdad ibn ‘Amr, and ‘Ammar ibn Yasir are mentioned by them at other places among those who pledged allegiance to Abu Bakr. Salman al Farisi pledged allegiance and assumed posts for Abu Bakr and ‘Umar. Abu Dharr al Ghifari pledged allegiance and lavishly praised and glorified Abu Bakr. Miqdad ibn ‘Amr al Kindi pledged allegiance and did not remain away from the expeditions sent out by Abu Bakr and ‘Umar, remained obedient to them, and expressed their correctness. ‘Ammar ibn Yasir pledged allegiance and recited poetry praising Abu Bakr radiya Llahu ‘anhum.[57]

Some of them mention that some of the Ahlul Bayt pledged allegiance to Abu Bakr. It is reported from ‘Ali ibn Muhammad al ‘Askari[58] that he said to a person who attended his gathering:

سبحان الله أليس عباس بايع أبا بكر وهو تيمي والعباس هاشمي

Glory be to Allah! Did ‘Abbas not pledge allegiance to Abu Bakr whereas the latter is a Taymi and ‘Abbas is a Hashimi?[59]

Al Kashani says:

بنو هاشم بايعوا أبا بكر بأجمعهم حتى لم يبق ممن حضر المسجد من بني هاشم غير علي

The entire Banu Hashim pledged allegiance to Abu Bakr to the extent that none remained who attended the Masjid from the Banu Hashim besides ‘Ali.[60]

Imam al Dhahabi rahimahu Llah exposes the falsehood of the Rafidah’s assumption that many of the Sahabah refused to pledge allegiance to Abu Bakr al Siddiq radiya Llahu ‘anhu. He writes:

فإن جماعة من بني هاشم لم يوافقوا على ذلك وجماعة كسلمان وأبي ذر والمقداد وعمار وحذيفة وسعد بن عبادة وزيد بن أرقم وأسامة وخالد بن سعيد بن العاص … وأما الذين سميتهم وأنهم تخلفوا عن بيعة الصديق فكذب عليهم ما تخلف إلا سعد بن عبادة ومبايعة هؤلاء لأبي بكر ثم عمر أشهر من أن تنكر وأسامة ما سار بذلك الجيش حتى بايع الصديق … وأما علي وبنو هاشم فلم يمت أحد منهم إلا وهو مبايع له ولكن قيل تأخرت بيعتهم ستة أشهر وقيل بايعوه ثاني يوم طوعا منهم ثم الجميع بايعوا عمر سوى سعد ومات سعد في خلافة عمر وقد رامها يوم السقيفة ولم يدر أن الخلافة في قريش

A group of the Banu Hashim did not agree to this and another group like Salman, Abu Dharr, Miqdad, ‘Ammar, Hudhayfah, Sa’d ibn ‘Ubadah, Zaid ibn Arqam, Usamah, and Khalid ibn Sa’id ibn al ‘As.

Those you listed claiming they did not pledge allegiance to al Siddiq is a lie against them. None remained behind besides Sa’d ibn ‘Ubadah. The allegiance of the others to Abu Bakr then ‘Umar is more famous than can be denied. Usamah only led the army after pledging allegiance to al Siddiq.

As for ‘Ali and the Banu Hashim, none of them died except after pledging allegiance to him. It is said in a weak report that their Bay’ah was delayed for six months. Some say that they pledged allegiance to him on the second day willingly.

All of the above pledged allegiance to ‘Umar, besides Sa’d. Sa’d passed away during ‘Umar’s Caliphate. He desired it on the Day of Saqifah. He was unaware that Caliphate is only among the Quraysh.[61]

By the aforementioned, it is clear that the correct stance regarding Abu Dharr al Ghifari and other Sahabah radiya Llahu ‘anhum is them not remaining away from pledging allegiance to Abu Bakr al Siddiq radiya Llahu ‘anhu. Rather, they hastened to pledge allegiance to him. The reports which speak about Abu Dharr and others not pledging allegiance are lies and fabrications of the Rafidah. One who says otherwise is opposing reality and the consensus of the Sahabah, the Muhajirin and Ansar. This is the correct stance which is necessary to believe in regarding the Companions of the Nabi salla Llahu ‘alayhi wa sallam. Al Muhibb al Tabari says:

