Uthman was also cruel to Jandab Ibn Junada, known as Abu Dharr Ghifari, one of the intimate companions of the Holy Prophet (S) and a learned man. Great traditionists and historians of both sects have reported that this ninety-year-old man was unjustly exiled from place to place with utmost ignominy - from Medina to Syria, to Medina again, and then from Medina to the desert of Rabza. He rode on a naked camel accompanied by his only daughter. He died in Rabza in penury and neglect. Sunni prominent ulema and historians, and many others1 have recorded Uthman's cruelty. It has been widely reported how he mistreated the pure-hearted Abu Dharr, the loved one of the Holy Prophet (S), and how Abdullah Ibn Mas'ud, the hafiz (memorizer of Qur’an) and recorder of revelation, who was given forty lashes because he bid farewell to Abu Dharr Ghifari. Insulting treatment was likewise shown to Ali ('a) for the same reason.

The Holy Prophet (S) himself testified to Abu Dharr's veracity. Also, Sunni ulema have written that the Prophet (S) said: “Abu Dharr among my people is like Jesus among the Bani Isra'il in truthfulness, devotion, and piety”

Muhammad Ibn Sa'd, one of the high-ranking ulema and traditionists of the Sunni sect on the basis of several authorities2 have related that the Holy Prophet (S) said: “The earth has not borne nor has the sky covered, a man more truthful than Abu Dharr”

If the Holy Prophet (S) confirms the truthfulness of a man, we can be certain that that man spoke the truth. Nor does Allah call that person his loved one who is a liar. If there were a single instance of Abu Dharr telling lies, the early ulema of the Sunni sect would have recorded it, as they have concerning Abu Huraira and others.

The Prophet (S) testified to his righteousness and also predicted his torture. Hafiz Abu Nu'aim Isfahani narrates3 from his own sources that Abu Dharr said that he was standing before the Prophet (S) when the latter said to him: “'You are a pious man; soon after me you will suffer a calamity.' I asked: 'In the way of Allah?' He said, 'Yes in the way of Allah!' I said: 'I welcome Allah's command!'“

Surely the suffering the venerable companion Abu Dharr endured in the desert by the order of Mu'awiya, Uthman, and their Bani Umayya was the same calamity predicted by the Holy Prophet (S).

I really wonder at the Sunni’s self-contradictory statements. On the one hand they narrate the hadith from the Prophet (S) that “All my companions are like stars; if you follow any one of them, you will be rescued” On the other hand, when one of the most venerable companions of the Holy Prophet (S) is tortured and dies in misery, they defend the offender! They should either disprove the statements of their own ulema or admit that the attributes mentioned in the verse under consideration do not relate to those who brutalized the revered companions of the Holy Prophet (S). Sunni’s say Abu Dharr chose to go to Rabza of his own free will. Such statements reflect attempts of their fanatical ulema to conceal the misdeeds of their elders. Abu Dharr's forced banishment to Rabza is commonly acknowledged.

As an example, I will confine myself to quoting one narration4, Abu Dharr was asked about his journey to Rabza. Abu Dharr said that he was forcibly exiled and sent to the wilderness. He continued: “The Holy Prophet informed me about this. One day I fell asleep in the mosque. The Prophet came and asked me why I was sleeping in the mosque. I said that I fell asleep inadvertently. He asked me what I would do if I were banished from Medina. I said I would go to the Holy land of Syria. He asked me what I would do if I were banished from there, too. I said I would come back to the mosque. He again asked me what I would do if I were turned out from here also. I said I would draw the sword and fight. He asked me if he should tell me something which would be to my benefit. When I said 'Yes,' he said to me: 'Go to whatever place they take you.' So I listened to what he said, and I obeyed him. After this Abu Dharr said, 'By Allah, when Uthman will go before Allah, he will stand a sinner regarding my case.'“ 5

It was reported to Uthman that Abu Dharr al-Ghifari had spoken before the Muslims in the Mosque as follows: “I am Abu Dharr al-Ghifari, companion of Muhammad, the Last Messenger of God. Allah has elevated Adam, Noah and the children of Abraham and Imran over and above the rest of mankind. Muhammad has inherited the legacy of all these Prophets. He combines in his person all their qualities, attributes and achievements. And Muhammad's successor is Ali Ibn Abi Talib. O’ Muslims, who are bewildered today, if after the death of your Prophet, you had put him (Ali) ahead of others, as Allah put him ahead of others, and if you had put those men behind whom Allah has put behind, and if you had left authority and power at its source, i.e., in the house of your Prophet, then you would have received the blessings of Allah. There would not have been any one poor or destitute. Nor any two men would have disagreed on the interpretation of the Message of Allah, and everyone would have carried out his duties toward Him, and toward the other members of the community, as was done in the times of His Messenger himself. You would have found guidance and enlightenment at its fountainhead, i.e., in the house of Muhammad. But you allowed the authority and the power of the house of your Prophet to be usurped, and now you are paying the penalty”

The informers also told Uthman that Abu Dharr was drawing attention of the Muslims to his (Uthman's) deviations from the practices of the Prophet (S) as well as from the practices of Abu Bakr and Umar.

Uthman ordered Abu Dharr to leave Medina, and to go to Syria and to live there. In Syria, Mu’awiya had consolidated his position, and he had cultivated a secular instead of an Islamic lifestyle. Abu Dharr witnessed many foul and un-Islamic practices at the court of Syria. He noticed that the gold and silver of the province was being squandered in Damascus on the luxuries of the nobles while there were many Muslims who were starving. Mu’awiya soon learned that Abu Dharr was no less irrepressible in Damascus than he was in Medina. Abu Dharr recited those verses of Qur’an in which the hoarders of wealth are denounced. He was blunt in his criticism and spoke the truth regardless of cost to himself. Mu’awiya had built a palace for himself.

Abu Dharr said to him: “If you built this palace out of the funds which belong to the Muslims, then you have betrayed a trust; and if you built it from your personal wealth, then you have been guilty of extravagance and vanity”

Abu Dharr told Mu’awiya and the Syrian nobles that they would be branded in hell with the gold and the silver that they were hoarding.

At last, Mu’awiya's patience reached the breaking point, and he wrote to Uthman:

“I fear that Abu Dharr may incite the people to rebellion. If you do not want rebellion in the country, then you should recall him to Medina immediately”

Uthman agreed. Mu’awiya mounted Abu Dharr on a camel without a howdah (saddle), and he ordered the camel-driver to travel non-stop to Medina. Abu Dharr arrived in Medina half-dead with wounds, exhaustion, and exposure.

But even in this state, Abu Dharr could not acquiesce in falsehood, injustice, exploitation, and disobedience to the commandments of God. The love of truth and justice burned in his heart like a flame. If any case of embezzlement came to his attention, he denounced it, and castigated its authors publicly. At last Uthman could take it no more. He summoned Abu Dharr to his court and the following exchange took place between them:

Uthman: I will banish you from Medina.

Abu Dharr: Will you banish me from the city of the Prophet?

Uthman: Yes.

Abu Dharr: Will you send me to Kufa?

Uthman: No.

Abu Dharr: Will you send me to Basra?

Uthman: No.

Abu Dharr: Where else can you send me then?

Uthman: Which is the place that you dislike most?

Abu Dharr: Rabza.

Uthman: That's where I will send you.

Uthman kept his word, and banished Abu Dharr al-Ghifari to Rabza. He also issued orders that no one should talk with him or walk with him. But Ali ('a) came to see him, and to talk and walk with him. With Ali ('a) were his own sons, the sons of Aqeel Ibn Abi Talib, and his nephew, Abdullah Ibn Jafar.

It was a heart-breaking scene. Ali ('a) was parting company with his bosom friend, and the friend and beloved of Muhammad Mustafa (S). His own heart was full of sadness, but he tried to comfort his friend with the following words: “O Abu Dharr, you were angry with these people because they deviated from the course charted by Allah. Therefore, Allah Himself will recompense you. They are afraid of you because they think you might deprive them of their gold and silver. But if you were also like them, they would have become your friends”6

“O' Abu Dharr! You showed anger in the name of Allah therefore have hope in Him for whom you became angry. The people were afraid of you in the matter of their (pleasure of this) world while you feared them for your faith. Then leave to them that for which they are afraid of you and get away from them taking away what you fear them about. How needy are they for what you dissuade them from and how heedless are you towards what they are denying you. You will shortly know who the gainer is tomorrow (on the Day of Judgment) and who is more enviable. Even if these skies and earth were closed to some individual and he feared Allah, then Allah would open them for him. Only rightfulness should attract you while wrongfulness should detract you. If you had accepted their worldly attractions, they would have loved you and if you had shared in it they would have given you asylum”7

Then Husayn ('a), the younger grandson of Muhammad Mustafa (S), turned his misty eyes toward the beloved of his grandfather, now going into exile, and said: “O my uncle, Allah will change even a time like this. Your enemies have ‘saved' their worldly interests from you but you have saved your Hereafter from them. What they have saved is utterly worthless but what you have saved, is something that will last forever”

Ali ('a) and his companions walked in silence with Abu Dharr, and when time came to part, the latter said: “O poeple of the House of Muhammad! May Allah bless you. Whenever I see you, recollection comes to me of my friend and beloved, Muhammad, the Apostle and beloved of Allah”

Abu Dharr, his wife and his servant, were banished to Rabza in the desert, and sometime later, he died there. His wife and servant covered his face, turned it toward the Kaaba, and sat by the roadside not knowing what to do. Presently, they saw some riders coming from the direction of Iraq. These riders were Abdullah Ibn Masood, an old friend of Muhammad (S), and some other travelers. They were going to Medina. When they saw Abu Dharr's widow, they halted and asked her who she was and what she was doing in that desolate place.

Abu Dharr's servant told them who they were and informed them that the body of Abu Dharr was lying unburied as the ground was rocky and they were unable to dig a grave.

Abdullah Ibn Masood burst into tears and lamented the death of his own friend, and the friend of the Apostle of God.

Abdullah Ibn Masood and his companions dug a grave, arranged a simple funeral, said prayers, and buried Abu Dharr al-Ghifari.

Burayda b. Sufyan al-Aslami from Muhammad b. Kaaba al-Qurazi from Abdullah b. Masood told me that when Uthman exiled Abu Dharr to Rabza, and his appointed time came, there was no one with him except his wife and a servant. He instructed them to wash his body and to drape it in a shroud, and lay him on the surface of the road, and tell the first caravan that passed who he was and ask them to help in burying him. When he died, they did this. Abdullah b. Masood arrived with some other men from Iraq on pilgrimage when they saw the bier on the roadside. The servant rose and said, “This is Abu Dharr, the Apostle's friend. Help us to bury him” Abdullah b. Masood broke out into loud weeping and said: “The Apostle was right; you walked alone, and you died alone, and you will be raised alone” Then he and his companions dismounted from their camels and buried him, and he told them his story and what the Apostle (S) had said on the road to Tabuk.8

Abu Dharr was one of the earliest converts to Islam, and he was one of those who were loved and admired by the Prophet (S) himself. The Prophet (S) used to say: “The blue sky never held its canopy over a man who was more truthful than Abu Dharr”

Abu Dharr learned that Uthman gave a lot of money to Marwan Ibn al-Hakam; and he gave to his brother, Harith Ibn al-Hakam 300,000 dirhems; and he gave to Zayd Ibn Thabit Ansari 100,000 dirhems. Abu Dharr criticized all this, and he told the hoarders how they would be burned in hell. He read the verse of Qur’an:

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ

“Give tidings of torture to those who hoard gold and silver and do not spend their wealth for the sake of Allah” (9:34).