وعلى الجملة لا خلاف بين طوائف المسلمين أن أبا بكر توفي يوم توفي ولا مخالف عليه من أهل السلام طوعا وكرها

In brief, there is no disagreement between the Muslim groups that the day Abu Bakr passed away, there was none who willingly or unwillingly opposed him from the Muslims.[62]

NEXT⇒ His Stance on ‘Uthman and Muawiyah

[1] Details on him have passed. He and his companions are known as the Saba’iyyah. They are divided into groups. The first group are the Ghaliyah: Those who claim that ‘Ali ibn Abi Talib radiya Llahu ‘anhu is the creator. ‘Ali ibn Abi Talib instructed them to repent but they refused. He thus kindled a huge fire and burned them, reciting this poetry, “When I saw the matter as repulsive, I kindled a fire and called Qunbur.” The followers of this group believe that ‘Ali ibn Abi Talib did not die and cannot die and will return to the world before the Day of Qiyamah and fill the earth with justice as it had been filled with oppression. They believe in Raj’ah (the Return) and that the dead will return to the world. The second group believe that ‘Ali did not die and is in the clouds. When a thunderous cloud appears, they stand to it in submission and humility saying, “‘Ali passed by us in the clouds.” The third group are those who attest to ‘Ali’s death but believe that he will be resurrected before the Day of Qiyamah with other inmates of the graves. He will fight Dajjal and establish justice and equality among the servants and in the lands. They do not believe that ‘Ali ibn Abi Talib radiya Llahu ‘anhu is god. They believe in Raj’ah. The fourth group believe in the Imamah of Muhammad ibn ‘Ali and that he is present and alive in the mountains of Ridwi and did not die. Tannin and the lion guard him at the door of the cave he is in. He is the man of the era who will emerge and kill Dajjal and then guide the people from deviation and bring stability to the earth after its chaos. (Maqalat al Islamiyyin, vol. 1 pg. 32; Muhammad ibn Ahmed al ‘Asqalani: Al Tanbih wa al Radd ‘ala Ahl al Ahwa’ wa al Bida’, vol. 1 pg. 18; al Farq bayn al Firaq, vol. 1 pg. 223; al Fasl fi al Milal wa al Nihal, vol. 4 pg. 138-142; al Tabsir fi al Din, vol. 1 pg. 123-124; al Shahrastani: Al Milal wa al Nihal, vol. 1 pg. 140-141; al Dhahabi: Al Muntaqa min Minhaj al I’tidal fi Naqd Kalam Ahl al Rafd wa al I’tizal, vol. 1 pg. 101.)

[2] Kitab Sulaim ibn Qais, pg. 147; Tafsir al Qummi, vol. 2 pg. 308; al Kufi: Al Istighathah fi Bida’ al Thalathah, pg. 4; Muqatil ibn ‘Atiyyah: Mu’tamar ‘Ulama’ Baghdad, pg. 180; al Karki: Nafahat al Lahut fi La’n al Jibt wa al Taghut, pg. 70; al Kashani: Qurrat al ‘Uyun, pg. 419-420; al Kashani: ‘Ilm al Yaqin, vol. 2 pg. 671; al Muzaffar: Al Saqifah, pg. 32; Haydar al Amli: Al Kashkul fima Jara li Al al Rasul, pg. 72-73.

[3] Saqifat Bani Sa’idah: A shade in Madinah under which they would sit, close to the well of Buda’ah, where allegiance was sworn to Abu Bakr al Siddiq radiya Llahu ‘anhu. Banu Sa’idah—to whom the Saqifah is attributed—is one of the tribes of the Ansar, the Banu Sa’idah ibn Ka’b ibn al Khazraj ibn Harithah ibn Tha’labah ibn ‘Amr. Sa’d ibn ‘Ubadah is from them who announced on the Day of Saqifah, “A leader from us and a leader from you.” (Al Amakin aw ma Ittafaqa Lafzuhu wa Iftaraqa Musammahu, vol. 1 pg. 542; Mu’jam al Buldan, vol. 3 pg. 228; ‘Abdul Mu’min ibn ‘Abdul Haqq al Baghdadi: Marasid al Ittila’ ‘ala Asma’ al Amkinah wa al Biqa’, vol. 2 pg. 721; ‘Ali ibn ‘Abdullah al Samhudi: Khulasat al Wafa bi Akhbar Dar al Mustafa, vol. 4 pg. 92.)

[4] Al Mufid: Al Fusul al Mukhtarah, pg. 7; ‘Ali ibn Ahmed al ‘Amili: Haqa’iq al Iman, pg. 157; Nafahat al Lahut fi La’n al Jibt wa al Taghut, pg. 65; ‘Abdullah Shibr: Haqq al Yaqin fi Ma’rifat Usul al Din, vol. 1 pg. 189-190; A’yan al Shia, vol. 1 pg. 23; al Kashkul, pg. 25-26; Muhammad Jawwad Mughniyah: Al Shia fi al Mizan, pg. 25-26.

[5] Tarikh al Yaqubi, vol. 2 pg. 103.

[6] Al uzur al san’ani: A type of trouser attributed to San’a’ in Yemen. (‘Abdul Halim al Ghazzi: Al Milaff al Fatimi, pg. 7.)

[7] Sharh Nahj al Balaghah, vol. 1 pg. 218-220; Sulaim ibn Qais: Al Saqifah, pg. 139-140; al Hilli: Nahj al Haqq, vol. 1 pg. 168; al Shirazi: Al Darajat al Rafi’ah, pg. 87, 353-354; ‘Abbas al Qummi: Bayt al Ahzan, pg. 77; Muhammad ‘Ali al Hussaini: Fi Zilal al Tashayyu’, pg. 54.

[8] Al Khisal, vol. 2 pg. 457-463; al Khu’i: Mu’jam Rijal al Hadith, vol. 13 pg. 283; al Ihtijaj, vol. 1 pg. 99.

[9] Surah Al ‘Imran: 33-34.

[10] Surah al Ahzab: 6.

[11] Kitab Sulaim ibn Qais, pg. 156-157; Tarikh al Yaqubi, vol. 2 pg. 170; al Ihtijaj, vol. 1 pg. 361; Jawahir al Kalam, vol. 39 pg. 107; Jafar Murtada: Ma’sat al Zahra’, vol. 2 pg. 154; ‘Ali al Milani: Nafahat al Azhar, vol. 4 pg. 320.

[12] He is Aban ibn Taghlib ibn Rabah al Bakri al Jariri, Abu Sa’id, from Kufah. He is from the fanatical Rafidah. He died in 141 AH. He wrote plenty books like Ma’ani al Qur’an, al Fada’il, Kitab al Usul fi al Riwayah ‘ala Mazhab al Shia, and Kitab Siffin. (Al A’lam, vol. 1 pg. 7; Mu’jam al Mu’allifin, vol. 1 pg. 26.)

[13] Al Ihtijaj, vol. 1 pg. 96; al Hilli: Al Maslak fi Usul al Din, pg. 232; A’yan al Shia, vol. 2 pg. 455.

[14] He is ‘Ali ibn Yunus al ‘Amili al Nabati al Bayadi, Abu Muhammad, from the scholars of the Rafidah. He was born in 791 AH and died in 877 AH. Among his books are al Sirat al Mustaqim, al Lam’ah fi al Mantiq, al Bab al Maftuh ila ma qila fi al Nafs wa al Ruh, Risalah fi al Imamah, and other books. (Al Mirza Muhammad Baqir al Musawi: Rawdat al Jannat, vol. 4 pg. 339-341; Mu’jam al Mu’allifin, vol. 2 pg. 547.)

[15] He is Hussain ibn Jabr or Jubayr, Abu ‘Abdullah, from the Imams of the Rafidah. He reports plenty from Ibn Shahrashub. He has many books, the most famous of which are Nukhab al Manaqib, al I’tibar fi Ibtal al Ikhtiyar, and Nukhbat al Manaqib li Al Abi Talib—which he condensed from the book of Muhammad ibn Shahrashub, as well as other books. (Al Mirza ‘Abdullah Afandi al Asfahani: Riyad al ‘Ulama’ wa Hiyad al Fudala’, vol. 2 pg. 39-40.)