Marwan Ibn al-Hakam informed Uthman what Abu Dharr was reading. Uthman sent his servant to Abu Dharr and forbade him to read the Qur’anic verse in question. Abu Dharr said: “Does Uthman forbid me to read the Book of Allah, and to forget His commandments? If I have to choose between the pleasure of Allah and the pleasure of Uthman, I shall certainly choose the pleasure of Allah”

Abu Dharr was persistent in his criticism of the hoarders of wealth, and he called upon the Muslims not to be spendthrifts.9

Abu Dharr struggled against the merchandising school of politics. In Islam, his voice was the first one that rose in protest against religious and political totalitarianism, and economic exploitation, and his was also the first voice to rise in defence of the Muslim “under-dog” His voice was stifled but his ideals could not be stifled. He lifted his ideals out of Al-Qur’an al-Majid. Any attempt to stifle his ideals is an attempt to stifle Al-Qur’an al-Majid.

Abu Dharr's voice was the voice of the Conscience of Islam, and his platform was the Rights of Man. May God bless him to all eternity.10

Abdul Hamid of Egypt and Allamah Abdullah Subaiti write that Abu Dharr stayed in Medina after the death of Umar. He saw that Uthman was favourably inclined towards Bani Umayyah whose influence had grown deep into the Islamic State which had assumed the magnificence of a kingdom. People indulged in pomp and show and led highly luxurious lives. They had become fond of the worldly gains. He saw that most of the companions were totally changed. Zubayr, Talha and Abdul Rahman Ibn Auf (having reconciled with the government) had purchased lands and houses. Sa'd Ibn Abi Waqqas had agates fixed in his palace, had raised it very high, broadened the courtyard and made turrets on it. Therefore, Abu Dharr stood up and came out openly. He was not to be deterred by any commander or caliph. He started inviting people to austerity and attacking Uthman in his speeches.

One day he came to know that Uthman had given the fifth part of the tribute from Africa to Marwan Ibn Hakam, 300,000 dirhams to Harith Ibn al 'As, 100,000 dirhams to Zayd Ibn Thabit, immeasurable wealth from the booties of Africa to his foster brother, Abdullah Ibn Ali Sarah and the land of Fadak to Marwan which had been snatched from Fatimah, the daughter of the Holy Prophet (S). He started to recite this verse in the masjid:

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ

“Announce a painful torture to those who amass gold and silver and do not spend them in the way of Allah” (9:34).

Marwan came to know that Abu Dharr attacked him and Uthman, he complained to Uthman, who ordered his servant to call Abu Dharr to him. Abu Dharr went to him. At sight of him Uthman said: “Abu Dharr! Desist from what I am hearing, otherwise you will not find anybody more inimical to you than I!”

Abu Dharr said, “O Commander! What have you heard about me?”

Uthman said, “I have come to know that you instigate people against me”

Abu Dharr asked, “How is it?”

Uthman said, “You recite the verse, “Announce a painful torture………” in the masjid.

Abu Dharr said, “O Commander! Do you stop me from reciting the Book of Allah and from disclosing the shortcomings of those who have abandoned the commands of Allah! By Allah, I cannot offend Allah for the sake of Uthman. The displeasure of Uthman is better for me than the displeasure of Allah”

Hearing this Uthman frowned at Abu Dharr but could not decide how to refute the charge. Therefore, he did not say anything and kept quiet for some time. Abu Dharr rose and went away from there, with a firm determination to criticise those who worked against the commands of Allah more than ever. Abu Dharr attacked Uthman more frequently. So, he got very angry and waited for an opportunity to exile Abu Dharr. One day he got the chance and availed himself of it.

According to Ibn Wazih the author of ‘Tarikh Ya'qubi’ people informed Uthman that Abu Dharr Ghifari taunted him in the masjid and had delivered a speech at the gate of the masjid thus: “O people! He who knows me knows me, but let him, who does not recognize me know that I am Abu Dharr Ghifari. My name is Jundab Ibn Junadah Rabazi. Allah elevated Adam, Nuh, the progeny of Ibrahim and the children of Imran, out of the people of the world. The Prophet Muhammad (S) is the heir to Adam's knowledge and to all virtues which had distinguished the Prophets, and Ali Ibn Abi Talib is the successor of the Prophet and heir to his knowledge.

O bewildered people! If after your Prophet you had preferred one whom Allah has preferred, and had put him last whom Allah has placed last, and had confined the governance and inheritance among the Ahl Al-Bayt, you would have got countless blessings from above your heads and from under your feet, and no friend of Allah would have been poor and destitute, and no part of the Divine obligations would have been lost, and no two persons would have disputed about the Divine command simply because they would have found the information about that commandment in the Divine Book and the tradition of the Prophet, according to the Ahl Al-Bayt of their Prophet. But since you have wilfully done what you should not have done, you must suffer the punishment for your wrongdoing, and it will not be long before those who have wronged will know to whom they will return”

It is also recorded in the same book of history that Uthman was also informed that he had made changes in the Sunnah (tradition) of the Holy Prophet (S) and the traditions of Abu Bakr and Umar on the foundation of which the edifice of his Caliphate was raised, and that Abu Dharr placed that complaint before the public.

On hearing these things Uthman sent Abu Dharr to Mu’awiya, Governor of Syria. According to Tarikh Abul Fida, this thing happened in 30 A.H.

Scholars say that as Abu Dharr continuously criticized Uthman's actions that violated the religious laws, Uthman imposed severe restrictions on him. It was his directive that nobody should talk to Abu Dharr or go near him or sit with him. Public meetings were held again and again to proclaim this order.

According to the version of Allamah Majlisi and Allamah Subaiti, Ahnaf Ibn Qays often used to come to the masjid and sit there. One day he prayed to Allah: “O Lord! Replace my unsociability with love and my loneliness with company and grant me such a worthy companion as has no peer”.

After finishing this prayer, he saw a man sitting and worshipping in a corner of the masjid. He rose from his seat, approached him, and sat down by his side. Then he said to him, “Who are you gentleman and what is your name?”

He answered, “Jundab Ibn Junadah”

On hearing this he said, “Allah is great, Allah is great!”

Abu Dharr said, “Why did you recite Takbir?”

He answered, “When I entered the masjid today, I prayed to Allah to grant me the best companion. He fulfilled my wish very soon and granted me the honour of meeting with you”

Abu Dharr said, “I owe it to Allah, more than you, to glorify Him because I was adjudged to be a suitable companion. O Man! Listen to me. The Holy Prophet has told me that you and I will be on a very high place and will remain there till all are free from reckoning. O servant of Allah! Get away from me or you will face some trouble”.

He asked, “How is that friend?”

Abu Dharr replied, “Uthman Ibn Affan has forbidden people to sit with me and has ordered that whosoever meets me, talks to me and sits with me, will be punished”11

In short, Uthman became disgusted with Abu Dharr's truthfulness. He carried on his work despite the restrictions and Uthman got regular information about it. At last, being tired of Abu Dharr he decided to send him to Syria.

Historians say that being tired of Abu Dharr's cry of truthfulness Uthman subjected him to every kind of repression in Medina. It was his order that no one should talk to him, and none should sit with him. He was forced to keep his mouth shut, but his truthful cries also persisted. When he gave a speech in the masjid of the Prophet (S) his words reached the ears of the people. As he spoke on matters that were enjoined by Allah and His Prophet (S) his speech moved the hearts of the common people. People grew disgusted with the wrongdoings and anti-Islamic activities of Uthman. Therefore, he deemed it politically expedient to turn him out of the city. With this end in view, he decided to send him to Syria. Uthman perhaps thought that as Mu’awiya was the Governor of Syria and the most cunning man, Abu Dharr could be completely paralysed there. Accordingly, Uthman forced Abu Dharr to leave for Syria.

Abu Dharr left his hearth and home with his family and reached Syria. His arrival in Syria confirmed the prediction of the Prophet (S), which the latter had once made to Abu Dharr during their conversation. According to the exhortation of the Prophet (S) he showed patience and accepted his exile silently.12

Abu Dharr was already tired of and disgusted with the anti-Islamic ways of Uthman, but when he reached Syria and saw the behaviour of Mu’awiya that was ruining Islam, he was extremely astonished and said to himself that the entire administrative set-up was out of order. He was compelled to think on account of the style of life of Mu’awiya that Islam as presented by the Prophet (S) was not only becoming weak but extinct. In view of these things his natural emotions were excited. Sincerity and frankness impelled him to raise a cry of truth. As he was extremely brave, he never hesitated to tell the truth. So, without thinking that Mu’awiya was the king of the day, he began to perform his Islamic duties and opened his mouth to prevent Mu’awiya from doing anti-religious deeds and told him clearly that his modus operandi was as anti-Islamic as that of Uthman Ibn 'Affan. Allamah Subaiti writes that Uthman's exiling Abu Dharr from Medina to Syria is a positive proof of the fact that Uthman diverted the critical attitude of Abu Dharr from himself to Mu’awiya.13

The historian al-Baladhuri, Allamah Majlisi, Allamah Subaiti and Allamah Amini write that when Abu Dharr reached Syria, Mu’awiya was getting his palace al-Khizra constructed. Thousands of labourers were working there. One day Mu’awiya was looking at it with pride. Abu Dharr saw him, went near him, and said, “O Mu’awiya! If this palace is being built with the Public Treasury, it is a breach of trust and if it is done with your money, it is extravagance”

Hearing this Mu’awiya kept quiet turned his face from his side and made no answer. Abu Dharr went away and reached the masjid. He took his seat there. Some people complained to Abu Dharr against Mu’awiya saying that they got nothing out of the gifts although a year had passed. Abu Dharr inclined his head forward and then he stood up. People looked at him. He said: “By Allah, such innovations have gained currency these days as are not to be found in the Holy Qur'an or the Hadith. By Allah, I see that the truth is being effaced and untruth is becoming stronger. Truthful people are being falsified and the sinners are being given preference over the virtuous. O aristocrats! O Mu’awiya and his governors! Sympathize with the poor. Let those who amass gold and silver and do not spend in the way of Allah, know that their foreheads, sides, and backs will be branded with fire. O’ the hoarders of wealth! Don't you know that when a man dies everything separates from him. Only three things remain for him, lasting charity, useful knowledge, and a virtuous son, who prays for him”

People heard his lecture, the oppressed poor gathered round him, and the rich began to fear him. When Habib Ibn Muslimah Fahri saw a crowd of people near Abu Dharr, he said, “It is a great nuisance!” He immediately went to Mu’awiya and said to him, “O Mu’awiya! Abu Dharr will totally upset the Syrian administration. If you need Syrians, you should nip this nuisance in the bud”

Mu’awiya thought to himself: “Should I deal with him strictly or leniently? The fire will flare up further by strictness. Should I complain to Uthman? But what will Uthman say? He will say that I could not improve even one man out of my subjects. Hence, it is better to turn him out of Syria”

It has been a common practice to suppress with an iron hand the truthful statements of the godly people on account of their bitterness. How could the worldly people remain silent after hearing the speeches of Abu Dharr whose religious fervour had become quite natural with him, and then how could a person like Mu’awiya, who considered the biggest personality lower to him in his vanity of power and cunningness, act upon the advice of Abu Dharr and how could he tolerate his bitter remarks? Abu Dharr in exhorting tone used to recite the Qur'anic verse: “Give them the sad tidings of the severest punishment to those, who amass gold and silver and do not give them in charity”, and it was usual with him that he used to recite this verse against Mu’awiya in most of the streets, and on the roads of Syria. When he recited it the poor and the needy surrounded him and often, they complained to him of the pleasure seeking of the rich governors and of their own poverty. Mu’awiya used to get the information of his preaching activities regularly. At last, he imposed severe restrictions upon him and inflicted tortures on him from all sides. When even this much did not work he threatened Abu Dharr with death.