[16] He is Aban ibn ‘Uthman ibn Yahya ibn Zakariyya al Lu’lu’i, Abu ‘Abdullah, from the scholars of the Imamiyyah. He is known as Ahmar al Bajli. His origin is Kufah. He lived in Basrah and died close to 200 AH. He has a book in which he gathered the beginning, the resurrection, battles, Saqifah, and apostasy. (Al A’lam, vol. 1 pg. 27; Mu’jam al Mu’allifin, vol. 1 pg. 7.)

[17] Al Sirat al Mustaqim, vol. 2 pg. 75; al Irshad, pg. 9; al Ikhtisas, pg. 2-4.

[18] Al Ihtijaj, vol. 1 pg. 104-105; Kitab Sulaim ibn Qais, pg. 580.

[19] Surah Al ‘Imran: 144.

[20] Tafsir al ‘Ayyashi, vol. 1 pg. 199.

[21] Sirat al A’immah, vol. 1 pg. 295.

[22] Kitab Sulaim ibn Qais, pg. 160; al Ihtijaj, vol. 1 pg. 111-112.

[23] He is ‘Abdullah ibn Muhammad Rida Shibr al Hussaini al Hilli al Kazimi. He was born in 1188 AH. He wrote Haqq al Yaqin fi Ma’rifat Usul al Din in which he gathered rational and textual evidence and merged them which is a condensed version of his book al Burhan al Mubin. He died in 1242 AH. (I’jaz Hussain al Naysaburi: Kashf al Hujab wa al Astar ‘an Asma’ al Kutub wa al Asfar, pg. 197; al Tahrani: al Dhari’ah ila Tasanif al Shia, vol. 7 pg. 41.)

[24] He intends the consensus of those in the Saqifah upon allegiance to Abu Bakr al Siddiq radiya Llahu ‘anhu.

[25] Haqq al Yaqin fi Ma’rifat Usul al Din, vol. 1 pg. 190.

[26] Faltah: sudden as the masses were not waited for. The senior Sahabah among the Muhajirin and Ansar concluded it. (Lisan al ‘Arab, pg. 3455.)

[27] Rajul muzammal: tazammala fulan when he wraps himself with his clothes, and everything that is wrapped has been covered. The meaning is covered, wrapped. (Lisan al ‘Arab, pg. 1864.)

[28] Daffat daffah min qawmikum: a group of your people came to us. (Lisan al ‘Arab, pg. 1396.)

[29] Al tazwir: preparing and refining speech. Kalam muzawwar: beautified speech. Ibn Sayyar, “Convey a message to Amir al Mu’minin which I refined from the masterful messages.” The meaning of his words is: I prepared, refined, and beautified a speech on the Day of Saqifat Bani Sa’idah. (Lisan al ‘Arab, pg. 1887-1889.)

[30] Al judhayl: the bottom part of the tree against which the camels rub to cure from eczema. The meaning is: I have experience of matters coupled with a good opinion and knowledge which are used as solutions just as the camel with itchy skin finds solace at this palm trunk. (Lisan al ‘Arab, pg. 577.)

[31] Al ‘adhq: A palm tree with its burden. Al tarjib: to honour. The meaning is: the honourable leader. (Lisan al ‘Arab, pg. 1583-1584, 1261.)

[32] Sahih al Bukhari, vol. 12 pg. 148-149, book on the adversaries among the disbelievers and apostates, chapter on stoning the pregnant woman from adultery when she is married, Hadith: 6442.

[33] Minhaj al Sunnah, vol. 6 pg. 454-455; Abu Bakr ibn al ‘Arabi al Maliki: Al ‘Awasim min al Qawasim, pg. 61-62.

[34] Al Bayhaqi: Al I’tiqad, vol. 1 pg. 349; al Mustadrak, vol. 3 pg. 85-86, Hadith: 4519, al Hakim commented, “This is a sahih hadith on the standards of al Bukhari and Muslim but they have not documented it; al Dhahabi: Tarikh al Islam, vol. 3 pg. 10; al Bidayah wa al Nihayah, vol. 6 pg. 301; Tarikh al Khulafa’, vol. 1 pg. 56.

[35] Al Bayhaqi: Al I’tiqad, vol. 1 pg. 348; Tarikh al Tabari, vol. 3 pg. 210; al Bidayah wa al Nihayah, vol. 5 pg. 248.

[36] Al Bayhaqi: Al I’tiqad, vol. 1 pg. 348; al Mustadrak, vol. 3 pg. 74, Hadith: 4484, al Hakim commented, “This is a hadith with a sahih isnad but they have not documented it; al Dhahabi: Tarikh al Islam, vol. 3 pg. 9.

[37] Tabaqat Ibn Sa’d, vol. 3 pg. 166; al Bayhaqi: Al Sunan al Kubra, vol. 8 pg. 263; Tarikh al Tabari, vol. 3 pg. 202; Tarikh al Islam, vol. 3 pg. 9.

[38] Tarikh al Tabari, vol. 3 pg. 207.

[39] Al Bayhaqi: Al Sunan al Kubra, vol. 8 pg. 263; al I’tiqad, vol. 1 pg. 350; al Mustadrak, vol. 3 pg. 74, Hadith: 4483, al Hakim commented, “This is a sahih hadith on the standards of al Bukhari and Muslim but they have not documented it;” Tarikh al Islam, vol. 3 pg. 13; Tarikh al Khulafa’, vol. 1 pg. 57; al Kandhlawi: Hayat al Sahabah, vol. 2 pg. 244. Ibn Kathir rahimahu Llah comments in al Bidayah wa al Nihayah, vol. 8 pg. 93, “Its isnad is jayyid (good) and all praise belongs to Allah.”

[40] Tarikh al Islam, vol. 3 pg. 640; Tarikh al Khulafa’, vol. 1 pg. 137; Ibn Hajar al Haytami: Al Sawa’iq al Muhriqah ‘ala Ahl al Rafd wa al Dalal wa al Zandaqah, vol. 1 pg. 117; Simt al Nujum, vol. 2 pg. 386; ‘Abdullah ibn Muhammad ibn ‘Abdul Wahhab: Jawab Ahlus Sunnah fi Naqd Kalam al Shia wa al Zaidiyyah, vol. 1 pg. 168.

[41] Sahih al Bukhari, vol. 7 pg. 24, book on the merits of the Sahabah, chapter on Abu Bakr’s superiority after the Nabi salla Llahu ‘alayhi wa sallam, Hadith: 3671.

[42] ‘Abdullah ibn al Imam Ahmed: Al Sunnah, virtues of the Companions, pg. 49.

[43] Al Mustadrak, vol. 3 pg. 91, Hadith: 4537.

[44] Al Bayhaqi: Manaqib al Shafi’i, vol. 1 pg. 434; Sharh Usul I’tiqad Ahlus Sunnah wa al Jama’ah, vol. 7 pg. 147.

[45] Lam’at al I’tiqad Sharh Ibn ‘Uthaymin, pg. 139.

[46] Al Ibanah ‘an Usul al Diyanah, pg. 168.

[47] Al Bidayah wa al Nihayah, vol. 9 pg. 415.

[48] He is ‘Abdul Malik ibn al Imam Abu Muhammad ibn ‘Abdullah ibn Yusuf al Juwayni, then al Naysaburi al Shafi’i, Abu al Ma’ali. He was born in 419 AH. He is considered among the senior theologians. He passed away in 478 AH. He wrote: Al ‘Aqidah al Nizamiyyah, al Shamil fi Usul al Din, and al Burhan fi Usul al Fiqh. (Siyar A’lam al Nubala’, vol. 18 pg. 468; al Bidayah wa al Nihayah, vol. 12 pg. 136.)

[49] Al Juwayni: Al Irshad, pg. 428.

[50] Minhaj al Sunnah, vol. 6 pg. 456.

[51] Al I’tiqad, vol. 1 pg. 352.

[52] He is Ahmed ibn ‘Abdullah ibn Muhammad ibn Abi Bakr ibn Muhammad ibn Ibrahim, Muhibb al Din al Tabari al Makki, Abu al ‘Abbas, the Sheikh and scholar of Hijaz, the Jurist, ascetic, Muhaddith. He was born in Jumada al Akhirah 615 AH. He wrote Kitab al Ahkam in six volumes. He passed away in 694 AH. (Al Wafi bi al Wafayat, vol. 7 pg. 90; Yusuf ibn Taghri Yardi al Zahiri al Hanafi: Al Manhal al Safi wa al Mustawfa ba’d al Wafi, vol. 1 pg. 342.)