When Abu Dharr heard the threat of death he said, “The dynasty of Umayyah threatens me with poverty and death. I wish to tell them that poverty is more desirable to me than richness, and I like to be under the ground rather than to be above it. I am neither cowed down by the threatening of death, nor by death itself”

Allamah Majlisi writes on the authority of Shaykh Mufid what the Syrians said about the great sermons of Abu Dharr: When Uthman exiled Abu Dharr from Medina and sent him to Syria, he took his residence in our midst, and started a series of speeches, which stirred us quite a lot. He used to begin his speech with the praise of Allah and the Prophet and then said: “Love for the progeny of the Prophet is obligatory on all. One who is without love for them will not even smell the fragrance of Heaven”. He then added, “O people! Listen to me. I used to honour my covenants before acknowledging Islam, during the days of ignorance, before the revelations of the Qur'an and before the appointment of the Prophet. I told the truth, treated my neighbours with sympathy, considered hospitality my duty, was generous to the poor, and let them share my riches with me. When, afterwards, Allah revealed His Book and appointed His Prophet, I inquired about the matters and came to know that the same manners and customs that were ours were also contained in the exhortations of the Prophet. O people! It is most befitting for the Muslims to adopt good morals. It is true that the Muslims acted according to the precepts of Islam, but my friends! The behaviour of the Muslims was good for a short time. Then it so happened that the tyrants showed such evil deeds, as we had not seen before. These people destroyed the traditions of the Prophet, introduced innovations, and contradicted the person who told the truth, joined a group of wicked people, and forsook them who were pious and worthy. O Allah! Take my soul if You have for me better things with You than those which are in this world, before I distort your faith or change the tradition of Your Prophet. O people! Be attached to the worship of Allah and desist from sins”.

Then he described the merits of Ahl Al-Bayt which he had heard from the Prophet (S) and advised people to stick with the Ahl Al-Bayt.

The Syrians say that they listened to his speeches intently and a great crowd of people gathered round him when he delivered a sermon, till Mu’awiya informed Uthman of these happenings, consequently he called Abu Dharr to Medina.

As Abu Dharr had greatly vexed Mu’awiya through his religious lectures, he, in order to silence him somehow, took courage to send him a bag of money because he could not think of any other means to do it.

Scholars and historians say that Mu’awiya in order to silence Abu Dharr despatched a bag of three hundred gold dinars to him through his special envoy. Seeing this he said, “Tell Mu’awiya that I need no money from him and returned the bag.14

Abu Dharr had seen with his own eyes after the death of the Prophet (S) all those tragic events which the progeny of the Prophet (S) were forced to face.

Anyway, troubles surrounded Abu Dharr from all sides. Great tortures afflicted him at the hands of Bani Umayyah. Oppressions were let loose on him. But he did not show any weakness and did not refrain from his preaching activities. He now started more serious attacks.

Abdullah Subaiti, Abdul Hamid Misri and Manazir Ahsan Gilani say that Abu Dharr kept on performing the duty of preaching regularly and giving warning of painful chastisement to the hoarders. At last, Mu’awiya began to think of plans to save himself from his biting remarks and, to frustrate his mission. He concluded, however, that there could be a chance of freedom from the attacks if hoarding is proved with those who speak against it. Therefore, he hit upon a plan, and got convinced that it would surely hit the target.

Ibn Athir, after mentioning the Qur'anic verses, writes that when Abu Dharr could not be silenced in anyway, Mu’awiya sent somebody with a thousand dinars to Abu Dharr at night. Abu Dharr took the money and distributed it among the needy before dawn and did not keep even a single coin, for himself.

Mu’awiya, after the morning prayer, called the man who had taken the gold coins to Abu Dharr; ordered him to go to Abu Dharr and tell him in a feigned anxiety, “O Abu Dharr! Save me from the torture of Mu’awiya. Mu’awiya had sent those gold coins to somebody else, and I have delivered them to you by sheer mistake”

The messenger of Mu’awiya went to him and told him exactly in the same manner what Mu’awiya had taught him. Abu Dharr said, “O son! Tell Mu’awiya that the money sent by him was distributed among the needy before the day dawned. I have none of the coins at this moment with me, and if he has a mind to take them back he should give me three days time, during which I will provide them to him from somewhere”

That man repeated the same thing to Mu’awiya who said, “Undoubtedly Abu Dharr does himself what he asks others to do”15

Abdullah Subaiti, after quoting this incident writes in a philosophical passage that Abu Dharr was a personality of a very lofty character. Bani Umayyah showed great short sightedness in understanding him. That is why they felt the need of such a political swindling. Abdul Hamid Misri writes after this incident: “Mu’awiya understood that Abu Dharr was true to his words. He spent all the dinars in one night. Mu’awiya failed to achieve his purpose. He showed leniency to Abu Dharr but to no avail. Then he used violence against him but to no effect. In the end, he wanted to purchase him for three hundred dinars, but could not succeed”16

Abu Dharr was busy preaching in Syria when the time of Hajj arrived. He sought the permission of Uthman and expressed his wish to go out of Syria to pilgrimage and to stay at the shrine of the Holy Prophet (S) for a few days. Uthman sent him the letter of permission from Medina and Abu Dharr went for Hajj. He performed Hajj and he went to Medina. He stayed near the grave of the Prophet (S) for a few days and then came back to Syria.

On his return from Hajj again he restarted his preaching activity. On one side he was using his full force in exhortations and on the other side innumerable applications of the rich people were reaching Mu’awiya to seal Abu Dharr's lips. The main theme of these applications was that people recited on the roads and streets the verse of the Qur'an in which there is a warning for the moneyed people being branded with the heated gold and silver, thus creating difficulty in their passage to Syria. Because of it Mu’awiya got it proclaimed that nobody was allowed to be in the company of Abu Dharr or sit with him.17

When Abu Dharr got the news of this social boycott, he himself began to ask people not to come to him or sit with him. This was because he thought that if somebody came to him, he would be subjected to torture by the government. But as he could not help preaching, he himself reached the place where some people had gathered and began to perform his duty.

According to Ibn Khaldun when a group of people went to see him after this order of social boycott, Abu Dharr himself asked them to leave and remain away from him.18

It appears from al-Baladhuri's report that those people who had contacts with Abu Dharr and listened to his speeches were more severely dealt with than Abu Dharr himself.19

How courageous Abu Dharr was! He did not tolerate any severity to those who used to visit him and did not want them to suffer any inconvenience. But so far as his personal sentiments were concerned, he insisted on expressing them with full faith and fervour. He never bothered about any gain and loss in the way of Allah.

Abu Dharr was a truthful man. He used to admonish others fearlessly to do lawful acts. Mu’awiya was a worldly man. Abu Dharr very often used to direct him to do what is good till people began to feel ashamed of the residents of Syria. One day Mu’awiya said to Abu Dharr, “You are not so virtuous as to direct me to do good deeds before the public”

Hearing this Abu Dharr said, “Be quiet! Shame on you!”

In short, when Mu’awiya could not mend his ways and could not suppress Abu Dharr's tongue, he decided to banish him from Syria. Consequently, he resolved to send him to Jabal al-'Amul. Subaiti says that when Abu Dharr called the people there towards Ahl Al-Bayt they readily accepted the invitation! As the area was quite extensive his call did not remain confined only within the internal limits of Jabal al-'Amul but reached the adjoining areas as well.

It is obvious that Mu’awiya had sent Abu Dharr from Syria to Jabal al-'Amul only because he thought that his preaching activities among those strangers would come to a stand-still, but when he came to know that Abu Dharr with his fiery speech had made the people in Jabal al-'Amul inclined towards the truth, he called him back to Syria immediately. Allamah Subaiti writes that Abu Dharr made the people devotees of Ahl Al-Bayt through his preachings and laid the foundations of two masjids there one at Sirfand which is situated near the riverbank between Sur and Sayda and the second in Mes situated at Haulah. 20

Abu Dharr restarted his work on his arrival in Syria. He used to sit at the Gate of Damascus, after the morning prayers, and when he saw the line of camels laden with the government owned goods he called in a loud voice: “People! This line of camels that is coming is not laden with goods but with fire. Accursed be the people, who direct others to do good but do not do good themselves, and woe be to those who prohibit others from evils but commit them themselves”21

Then he rose from there and went to the gate of Mu’awiya's palace and made the same speech. This had become his routine and he used to do it regularly. At last, Mu’awiya got him arrested.

Abu Dharr had in view the tradition, which has been quoted by Khatib al-Baghdadi and Ahmad Ibn Hanbal. According to this tradition the Holy Prophet (S) said to his companions: “O my companions! Listen attentively. After me the rulers (of my ummah) will be like the aristocrats. To them there will be no difference between justice and injustice and between truth and falsehood. But, whosoever goes to them to justify their falsehood, and supports them in their injustice, will have no connection with me, and will not reach me at the Cistern of Kauthar and the man who has no connection with them, does not justify their falsity, and does not support them in their injustice, will be from me and I will be from him, and he will reach me at the Cistern of Kauthar”22

Every sensible man can understand that under the circumstances Abu Dharr could not care about any power. His conduct; apart from being natural and innate, was the result of the Holy Prophet's teaching. There is not a single instance recorded in the authentic histories to show that in his lifetime Abu Dharr had ever hesitated to tell the truth.

Jalam Ibn Jandal Ghifari, the Governor of Qinsarin says: “Once, during the Caliphate of Uthman when I was the Governor of Qinsarin I, went to Mu’awiya, the Governor of Syria on some business. Suddenly I heard that somebody was shouting at the gate of the palace and was saying loudly: The line of camels coming to you is laden with the Hell-fire. May Allah curse those who ask others to do good but do not do it themselves. May Allah curse those who prohibit others from evil but commit them themselves.

At that time, I saw that the face of Mu'awiyah changed, colour on account of anger. He asked me if I recognized the man, who was crying. I answered in the negative. Then Mu’awiya said, this is Jandab Ibn Janadah Ghifari. He comes to the gate of our palace daily and repeats the same words that you heard just now. Then he ordered him to be killed.

Suddenly I saw that Yaqudunah brought Abu Dharr dragging and made him stand in front. Mu’awiya said to him, “O the enemy of Allah and His Prophet! You come daily to us and repeat such words. I would have surely got you killed if I could kill any companion of the Prophet without Uthman's permission. Now I will get his permission regarding you”

I wanted to see Abu Dharr because he was from our tribe. When I looked at him, I saw he was tawny-coloured, lean and tall. His beard was not thick, and his back was bent on account of old age.

Abu Dharr said in answer to Mu’awiya: “I am not an enemy of Allah and His Prophet, but you are the enemy of Allah and His Prophet, and your father was also an enemy of Allah and His Prophet. You people professed Islam for self-interest but remained infidels at heart. The Prophet of Islam cursed you twice and damned you so that you may never be satiated. I have heard from the Prophet of Allah (S) that his ummah should remain on guard against the mischief of the man with big eyes and wide gullet, who is never satiated with food although he eats too much, when he becomes the ruler of his ummah.

Hearing this Mu’awiya said, “I am not that man spoken of by the Messenger of Allah”. Abu Dharr said, “O Mu’awiya! It is no use denying that you are definitely the same man and listen! The Prophet has informed me that by that man he meant you and you alone. O Mu’awiya! One day when you were passing in front of the Prophet, I heard him say: O Allah! Damn him, and do not fill his stomach except with dust. O Mu’awiya! I have heard him also say that Mu’awiya's flank is in Hell-fire” Hearing this Mu’awiya laughed shamefully, ordered him to be arrested, sent him to prison and wrote to Uthman about the whole affair”23

Having sent Abu Dharr to prison, Mu’awiya in his letter to Uthman complained against Abu Dharr which meant that he should be called back from Syria. Accordingly, Uthman called him from Syria to Medina.

A camel rider started with Mu’awiya's letter and presented it before Uthman at Medina. As soon as Uthman received the letter, he at once wrote back to Mu’awiya: “Your letter to hand; I came to know what you wrote about Abu Dharr. As soon as you receive this letter send Abu Dharr to Medina on the back of a rash camel with a hard-hearted rider who keeps the camel running day and night in order to send Abu Dharr to sleep so that he forgets to speak of you and me both”

On receipt of this letter Mu’awiya sent for Abu Dharr and made him ride on the bare back of a mischievous camel with a cruel rider. He told the rider to keep the camel running day and night and not to let him stop at any place till he reaches Medina. Abu Dharr was tall and lean and by that time had become so old that all the hair of his head and beard had grown grey. Besides this he had grown very weak. There was no cloth or saddle on the back of the camel. The guide gave him merciless treatment. Because of all these troubles and injuries Abu Dharr's thighs were wounded and ruptured, and he felt great pain and exhaustion.

Historians agree that Abu Dharr was sent from Syria all alone. His family was not with him. Most probably he was not allowed to go home and take his family with him. He must have been called from the prison and directly despatched to Medina.

According to Allamah Majlisi and Allamah Subaiti when Abu Dharr was to leave for Medina and the Muslims got the news of his departure, they came to him and asked him where he was going. Abu Dharr replied, “Uthman has called me to Medina. I am going from here at his call. O Muslims! Uthman being offended with me had sent me here towards you. Now I am again called to Medina. I know that this time I have been called for torture. But it is essential for me to go, anyhow. Listen! Relations between Uthman and me will remain like this. You should not feel sorry and worried in this respect”

When Abu Dharr was leaving, people accompanied him to bid farewell to him till they reached Dair Maran outside the city. There he offered his prayers in congregation. Then he delivered an address, whose translation is given here from Hayat al-Qulub: “O people! I bequest a thing which is useful to you” After that he asked them to thank Allah. All said, “All praises are for Allah”. Then he bore testimony to the Oneness of Allah and the Prophethood of Muhammad and all followed suit. Then he said, “I acknowledge the Resurrection of the Day of Judgment, and the existence of Heaven and Hell. I believe in what the Prophet brought from Allah and I call you as witness to this belief of mine”. All said, “We are witness to what you have said”, After that he said, “Whosoever of you will die with this belief will be given the glad tidings of Allah's mercy and generosity, provided that he is not the helper of the sinners, supporter of the actions of oppressors, and accomplice of the tyrants. O’ group of people! Fury and indignation should also be a part of your prayers and fasting when you see that people on earth sin against Allah. Do not please your leaders with things which are the cause of Allah's wrath. If those people introduce such things in the Divine faith the reality of which you do not know, leave them, and bring their guilt to the limelight, even if they torture you and turn you out of their company, deprive you of their gifts, and banish you from the cities, so that Allah may be pleased with you. Certainly, Allah is most Glorious and Elevated. It is not proper to enrage Him to please His creations. May Allah forgive you and me. I now leave you to Allah and wish that peace and mercy of Allah be upon you”

All said in reply, “O Abu Dharr! O companion of the Messenger of Allah! May Allah keep you safe and bestow His blessings upon you! Would you not like us take you again back to our city and support you in the face of enemies”. Abu Dharr said, “May Allah send mercy on you! Now you may go back. Certainly, I am more forbearing than you in calamities. Never be scattered and worried, and do not have differences among you”

Historians say that when Abu Dharr reached Medina, leaving his family behind in Syria, extremely tired and exhausted he was presented before the king of the time, Caliph Uthman. At that time there were many people present in the court. As soon as Caliph Uthman saw Abu Dharr, he started reviling him without having any regard for his honour in the eyes of the Holy Prophet (S).

It appears from the statements of the historians that Uthman said whatever came to his mind in that state of fury and rage. He even said, “It is you who have committed improper acts”

Abu Dharr said, “I did nothing except that I gave you an advice and you took it ill and sent me away from you. Then I advised Mu’awiya. He also did not like it and turned me out”

Uthman said, “You are a liar. You are nursing sedition in your mind. You want to provoke Syria against me”

Abu Dharr said, “O Uthman! Only follow Abu Bakr and Umar and nobody will say anything against you”

Uthman said, “What does it matter if I follow them or not. May your mother die!”

Abu Dharr said, “By Allah, you cannot accuse me of anything except that I direct people to do good and prevent them from doing unlawful acts”

At this Uthman was filled with rage and said, “O courtiers! Advise me as to what I should do with this old liar. Should I punish him with flogging, send him to prison, get him killed, or exile him. He has created dissensions in the Muslim society”

Having heard this Ali, who was present there, said, “O Uthman! I advise you like the believer of the nation of Firaun to leave him to himself. If he is a liar he will get the recompense for it, and if he is truthful, you will certainly be a sufferer. Allah does not guide him who is extravagant and liar”

At this there arose an altercation between Uthman and Ali.24

Muhammad Ibn Ali Ibn A'tham Kufi, writes in this connection: Ali ('a) said to Caliph Uthman, “Do not give him (Abu Dharr) any trouble. If he is a liar he will suffer its consequences, and if he is truthful, that what he says will come to light”

Uthman did not approve of this talk of Ali. Angrily he said to Ali, “Dust in your mouth!”

Ali ('a) also repeated the same words. Then Ali ('a) said, “O Uthman! What is all this you are doing? What an injustice are you committing! It is not proper for you to utter such words about Abu Dharr who is the friend of the Prophet of Allah (S), on the basis of some unknown things that Mu’awiya has said. Are you not aware of the opposition, oppression, sedition and corruption of Mu’awiya?”

On hearing this Caliph Uthman kept quiet.25

Sayyid Nurullah Shustari writes that as soon as Abu Dharr saw Caliph Uthman before himself he used to recite the Qur'anic verse: “Fear the day when the Fire of Hell will blaze up and their foreheads will be branded”, by which he meant to say, “O Uthman! It is wrong that you do not give to the poor the riches you hoard but give to your kinsmen if you ever give. The day is not far off when your flanks and foreheads will be branded in Hell”26

According to Tabari once Ali ('a) addressed Uthman and said, “You have given up following your predecessors, and now you simply concentrate upon the Children of Umayyah and your own kinsfolk. You have completely ignored the poor. This is not right at all. From where have you got the right of unlawful distribution of the property of Muslims?”

Uthman grew angry at this talk of Ali ('a) and retorted, “Those who went before us did wrong to their relatives. I don't want to do that. I am giving to my poor relatives whatever I can” Ali said, “Are they only rightful people whom you give thousands of dirhams from the Public Treasury of the Muslims? Is there no other poor man?”27

Historians28 narrates this incident thus: “When Abu Dharr was presented in the court of Uthman he said to Abu Dharr, “I am informed that you have told the people the hadith of the Prophet that when the number of males of Bani Umayyah rises to full thirty, they will consider the cities of Allah as their booty and the servants of Allah their own servants and maids, and they will adopt the religion of Allah as a fraud”

Abu Dharr said, “Yes, I have heard the Prophet say so”

Uthman asked the audience of the court, “Have you heard the Prophet say so?”

They said, “No”

Then he called Ali and said, “O Abul Hasan! Do you certify this hadith?”

Ali said, “Yes”

Uthman said, “What is the proof of the authenticity of this hadith?”

Ali replied, “The Holy Prophet's statement that there is no speaker, under the sky and upon the earth, who is more truthful than Abu Dharr”

Abu Dharr had stayed in Medina only for a few days after this incident when Uthman sent word to him, saying “By Allah, you will certainly be banished from Medina”29

Allamah Majlisi writes that after his return from Syria Abu Dharr was taken ill. One day he entered the court with the support of his staff. He had just arrived there when the functionaries of the government appeared in the court with 100,000 dirhams, which they had realized from the different parts of the State. As soon as Abu Dharr saw it, he said, “O’ Uthman! Whose property is this?”

He replied, “Of the Muslims”

He asked, “How long will it remain stored and not reach the Muslims?”

The Caliph said, “This money will lie with me till 100,000 dirhams more are received, because they have brought this wealth for me. Hence, I am waiting for more, so that I may give it to anybody I like and spend it where I deem proper”

Abu Dharr said, “Which are more, four dinars or 100,000 dirhams?”

Uthman said, “100,000 dirhams are more”

Hearing this Abu Dharr said: “O Uthman! Do you not remember that when you and I went to the Prophet late one night and seeing him sad asked him the reason for his sadness he did not even talk to us on account of the intensity of his grief. Then when we went to him next morning and seeing him happy and smiling asked him why he was so sad the last night and why he was happy that morning he said, “Last night after the distribution of the property of the Muslims only four dinars remained with me; so I was perturbed but I have now given them to the rightful person. Therefore, I am now happy”

It is an established fact that Abu Dharr had seen the Holy Prophet (S) and his Ahl Al-Bayt from very close quarters and remained in very intimate company with them. He had seen very carefully every aspect of their life and had learnt much from it. He has seen with his own eyes not once but several times that the Holy Prophet (S) was lying hungry in the masjid and his children also were hungry at home.30

Abu Dharr had also seen Ali Ibn Abi Talib working on wages wearing coarse clothes. He had seen patches of date leaves in the mantle of the daughter of the Prophet (S). He had also heard Ali ('a) exhorting to his African maid servant Fizzah: “O Fizzah! We, the Ahl Al-Bayt have not been created for the world or worldly gains. Instead, we have been created for the worship of Allah and the propagation of Allah's message, Islam. It is our duty to boost up the morality of man, to kindle the light of the Unity of Allah in the hearts of the people and to provide the ways and means for their well-being”

Abu Dharr had also seen that Ali ('a) ate the dried barley bread and kept the bag of his barley flour sealed so that nobody could mix ghee with it.31

He had also seen that Ali ('a) used to take bags of flour on his back to the houses of the poor widows and orphans.

He had also seen Ali ('a) saying to the world: “O World! Go and deceive others. I have divorced you”

He had also witnessed with his eyes that the progeny of Muhammad used to take food along with their servants and servants at the same dining-cloth.

He remembered well that once when four dirhams were left over after the Prophet (S) had distributed the money that was with him and this amount could not reach the deserving person, he felt very much grieved. He still recollected these words of the Prophet (S) addressed to him, “O Abu Dharr! Even if I have gold equal to the Mount Uhud I do not like the least of it to be left over with me”

Under these circumstances how could it be possible for Abu Dharr to observe silence when Islam was metamorphosed and the teachings of the guardians of Islam were being neglected? As soon as the Holy Prophet (S) died everything was changed. Injustice and tyranny were rampant, forced allegiance was demanded, the house of the Ahl Al-Bayt burnt, and the door was felled upon Fatimah, the daughter of the Holy Prophet (S).32

Ali ('a) was tied by the neck with a rope and the great companions lived in the seclusion of their homes. Being forced by circumstances Abu Dharr observed patience for some time. At last, he left Medina for Syria and settled there. After some time when he came back to Medina, he saw that worldliness of the rulers was at its height. Royal pomp and show had taken the place of the moderate life observed by the Holy Prophet (S). Favouritism and nepotism were the order of the day, and honesty and piety were the things of the past. The wealth of the Public Treasury was being squandered away. The wealth of Muslims was being used for personal needs. Every relative and well-wisher of the Caliph had become a millionaire. Capitalism had expanded. There was an abundance of wealth. Nobody bothered about zakat. Nobody thought of helping the poor. Nobody cared for orphans and widows.