[53] Al Riyad al Nadirah fi Manaqib al ‘Asharah, vol. 1 pg. 207.

[54] He is Muhammad ibn Muslim ibn ‘Ubaidullah ibn ‘Abdullah ibn Shihab, Abu Bakr al Qurashi al Zuhri al Madani, one of the seven Jurists and one of the eminent scholars. He was born in 50 AH or 51 AH. He saw ten Companions radiya Llahu ‘anhum. He narrates from Ibn ‘Umar and Jabir ibn ‘Abdullah. When he focused on his books, nothing would distract him. He passed away in 124 AH or 125 AH. (Siyar A’lam al Nubala’, vol. 5 pg. 326-350; Tahdhib al Tahdhib, vol. 5 pg. 284-289; al Shadharat, vol. 2 pg. 99-101.)

[55] Al Riyad al Nadirah fi Manaqib al ‘Asharah, vol. 2 pg. 211.

[56] Al Fusul al Mukhtarah, pg. 31; al Sirat al Mustaqim, vol. 2 pg. 79-83; al ‘Amili: Muqaddamat al Burhan, pg. 286.

[57] Al Shafi, vol. 3 pg. 257; Jafar al Tusi: Talkhis al Shafi, vol. 3 pg. 91-94; al Darajat al Rafi’ah, pg. 195-196.

[58] He is ‘Ali ibn Muhammad ibn Musa ibn Jafar ibn Muhammad ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib, Abu al Hassan al Hashimi, known as Abu al Hassan al ‘Askari. He is the tenth of the twelve Imams according to the Imamiyyah. He was born in 214 AH in Madinah. He moved to Baghdad and from there to Samurra’ by the order of Abu Jafar al Mutawakkil. It was named the city of the army because when al Mu’tasim built it, he moved there with his army. He remained there for almost twenty years and passed away there in 254 AH during the days of al Mu’tazz. (Tarikh Baghdad, vol. 12 pg. 56; al A’lam, vol. 4 pg. 323.)

[59] Al Ihtijaj, vol. 2 pg. 500; al Burhan, vol. 4 pg. 306; Tafsir Nur al Thaqalayn, vol. 4 pg. 479.

[60] ‘Ilm al Yaqin, vol. 2 pg. 678; Mir’at al ‘Uqul, vol. 4 pg. 382; al Darajat al Rafi’ah, pg. 393.

[61] Al Muntaqa min Minhaj al I’tidal fi Naqd Kalam Ahl al Rafd wa al I’tizal, vol. 1 pg. 543-545.

[62] Al Riyad al Nadirah fi Manaqib al ‘Asharah, vol. 2 pg. 211.

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Section 3 Misconceptions of the Rafidah regarding Abu Dharr and their Refutation

The enemies of Islam, viz. the Rafidah and others, conspire against Islam and its adherents by various means. The one who played a major part is their Jewish leader, ‘Abdullah ibn Saba’[1]. Their hearts are filled with malice and jealousy for the best generation known to history. Their methodologies of conspiracy differ however. Some of their conspiracies were to assassinate the Rightly guided Khalifas, cause in-fighting between the Muslims, cause disunity and disagreement between them through lies and deception, and arouse anger against them. Their books are replete with false reports attributed to the Nabi salla Llahu ‘alayhi wa sallam on the tongues of the Imams of the Ahlul Bayt to disfigure the noble biographies of the Sahabah radiya Llahu ‘anhum except for a few of them. One of these is Abu Dharr al Ghifari radiya Llahu ‘anhu whom they describe as the bearer of the banner of rebellion and the rebel against the governors, who was not deterred by the critic’s criticism for Allah’s sake, the oppressed by the tyrannical authority—’Uthman and Muawiyah radiya Llahu ‘anhuma, and the fighter for the right they deprived him of. They thus concocted lies and devised misconceptions about this eminent Sahabi. In this section, I will present the main misconceptions the Rafidah cling to in three discussions:

His stance on Abu Bakr al Siddiq’s Caliphate
His stance on ‘Uthman and Muawiyah
Abu Dharr’s relationship with the Ahlul Bayt