Seeing innumerable things of this kind, Abu Dharr tried to admonish the Caliph Uthman for the protection of Islamic ummah and Islamic State, and advised him as much as he could, but the Caliph did not pay heed to him. At last, in view of the promise that he had given to the Holy Prophet (S) and with that intensity of faith that Allah had preserved in his heart he came out on the scene and started publicizing the shortcomings of Uthman. In this connection he also censured hoarding of wealth and capitalism and initiated his speech with those Qur'anic verses which criticize the hoarding of wealth.

As Abu Dharr could not tolerate that the wealth of the public property be spent only upon the Caliph's relatives, and the orphans and widows die of starvation, he accelerated his preaching, and consequently he had to go from place to place. He was exiled again and again sometimes he was banished from Medina and sent to Syria and sometimes he was forced to lead his life in a deserted place like Rabzah.

Historians say that Abu Dharr delivered his speeches on specific topics, in the masjid, outside the masjid, in the bazars, on the thoroughfares, on the streets, and at every place where he got an opportunity to do so. He did not fear his assassination because the Prophet of Allah (S) had told him that nobody would be able to kill him or turn him from his faith, nor did he fear reproaches because he had sworn allegiance to the Holy Prophet (S) on this point. He was dead-sure that whatever he did was in conformity with the wish of Allah and His Prophet (S). That is why he was busy all the time in discharging his duty with great courage and fervour.

On one side Abu Dharr's preaching grew intensive and on the other side Uthman was out of his beat with his self- indicating conscience in the mirror of his character. He consulted Marwan to know by which device Abu Dharr was to be silenced and how his criticism of Uthman's character, and his opposition to the hoarding of wealth could be stopped.

Marwan said, “There is only one device to achieve that end, that is, some money should be sent to Abu Dharr. He may perhaps accept it and keep quiet” Uthman heard this reply of Marwan and became silent. The reason of his silence was that he knew Abu Dharr's nature. He knew very well that Abu Dharr had no greed for money. But Marwan insisted and got the permission. He called two men, gave them a purse of two hundred dinars and said, “Take it to Abu Dharr at night and tell him that Uthman had wished him well and asked him to take the purse and spend it on his needs”

Those men came to Abu Dharr at night with the purse. He was, at that time, busy offering prayer in the masjid. Perhaps he was staying in the masjid of the Prophet (S) at that time because Uthman had forcibly called him from Syria while his family was still there.

Looking at the visitors Abu Dharr asked them who they were and why they had come? Presenting the purse to him they said, “Caliph Uthman has sent you his regards and has asked you to accept these two hundred dinars for your expenses”33

Abu Dharr said, “Has he given an equal amount to any other Muslim as well?”

They replied, “No, to no one else. This is the Caliph's generosity towards you alone. Please accept it”

Abu Dharr said, “I am also one of the Muslims. When the Caliph has not given anything to any other Muslim, I alone cannot accept it. I do not need it when the other poor Muslims have been ignored. Go, take it back and tell him that only a little wheat is enough for me. I am earning my livelihood. What should I do with these dinars?”34

Marwan had formed an utterly wrong opinion of Abu Dharr. He was under the impression that just as other seekers of the world did not care for faith and belief for the sake of wealth, Abu Dharr would also do the same. He did not know that Abu Dharr was on a much higher level as compared to the seekers of the world.

Anyway, those who had brought the purse of gold to Abu Dharr went back to Uthman and told him what Abu Dharr had said. Uthman said to Marwan, “I already knew that Abu Dharr would not accept the money”

Abu Dharr remained busy preaching as usual. Whatever he said was not in opposition to any particular person. Rather, he wanted the people not to forget Allah on account of hoarding of money but to strengthen the principles of Islam by sympathizing with the poor. Abu Dharr could not tolerate the wealth of the Public Treasury being spent on the undeserving persons freely while the needy starved. He could not even tolerate the tearing and burning of the Qur'an. He could not help criticizing those guilty of such heinous crimes. He had the commands of Allah and His Prophet (S) before him. He had the principles of Islam in view. He wanted the Muslim rulers to tread the path of Islam.

In short, on one side Abu Dharr was busy discharging his duty of preaching, and on the other side, Uthman was anxious how to gag him. To achieve this end, he tried to devise every kind of plan but could not succeed. At last, he ordered through a general proclamation, “Nobody should sit with Abu Dharr, nor talk to him”35

The order of the ruler had to be carried out unconditionally. As soon as this proclamation was made people gave up contact with him and ceased talking with him. People fled from wherever Abu Dharr passed lest it should be reported to the Caliph that they had met Abu Dharr. Nobody listened to him, nor attended to him. But what a brave man Abu Dharr was. He never cared for these things. He was convinced that whatever he was doing was in consonance with the Will of Allah. Therefore, he was completely satisfied with what he was doing and no restriction on his speech could succeed.

Subaiti says that in spite of the proclamation Abu Dharr continued exhorting the people as usual, so much so, that in Medina the descendants of Umayyah who were the supporters of Uthman, got tired of him and complained to Uthman, that Abu Dharr had not given up his sermons as yet. He has tired us out. For Allah's sake devise some other means”. Hearing this Uthman ordered Abu Dharr to be presented in his court.

Under orders from Uthman people caught Abu Dharr and brought him to the court. Uthman said, “O Abu Dharr! I have warned you in every way, but you do not take my advice. What has happened to you?”

Abu Dharr replied, “Curse be on you, O Uthman! Is your mode of conduct similar to that of the Holy Prophet, or similar to that of Abu Bakr Ibn Quhafa and Umar Ibn Khattab? You are doing with us what the tyrants do”

Uthman said, “I do not know anything. Get out of my city”

Abu Dharr: I also do not want to stay near you. All right, tell me where should I go?

Uthman: Go wherever you like but be off from here.

Abu Dharr: May I go to Syria?

Uthman: No, I have got you dragged from there. You have made Syria offended with me. How can I send you there again?

Abu Dharr: Then, May I go to Iraq?

Uthman: No, you want to go where people criticize their rulers.

Abu Dharr: Should I go to Egypt, then?

Uthman: No.

Abu Dharr: Should I go to Kufa?

Uthman: No.

Abu Dharr: Where should I go then? Should I go to Mecca?

Uthman: No.

Abu Dharr: O Uthman! You stop me from going to the House of Allah! What does it matter to you if I go there and worship Allah till death?

Uthman: No, by Allah, never.

Abu Dharr: Then you should tell me where I should move away. Should I go out to the forest?

Uthman: No.

Abu Dharr: Then should I go back to my pre-Islamic days and take my residence in Najd. After all, tell me some place where I should go to.

Uthman: O Abu Dharr! You should tell me which place you like most.

Abu Dharr: Medina, or Mecca, or (according to Jahiz) Jerusalem.

Uthman: You cannot live here at any cost. Now you should tell me the place you dislike most.

Abu Dharr: Rabzah.

Uthman: Well, I order you to leave for Rabzah. Hearing this Abu Dharr said, Allah is Great! The Holy Prophet had truly said that all this was to happen.

Uthman: What had the Prophet said?

Abu Dharr: He had said that I would be banished from Medina, would be stopped from going to Mecca and would be forced to take my residence at the worst place Rabzah where I would die and would be buried by a group of Iraqis going to Hijaz.

Hearing this Caliph Uthman, according to A'tham Kufi, said “Get up and go to Rabzah. Stay there and do not go anywhere”

According Dam'ah Sakibah vol. 1, p. 194, he was tortured with severe injury. Then the Caliph ordered Marwan to send him to Rabzah on the bare back of a camel without a saddle, and to announce that nobody should go to see him off.36

It cannot be denied that exile is tantamount to assassination. Those who are banished from their homelands prefer assassination to exile. Events speak for themselves that those who were turned out of their homelands always wept bitterly. Patriotism is a gift of nature. Traditions have called it a part of faith. Prophet Yusuf used to weep for his homeland sitting on the royal throne of Egypt.

Not to speak of other Prophets, let us think of the life events of Prophet Muhammad (S). He was forced to migrate from Mecca to Medina. But whenever he remembered Mecca or saw some inhabitant of that city, his eyes were filled with tears. Alas! Abu Dharr was being driven out of his hometown. Imagine how he must have been feeling especially when he was leaving the tomb of the Prophet (S). But it could not be helped because he was forcibly sent into exile according to the established practice of Caliph Uthman, who expelled from his hometown every person with whom he got offended. According to the historian Tabari it was the practice of Uthman that he separated from the people the person, with whom he was displeased, and he used to say that no punishment was more severe than that.37

Orders had been issued for the exile of Abu Dharr and also to the effect that nobody was to accompany him or talk to him or see him off or visit him. Abdullah Ibn Abbas says that when Abu Dharr was turned out of Medina to Rabzah it was announced under orders from Uthman that nobody was to talk to Abu Dharr or to come out in order to see him off.38

This was the order that paralysed the people and confined them to their houses. Nobody could have courage to come out of his house to see off an esteemed companion of the Holy Prophet (S) like Abu Dharr except Imam Ali, Hasan, Husayn, Aqil, Abdullah Ibn Ja'far, Abdullah Ibn Abbas and Miqdad Ibn al-Aswad.

Though the companions of the Holy Prophet (S) could not speak out their thoughts against Uthman's orders for Abu Dharr's exile, yet they became extremely perturbed. Not only those companions, who were present there, got perturbed but also those who were not in Medina but who heard the news of his banishment became restless. For example, Abdullah Ibn Mas'ud who was in Kufa and likewise the people who belonged to his tribe became extremely agitated.

Allamah Subaiti says that the companions of the Prophet (S) expressed their indignation at the exile of Abu Dharr to Rabzah. According to Mustadrak of Hakim when Abu Darda heard the news of his banishment he exclaimed, “Inna lillahi wa inna illaih raji'un” (2:156) (We are for Allah and we will return to Him). He repeated it ten times.

When Abdullah Ibn Mas'ud heard this news in Kufa he became restless and he addressed a gathering of people in the masjid of Kufa, “O people! Have you heard this verse?” “Still, it is you who kill your own people, turning some of them out of their homes” He objected to the Caliph by reciting this verse.

Walid, the Governor of Kufa reported this incident to Caliph Uthman. The Caliph wrote him back to send Ibn Mas'ud to him. When Abdullah Ibn Mas'ud reached Medina Uthman was busy delivering his address. Seeing him Uthman ordered his servant Aswad to beat him. He dragged him out of the masjid and there throwing him down on the ground he gave him a sound thrashing, confined him in his house and stopped his pension for life.39

In short, on Uthman's order Marwan brought a camel without a saddle and was about to send him off when suddenly Ali, Hasan, Husayn, Aqil, Ammar, Abdullah Ibn Ja'far, Miqdad Ibn al-Aswad and Abdullah Ibn Abbas came out and said, “O the accursed Marwan! Stop. Don't seat him on the camel yet. We have to say good-bye to him”

Ali ('a) said, “O Abu Dharr! Don't worry. People got scared of you because of their greed for the world, and you did not fear them on account of your faith till the time came when they exiled you. Abu Dharr! Every kind of trouble comes to him who is pious, but remember that Allah devises wonderful means of deliverance for the pious. Nothing can give you of consolation except the “truth”. The “truth” will be your companion in loneliness. I know that you can get alarmed only by untruth and that cannot come near you”

Then Imam Ali ('a) asked his sons to bid farewell to their uncle. After hearing this Imam Hasan ('a) said, “O my dearest uncle Abu Dharr! May Allah have mercy on you. We are seeing what is being done to you. Our hearts are burning. Don't be worried. Allah is your guide and only Him you should have before you. O uncle! Have patience at this calamity till you reach my grandfather, while he is happy with you”

Then Imam Husayn ('a) said, “O my uncle! You need not worry as Allah has power over everything. He can remove every trouble in which you are involved. His Glory is wonderful. O uncle! People have made your life miserable. Of course, you don't care. Let the world separate from you, sooner or later. I pray to Allah for giving you support and patience. O uncle! Nothing is better than forbearance. Have trust in Allah. He is the disposer of your affairs”

Ammar said in great anger, “May Allah not sympathize with him who has put you to great trouble and may he not give rest to him, who has made you restless. O Abu Dharr, by Allah, if you had welcomed the world of the world- seekers, they would not have turned you out, and if you had approved of their conduct, they would have befriended you. When you stood firm to your faith, the seekers of the world grew weary of you. Don't be worried as Allah is with you. These are the unfortunate worldly-minded people who sustain the greatest loss” Similarly, other people also spoke and consoled Abu Dharr in different words.

After hearing these speeches Abu Dharr burst into tears and said, “O the blessed members of the Holy Prophet's Family! When I saw you, I remembered the Holy Prophet and blessing surrounded me. O my revered ones! You alone were the means of solace to me in Medina. Whenever I saw you, I got the satisfaction of my heart and peace of mind. O my elders! Just as I was a burden to Uthman in Hijaz, I was the burden to Mu'awiyah in Syria. He did not like to send me to Basrah or Egypt, because he has his foster brother Abdullah Ibn Sarah as the Governor of Egypt, and the son of his maternal aunt, Abdullah Ibn 'Amir as the Governor of Basrah. He has now sent me to a place which is a desert where I do not have any supporter other than Allah. By Allah, I know Allah alone is my helper and for Him alone I will not care for any wilderness”

According to Allamah Subaiti, after this Abu Dharr, who had grown old and weak, raised his hands towards the sky and said, “O Allah! Be witness that I am friend of the Ahl Al-Bayt and will always be their friend for your sake as well as for the sake of the hereafter, even if I am cut to pieces in my love for them”

After that Ali ('a) said, “O Abu Dharr! May Allah have mercy on you. We very well know that the cause of your being driven from place to place is only your love for us, the descendants of the Holy Prophet”

Abu Dharr knew that love for the Ahl Al-Bayt ('a) is the foundation of Islam. According to Jazairi, Imam Ja'far al-Sadiq ('a) has quoted the Holy Prophet (S) as saying: “Just as everything has its foundation, the foundation of Islam is the love for us, the Ahl Al-Bayt”40

Anyway, when these great personages returned to Medina after having seen off Abu Dharr sorrowfully, Uthman got highly displeased with them.

A'tham Kufi writes: “Abu Dharr started for Rabzah and Ali and other companions came back. The Caliph sent for Ali and asked him why he had gone out of Medina to bid farewell to Abu Dharr and why he had taken a group of the companions with him, in defiance of his orders. Ali asked him if it was incumbent upon him to carry out the orders of Uthman even if they conflicted with the obedience to Allah and the truth. He, then, swore by the name of Allah that he would never do it”41

Abu Dharr was passing his days at Rabzah in utter solitude and loneliness. There was nobody to look after him too to inquire about his condition. He had no means of solace. Had his family been with him he would not have felt his loneliness so painful. They were still in Syria and Abu Dharr was driven out of Syria to Medina and then banished to Rabzah.

Abdul Hamid Jaudatus Sihar writes that when Mu’awiya came to know that Uthman had exiled Abu Dharr he sent his wife (with others) to Rabzah. When Abu Dharr's wife came out of her house she had only a bag with her. Mu’awiya said to the people, “Look at the belongings of the preacher of austerity”

At this Abu Dharr's wife said, “It contains a few coins and not dirhams or dinars and those too, only to suffice for the expenses” When the wife reached Rabzah she saw that Abu Dharr had constructed a masjid there.

Various historians have mentioned the construction of a masjid by Abu Dharr at Rabzah. We find its mention in the books of Tabari, Ibn Athir and Ibn Khaldun. In the Arabic copy of Tabari there is a sentence that “Abu Dharr had drawn a line of a masjid there and at that place he used to offer his prayers”, just as today also people collect some earth in a jungle and name it a masjid. It was not a proper masjid, nor was it possible for him to construct a masjid like the one of today. According to Abdul Hamid during the days of Hajj when people passed through Rabzah they offered prayers in the masjid of Abu Dharr. This means that, that was not a populated place. If there had been a population there it would have been mentioned in some book of history that the people of that place offered prayers in that masjid, just as a mention is found of the pilgrims offering their prayers in it.

Allamah Subaiti writes that Abu Dharr was in a state of loneliness and was passing his days in such a condition at Rabzah that no human being could be seen there, except an occasional wayfarer who sometimes passed that way. There was not a place where he could take refuge. There was a tree under which he lived. There was no arrangement for his food. There were poisonous grasses all around, and they caused his and his wife's death”42

After that the author adds that the reason to send Abu Dharr to such a place was only to stop his speeches, so that nobody could hear him, since he had a charm in his tongue. Whenever he spoke, he spoke the truth, which shook the foundations of the government.

In short, Abu Dharr was leading his life at Rabzah with his family in extremely straitened circumstances. There was no sympathizer there. But those honest men who had loved and reverence for him in their hearts used to go to see him. According to the historian Waqidi, Abul Aswad Duayli says: “I wished with all my heart to visit Abu Dharr and ask him why he was turned out. Therefore, I went to him at Rabzah and asked him if he had come out of Medina of his own free will or he had been forcibly expelled”

He said, “Brother! How do I tell you that when I was sent to Syria, I thought that I had gone to a place which was an important place of the Muslims. I was happy there but I was not allowed to stay there and was called back to Medina. When I reached there I consoled myself with the idea that was the place to which I had migrated and where I had received the honour of companionship of the Holy Prophet. But, alas, I was turned out of that place also and now I am where you see”. After that he said, “O Abul Aswad! Listen to me. I was sleeping in the Prophet's masjid one day. By chance the Holy Prophet came in. He woke me up and said, “O Abu Dharr! Why are you sleeping in the masjid?”

Abu Dharr: The sleep overwhelmed me and suddenly I went to sleep.

The Prophet (S): Tell me what you will do when you are turned out of this masjid?

Abu Dharr: I will go to Syria then, because signs of Islam are found there. It is also a place of Jihad.

The Prophet (S): What will you do when you are turned out of that place also?

Abu Dharr: I will draw my sword at that time and will behead the man who turns me out.

The Prophet (S): I give a far better advice to you.

Abu Dharr: What is that advice?

The Prophet (S): You should let yourself be dragged when you are dragged, and that you should accept what is told to you and should not fight.

O Abul Aswad! According to the Prophet's advice I listened to them and accepted what they said. I still listen to them to accept what they say. By Allah, He will take revenge on Uthman for what he has done to me, and he will be proved the worst sinner in my case when he reaches in the court of Allah”43

The narrators of this authentic tradition are highly reliable and trustworthy as written by Allamah Amini in his book al-Ghadir: Somebody asked Abu Dharr during his stay at Rabzah, “O Abu Dharr! Do you have any wealth?” He said, “My wealth is my deeds”. He also said, “By wealth I mean the wordly wealth and I want to know if you have any wordly wealth or not”. Abu Dharr said, “I never spent a day or a night with treasure or the wordly wealth with me. I have heard from the Holy Prophet that the treasure of man is his grave i.e. the wealth of the world is nothing, but the conduct of man must be good, because this will be of use at every place especially in the grave. The wealth of the world remains in the world, and the good conduct benefits you in the Hereafter”44

Allamah Majlisi quoting Shaykh Mufid narrates from Abu Amamah Bahili that Abu Dharr after reaching Rabzah wrote his tragic experiences to Huzayfah Ibn al-Yaman, the companion of the Holy Prophet (S) who was probably at Kufa. In that letter he has given some pieces of advice and described his troubles and hardships. He writes:

In the name of Allah, the Beneficent, the Merciful

My dear Huzayfah,

I write to you to fear Allah in such a way that your crying exceeds limits. O brother! Renounce the world for the sake of Allah. Keep yourself awake the whole night in the worship of Allah and give your body and soul to hardship in the way of Allah. These are the useful practices. O brother! It is necessary for a man, who knows that the person with whom Allah is displeased will have to remain in Hell; to turn away from the worldly comforts, keep awake all the night for Him and suffer hardship in the way of Allah. O brother! It is essential for the man, who knows that the pleasure of Allah is a message to live in Heaven, to try constantly to seek His pleasure in order to get deliverance and success. O brother! One should not mind the separation of his family for the pleasure of Allah. Only the pleasure of Allah is the security of Heaven. If Allah is pleased all our affairs will be accomplished and the Hereafter will be agreeable. But if Allah is displeased it is difficult for us to have a happy end. O my brother! A person, who wishes to be in the company of the Prophets and saints in the Heaven, should mould his life as I have done, and should act upon what I have mentioned above. O Huzayfah! You are one of those people to whom I feel pleasure to tell of my pains and sufferings. In fact, I console myself by telling you what befalls or has befallen me.

O Huzayfah! I have seen the tyranny of the tyrants with my own eyes and have heard their offensive words with my own ears. Hence, I was compelled to express my views on those disgusting talks and to tell them that whatever was being done was absolutely wrong. I did accordingly, and consequently those unjust people deprived me of every kind of privilege. They expelled me from city to city and drove me from place to place and they separated me from my brothers and kinsmen. O Huzayfah! They wreaked havoc upon me and worst of all they deprived me even from visiting the shrine of the Prophet.

O Huzayfah! I am putting before you my sufferings, but I am afraid lest this expression of mine should turn into a complaint against Allah. Huzayfah! I admit that whatever decision my Lord and Creator takes in my case is right. I bow my head before His command. May my life be sacrificed in His way. I am desirous of His pleasure. I am writing all this to you so that you may pray to Allah for me as well as for the devoted Muslims.

Peace be on you”.

Abu Dharr

It is not known how Abu Dharr sent this letter to Huzayfah Ibn al-Yamin. When Huzayfah read this letter, his eyes were filled with tears. He recalled the traditions of the Holy Prophet (S) concerning Abu Dharr. What moved him most was Abu Dharr's exile and loneliness. He picked up the pen with extreme anguish and wrote a reply to this letter.

In the name of Allah, the Beneficent, the Merciful.

My dear Abu Dharr,

I received your letter and came to know your affairs. You have scared me of my return on the Day of Judgment and have persuaded me to do certain things, for the improvement and betterment of myself.

O brother! You have always been a well-wisher of mine as well as of all the Muslims and have been sympathetic and kind to all. You were always anxious for the welfare of all. You always showed the people the path of virtue and forbade them to do the evil. Of course, guidance is the exclusive right of Allah. He gives deliverance to whom He likes, and deliverance depends upon His pleasure. I pray to Allah for His general forgiveness and widespread blessing for myself, for the chosen and the common men and for all the people of this ummah I have come to know of those surprising facts, which you have mentioned in your letter, that is, your banishment from your hometown, your abandonment in a strange land without friends and supporters, and your having been thrown away from your house.

O Abu Dharr! The news of your sufferings has broken my heart into pieces and the sufferings that you are experiencing now are extremely saddening. But I am sorry to say that I cannot do anything from here. Would that I had purchased your calamities for all my money. By Allah, had it been possible I would have sacrificed all that I have for you. O Abu Dharr! Alas! You are in troubles, and I cannot do anything. By Allah if it had been possible for me to share your troubles, I would have certainly done it. How painful it is that I cannot meet you.

It is difficult to reach you. If these cruel people, make me equal partner with you in your troubles I am willing to take upon myself your hardships. But, alas, it cannot be this way.

O Abu Dharr! Do not be worried. Allah is your supporter. He is seeing all these matters. Brother! It is necessary for both of us, you, and I, to invoke Allah and request Him for the bestowal of good reward and for deliverance from punishment for us. O Brother! The time is approaching near when you and I will be called in the presence of Allah and shall be leaving soon.

O brother! Do not be worried at the troubles you have been facing and do not be alarmed. Pray to Allah to grant you, its recompense.

O brother! I consider death is far better for us than to live here. Now it is necessary for us to leave this transient world, because soon disturbances will come in succession one after the other. These disturbances will go on mounting and will crush up the virtuous people of the world. Swords will be unsheathed in these disturbances and death will surround men from all sides. Whosoever raises his head in these disturbances will certainly be killed. No tribe of all the tribes of the towns and the deserts of Arabia will remain unaffected. At that time the cruellest will be considered the most revered one, and the most pious one will be looked down upon. May Allah save us from the evils of that time.

O Abu Dharr, I pray for you all the time. May Allah keep us under His mercy and protect us from haughtiness in worship. He is a great disposer of our affairs. We always expect His generosity.

Peace be upon you”.

Huzayfah45

Scholars say that Abu Dharr was spending his days with his family at Rabzah when suddenly his son Dharr fell sick. There was no physician in that deserted place to approach for treatment except trust in Allah. At last, the disease aggravated till the time of his death approached. The distressed mother took up his head from the sand and put it on her knee. The son breathed his last. The mother and sister started bewailing, Abu Dharr was deeply shocked, but his trust in Allah consoled him. He controlled himself and didn't weep. As it was a desert there were no arrangements for funeral. History does not tell us at this point how Abu Dharr buried his son, but it is known from an authentic source what he did after burial and how he expressed his feelings in words. Muhaddith Ya'qub Kulayni writes: “When Abu Dharr's son Dharr died Abu Dharr put his hand on Dharr's grave and said, “O my son! May Allah have mercy on you. You were a very able son of mine. You have died while I am happy with you. You should know that, by Allah, I did not suffer any loss by your death, and I do not need anybody except Allah. O son! If there had been no consideration for the horror after death, I would have been happy to wish to replace you in the grave. But now to my mourning your death has kept you off mourning (for me). By Allah, I did not weep on your death but what you have suffered makes me weep. Would that I had known what was asked of you and what you said in reply. O Allah! I have excused my rights which he owed to me. O my nourisher! I pray you to excuse whatever rights he owed to you. My Lord! You are more forgiving than I”46

Shaykh Abbas Qummi writes in his book 'Safinatul Bihar' vol. 1 p. 483 that the words uttered by Abu Dharr on the grave of his son Dharr were also uttered by Imam Ja'far Sadiq ('a) on the grave of his son Isma'il.

Abu Dharr had not yet forgotten the death of his young son when his wife also left him forever. According to Allamah Abdul Hamid Abu Dharr and his family members were passing their days in such a condition that they had no proper arrangement for food except that they got a little piece of meat now and then out of the camel slaughtered for the government officials.47 They generally used to eat grass or other such things in those days. One day Abu Dharr's wife ate some poisonous grass by which she contracted a fatal disease and died.48 Abu Dharr also fell sick.

After the death of his wife Abu Dharr felt lonelier. He had only a daughter with him. When the people residing around Rabzah came to know of Abu Dharr's sickness some of them came to see him. According to the statement of Abu Dharr's daughter they said to him. “O Abu Dharr! What are you suffering from and what do you complain of?”

Abu Dharr replied, “I have complaint against my sins”

They said, “Do you desire something?”

He said, “Yes I desire to have Allah's mercy”

They said, “If you like we can call a physician”

He said, “Allah is the Absolute Physician. The diseases as well as the remedy are in His power. I don't stand in need of a physician”49 He was certain of his death.

Majlisi, on the authority of Sayyid Ibn Taus, quotes Mu’awiya Ibn Tha'labah as saying: “When Abu Dharr's condition deteriorated at Rabzah and we got its information we left Medina for Rabzah to see him. After inquiring about his condition, we desired him to make his will. He said that he had expressed his will, whatever it was, before the Commander of the Faithful.

We asked, “By the Commander of the Faithful do you mean Caliph Uthman?”

He said, “Never! By the Commander of the Faithful is meant one who is the rightful Commander of the Faithful. O Ibn Tha'labah! Listen to me! Abu Turab, (The Father of the Earth) Ali is he who is the blossom of the earth. He is a divine scholar of this ummah. Listen! You will see many abominable things in the world after his death'.

I said, “O Abu Dharr! We see that you make friends with those whom the Holy Prophet loved”

Now we want to say something about the place Rabzah where Abu Dharr was confined, and he was not allowed to go out of its bounds.

Scholars and historians agree that Rabzah is situated at three miles from Medina near Zate Araq on the way to Hijaz and at that time it was not more than desolate wilderness. Shaykh Muhammad' Abdoh writes in the footnote on page 17 of vol. 2, of Nahjul Balaghah that Rabzah is a place near Medina where the grave of Abu Dharr lies. Ibn Abu al-Hadid says that Abu Dharr's exile to Rabzah was one of the causes that led to the revolt of the Muslims against Uthman.

There is no doubt that Abu Dharr achieved the highest rank of faithfulness. He kept in view till the last moments of his life that he had promised to the Prophet (S) to speak the truth and not to mind any reproach for the sake of truth. Shah Walyullah Dehlavi writes that it was the practice of the Prophet (S) that he took oath of allegiance of different kinds from different people i.e. to go on Jihad, to renounce innovation, to establish the Islamic laws, and to speak the truth.50

The oath that he had taken from Abu Dharr was that of speaking the truth. Abu Dharr acted according to the oath of allegiance after fully knowing its implications, and why should he have not acted so, when he had the conviction, which admitted of no doubt, that whatever he was doing was in absolute conformity with the Will of Allah and the intentions of the Holy Prophet (S).51 In this respect he never cared for the mightiness of the government nor was he scared of his getting into troubles. He tolerated every kind of oppression and bore every kind of discomfort but did not stop from speaking the truth, till he was twice sent into exile. His last exile was without a parallel.

He lay confined in a desolate desert. To say nothing of a house for shelter, he had to stay under the shade of a tree, without any arrangement for food and without a place to reside, rest or sleep in. But with his lofty courage and determination Abu Dharr bore with cheerfulness all the hardships for the pleasure of Allah. His wife and young son having died, the time had now approached when he was waiting for his own departure in that desolate place with his only young daughter with him.

Alas! The last day of Abu Dharr's life approached in that desolate place. He was in prayers and his daughter was restless and anxious in view of her father's condition and approaching end. There was no man, not even an animal in sight. The moment was near for the angel of death to come, for the humanity to cry, and for the daughter to be deprived of her father’s love. She had not only seen but was still observing the helplessness of her father for whose love she became emotional again and again.

We here reproduce the tragic story of Abu Dharr's death as related by his daughter, in the light of Majlisi's writing. She says: “We were passing our days with untold sufferings in the wilderness. It so happened one day that we could not get anything to eat. We kept on searching round the jungle but could not find anything. My ailing father said to me, “Daughter! Why are you so much worried today?” I said, “Dad! I am extremely hungry and weakness has overtaken you also on account of intense hunger. I have tried my utmost to get something to eat but could not find anything so that I might feel honoured before you”. Abu Dharr said, “Do not be worried. Allah is the great disposer of our affairs”. I said, “Dad! This is correct but there is nothing in sight for the fulfilment of our needs. He said, “Daughter! Hold me by the shoulder and take me to such and such direction. Perhaps we may find something there”. I held him by the hand and started in the direction he had asked me to go. On the way my father asked me to make him sit on the ground. I seated him on the hot sand. He gathered some sand and lay down with his head upon it.

As soon as he lay down on the ground, his eyes began to revolve, and he got into the agony of death. Seeing this I started crying hoarsely. Then keeping control over himself he said, “Why do you cry, daughter?” I said, “What else shall I do, then father?” It is a desert and not a single man is seen here. I do not have a shroud for you and there is no gravedigger here. What will I do if you breathe your last in this desolate place?

He wept at my helplessness and said, “My daughter! Don't be worried. That friend of mine in whose love and in whose children's love I tolerated all these hardships had informed me of this event in advance. Listen! O my dear daughter! He had told before a group of his companions at the Battle of Tabuk that one of them would die in a desert and a party of companions would go for his funeral and burial. Now, none of them is alive except me. All of them have died in populated places. Only I am left over and in a desolate wilderness. I have never seen such a desert land where I am lying in the agony of death. My sweet daughter! When I die cover me with my cloak and sit down on the way leading to Iraq. A party of believers will pass by that way. Tell them that Abu Dharr, the companion of the Prophet, has breathed his last. Hence please arrange his burial”.

He was talking to me when the angel of death looked at his face. When my father looked at him his face flushed and he said, “O the angel of death! Where have you been uptil now? I have been waiting for you. O my friend! You have come in the hour of my great need. O the angel of death! May that man, who is not happy to see you never get deliverance. For Allah's sake take me soon to the most Merciful Allah so that I may be relieved of the hardships of the world”.

After that, he addressed Allah and said, “O my Nourisher! I swear by Your Being, and You know that I speak the truth that I never abominated death and always wished to meet You”.

After that the sweat of death appeared on the forehead of my father and looking at me, he turned his face away from the world forever. We are for Allah and to Him we shall return”.

The daughter of Abu Dharr continued, “When my father died, I ran crying to that path which led to Iraq. I was sitting there waiting for the coming party. Suddenly it occurred to me that the dead body of my father was lying alone. So, I ran up to the dead body. Again, I came back to the side of the path lest the party should pass by, and I might not inform it. Thus, I came and went several times.

Now suddenly I saw some people coming on camels. When they drew near, I went towards them with tears in my eyes and said to them, “O companions of the Prophet! A companion of the Prophet has died”. They asked me who he was. I replied, “My father, Abu Dharr Ghifari”.

As soon as they heard it, they got down from the camels and accompanied me weeping. When they reached the place, they cried and were very much shocked at his sad demise and busied themselves with his funeral rites.

The historian A'tham Kufi states that the party, which was going to Iraq comprised Ahnaf Ibn Qays Tamim, Sa'sa'ah Ibn Sauhan al 'Abdi, Kharijah Ibn Salat Tamimi, Abdullah Ibn Muslimah Tamimi, Hilal Ibn Malik Nazle, Jarir Ibn Abdullah Bajali, Malik Ibn Ashtar Ibn Harith etc. These people at once washed Abu Dharr and arranged for his shrouding. After the burial Malik Ibn Ashtar standing by the side of the grave delivered a speech that referred to Abu Dharr's affairs and a supplication about him. After the praise of the Almighty Allah, he said:

“O Allah! Abu Dharr was a companion of Your Prophet and a believer in Your Books and Your Prophets. He fought very bravely in Your way, remained steadfast to Your Islamic laws and never changed or distorted any of Your commands”

“O my Lord! Seeing some contraventions of the Book and the tradition he raised his voice and drew the attention of those responsible for the ummah towards making improvements, because of which they tortured him, drove him from place to place, humiliated him, turned him out of the country of your dear Prophet and put him to extreme hardships. At last, he breathed his last in a state of utter loneliness in a deserted place”

“O Allah! Grant Abu Dharr a big portion of those heavenly blessings which You have promised for the believers and take revenge on one who has banished him from Medina and give him full deserved punishment”

Malik Ashtar prayed for Abu Dharr in his speech and all those who were present there said “Amin” (May it be so).

Anyway, when they had finished with the funeral ceremonies, it was evening and they stayed there overnight. They set off the next morning”52 After Abu Dharr's burial these people left Rabzah but his daughter stayed there according to his will. After some days Caliph Uthman called her and sent her home.53

Abu Dharr's daughter was however still near her father's grave at Rabzah with a mind to stay there for a few days more when one night she saw Abu Dharr in her dream sitting and reciting the Holy Qur'an.

She said, “Dad! What happened to you, and to what extent have you been blessed by the Merciful Allah?”

He said, “O my daughter! Allah has bestowed on me limitless favour, has given me every comfort and granted me everything. I am very happy with His generosity. It is your duty to be busy in the worship of Allah as usual, and not to let any kind of pride and haughtiness come to you”54

Scholars and historians are unanimous that he died on 8th Zilhajjah, 32 A.H. at Rabzah. His age at the time of his death was eighty-five years.

Having suffered continuous oppressions, constant tortures, and hardships of the successive exiles at the hands of the worldly-minded men, Abu Dharr left this transient world at Rabzah, but the story of his love for Allah is still living and will last for ever. History is replete with examples; truthfulness and his straightforward and honest speeches are resounding in the hearts of the believers. He is still alive through his character even after his death; and he will remain immortal through the principles he held so dear.

The world knows that he died in the way of Allah. He suffered troubles and hardships in support of truth and in establishing and propagating the principles of Islam in the Islamic Government. But it is a pity that the tyrant does not repent of his tyranny. We reproduce this incident here in the word of the translator of the “History” written by Muhammad Ibn Ali Ibn A'tham Kufi, a historian of the 3rd century hijri. He writes:

“When the news of Abu Dharr's death reached Uthman, Ammar Ibn Yasir was present there. Ammar said, “May Allah have His Mercy upon Abu Dharr. Allah! Bear witness that we pray for mercy for him with all our heart and soul. O Allah! forgive him”.

As soon as the Caliph heard it he lost his temper and said, “O fool!” You will meet the same fate. Listen to me! I don't feel ashamed on account of the exile of Abu Dharr and his death in the wilderness”.

Ammar said, “By Allah, this will not be my end”.

Hearing this, the Caliph ordered his courtiers, “Push him out, banish him from Medina and send him to the same place where Abu Dharr had been sent. Let him also lead the same life and don't let him come to Medina as long as I am alive”.

Ammar said, “By Allah! I prefer the vicinity of wolves and dogs to my stay near you”. After that he rose from there and came back to his house.

When the Caliph decided to send Ammar to Rabzah and the news reached the tribe of Bani Makhzum they flew into a rage. They said among themselves that Uthman had crossed the bounds of decency. After that they held a council and thought that it would be better if before taking any step this matter is settled by compromise. With this aim in view, they came to Ali.

Ali ('a) asked them, “Why have all of you come at this time?”

They said, “A serious problem is facing us; the Caliph has decided to banish Ammar from Medina to Rabzah. Be kind enough to go to the Caliph and persuade him in suitable words to leave Ammar alone and not to banish him from the city otherwise such a disturbance will stir as would hardly be quelled”.

Imam Ali listened to them, consoled them and asked them not to make haste. He told them, “I'll go to the Caliph and will try to settle the matter. I am sure it will be settled amicably. I am fully conscious of the situation. I'll bring him round to your viewpoint.

After this Ali went to Caliph Uthman and said, “O Uthman! You are too hasty in some matters and ignore the suggestions of friends and advisors. Once you turned Abu Dharr out of Medina. He was a very virtuous Muslim, a dignified companion of the Prophet of Allah (S) and the best of immigrants. You sent him to Rabzah where the poor fellow died in solitude. On account of this incident, the Muslims have turned all the more against you. Now I hear that you have decided to banish Ammar as well from the city. This is not a good thing. Have fear of Allah and desist from banishing Ammar from Medina. For Allah's sake don't give such troubles to the companions of the Prophet and let them live in peace”

Hearing this Uthman angrily said to Ali. “You should be the first to be banished from the city because it is you who are ruining Ammar and others”.

Hearing these indecent words Ali said, “O Uthman! How dare you think like this about me? You will not be able to do it even if you wish it, and if you doubt my words just try. Then you will realize the actual state of affairs and will come to know whom you are facing. And now you say that I am ruining Ammar and others. By Allah all this disorder is from your side. I don't see any fault with them. You are committing such acts as are against the religion and decency. People cannot tolerate them, and are turning against you, and you cannot tolerate these things. You feel offended with everyone and then you cause them trouble. This attitude is far from the ways of the elders”. After that he rose from there and went out.

When the people of Bani Makkzum came to Ali, to know what the Caliph had told him in their case, Ali said, “Tell Ammar to remain indoors and not to come out. Allah will save him from the evil designs. The Caliph also came to know of this conversation through somebody and he gave up the idea of exiling Ammar.55

• 1. Including, Ibn Sa'd, in his Tabaqat, Volume IV, page 168; Bukhari in Sahih, Kitab al-Zakat; Ibn Abu al-Hadid in his Sharh an-Nahj ul-Balagha, Volume I, page 240 and Volume II, pages 375-87, Yaqubi in his History, Volume II, page 148; Ab ul-Hasan Ali Ibn Hussain Mas'udi, the famous traditionist and historian of the fourth century in his Muruju'dh-Dhahab, Volume I, page 438.
• 2. In Tabaqat, Volume IV, pages 167, 168; Ibn Abd ul-Birr in Isti'ab, Volume I, Chapter of Jundab, page 84; Tirmidhi in Sahih, Volume II, page 221; Hakim in Mustadrak, Volume III, page 342; Ibn Hajar in Isaba, Volume III, page 622 Muttaqi Hindi in Kanz ul-Ummal, Volume VI, page 169; Imam Ahmad Ibn Hanbal in Musnad, Volume II, page 163 and 175; Ibn Abu al-Hadid in Sharh an-Nahj ul-Balagha, Volume I, page 241; from Mahidi; Hafiz Abu Nu'aim Isfahani in Hilyat ul-Auliya and the author of Lisan ul-Arab.
• 3. In his Hilyat ul-Auliya, Volume I, page 162.
• 4. Which has been recorded by Imam Ahmad Ibn Hanbal in Musnad, Volume V page 156, Ibn Abu al-Hadid in Sharh an-Nahj ul-Balagha, Volume I, page 241, and Waqidi in his History from Ab ul-Aswad Du'ili..
• 5. Peshawar Nights by Sultanul Waizin Shirazi.
• 6. A Restatement of History of Islam and Muslims by Sayed Ali Asgher Razwy.
• 7. Nahjul Balagha sermon 130.
• 8. The Life of Muhammad.
• 9. al- Fitna-tul-Kubra {The Great Upheaval}, published in Cairo in 1959 p.163.
• 10. A Restatement of History of Islam and Muslims by Sayed Ali Asgher Razwy.
• 11. Hayat al-Qulub, by Allamah Majlisi vol. 2. and Abu Dharr al-Ghifari, by Allamah Subaiti.
• 12. al-Ghadir Allamah Amini, vol. 8, p. 302.
• 13. Abu Dharr al-Ghifari.
• 14. al-Ishtiraki az-Zahid, Tarikh al-Baladhuri, al-Ghadir, vol 8, p 293.
• 15. Tarikh Kamil, vol. 3, p. 24, Tafsir Ibn Kathir, part 10, p. 54.
• 16. Abu Dharr al-Ghifari.
• 17. Tabaqaat Ibn Sa'd, p. 176.
• 18. Tarikh Ibn Khaldun, p. 27.
• 19. Tarikh al-Baladhuri, vol. 5 p. 65.
• 20. Abu Dharr al-Ghifari.
• 21. Tarikh Ya'qubi, vol. 2 p. 148 and al-Ghadir, vol. 8, p. 299.
• 22. Tarikh al-Khatib al-Baghdadi, vol. 2, and vol. 5, Musnad Ahmad Ibn Hanbal vol. 1.
• 23. Hayat al-Qulub, vol. 2, p. 1043, al-Ghadir, vol. 8, p. 299, as quoted from Tarikh Ya'qubi.
• 24. Tabaqat Ibn Sa'd al-Waqidi, died 230 A.H. vol. 4, p.168.
• 25. Tarikh A'tham Kufi and Majalisul Mu'minin.
• 26. Majalisul Mu'minin, p. 94.
• 27. Tarikh Tabari, vol. 4, p. 534 and Iqdul Farid, vol. 2, p. 272.
• 28. Such as Abul Hasan Ali Ibn Hussain Ibn Ali al-Mas'udi (died 346 A.H.), Ahmad Ibn Abi Ya'qub and Ishaq Ibn Ja'far Ibn Wahhab Ibn Wazeh Ya'qubi (died 278 A.H.), and Muhammad Ibn Sa'd al-Zahri al-Basri, Katib al-Abbasi al-Waqidi (died 230 A.H.).
• 29. Murujuz Zahab al-Mas'udi, vol. 1, p. 438 and Tarikh Ya'qubi, vol. 2, p. 148.
• 30. Ali'imun Nubuwwah, al-Mawardi, p.146, printed Egypt.
• 31. Allamah Kashif al-Ghita, The Shia -Origin and Faith, ISP 1982.
• 32. al-Milal wan Nahl vol. 1, p. 25 printed in Bombay.
• 33. Kashkol Bahai.
• 34. Abu Dharr Ghifari, p.126 and Hayat al-Qulub vol. 2, p. 1039.
• 35. al-Mas'udi.
• 36. Murujuz Zahab-Mas'udi, vol. 1, p. 438, Tarikh Ya'qubi, vol. 2, p. 148, Tabaqat Ibn Sa'd, vol. 4, p. 168. Hayat al-Qulub, vol. 2, p. 1033. Majalisul Muminin p. 94, Tarikh A'tham Kufi, p. 131, Kitab al-Sufiyania, Abu Uthman Jahiz. 
• 37. Tarikhut Tabari, vol. 4, p. 527.
• 38. Saqifah, Ahmad Ibn Abdul Aziz Jauhari, Murujuz Zahab, vol.1, p. 438, Sharh Ibn Abu al-Hadid
• 39. Abu Dharr Ghifari, p. 146, Musnad Ahmad Ibn Hanbal, vol.5, p 197.
• 40. Anwar No'maniah.
• 41. Tarikh A'tham Kufi, p. 131, printed Dehli.
• 42. Abu Dharr al-Ghifari, p.165, printed Najaf, 1364 A.H..
• 43. Sharh Ibn Abu al-Hadid, vol. 1, p. 241, Murujuz Zahab Mus'udi, vol. 1, p. 238, Tarikh Ya'qubi, vol. 2, p. 148, Mustadrak Hakim, vol. 3, p. 343, Hulyah Abu Na'im, vol. 1, p. 162, Tabaqatul Kubra Ibn Sa'd, vol. 1, p. 166, Musnad Ahmad, vol. 5, p. 156 and p. 180, Sunan Abi Daud, vol. 2, p. 282, Fatahul Bari, vol. 3, p. 213, Umdatul Qari Sharh Sahih Bukhari, vol. 4, p. 291.
• 44. Hayat al-Qulub, vol. 2, p. 1046.
• 45. Shifa 'us Sudur, Abu Dharr al-Ghifari p. 105 Al-Fusul by Murtaza Alamul Huda.
• 46. Usul al-Kafi.
• 47. Tabari, vol. 5, p. 67.
• 48. Hayat al-Qulub, vol. 2, p. 1049.
• 49. Hayat al-Qulub.
• 50. Shifa'ul 'alil.
• 51. Futuhatul Makkiyah Ibn Arabi, chapter 269.
• 52. Tarikh Kamil, vol. 3, Izalatul Khulfa vol. 1, Tarikh Tabari, vol. 4.
• 53. Tarikh Tabari vol. 4 p. 527.
• 54. Hayat al-Qulub, vol. 2.
• 55. The Great Companion of the Prophet: Abu Dharr.