Anecdotes of Reflection Volume 3

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Anecdotes of Reflection

Anecdotes of Reflection Volume 3

Author:
Publisher: The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Anecdotes of Reflection Part 3

Author(s): Sayyid Ali Akbar Sadaaqat

Publisher(s): The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities

www.alhassanain.org/english

Table of Contents

Foreword 6

Transliteration Table 7

Introduction 8

Notes 10

41. Supplication 11

Short Explanation 11

1) The Supplication of Mashlul 11

2) Congregational Supplication 12

3) Repelling Calamities 13

4) Supplicating for Rain 13

5) Supplication for the Dead 14

Notes 14

42. Religion 15

Short Explanation 15

1) Religion is Dead 15

2) The Religiousness of the Learned One from Dizful 16

3) Religion Beside the Royal Throne 16

4) The Religiousness of Abu Ja’far Husaini 17

5) Religion-Selling by Samurah 17

Notes 18

43. Dhikr (Remembrance Of Allah) 19

Short Explanation 19

1) Remembering Allah when Confronting the Enemy 19

2) The Enamoured One 20

3) The Poor Ones Question the Noble Prophet 20

4) Remembering the Beloved while in Comfort 20

5) The Woman who Remembered Allah 21

Notes 22

44. Sustenance 23

Short Explanation 23

1) They Should Witness the Wisdom! 23

2) Incorrect Deduction from The Qur`an 23

3) Sustenance in the Measure of Sufficiency 24

4) Charity Increases Sustenance 25

5) Wealth from Unknown Places 25

Notes 26

45. Pleasure (Over Divine Acts) 27

Short Explanation 27

1) Complete Contentment with Allah 27

2) Pleased with Three Calamities 27

3) One of the Inmates of Paradise 28

4) Ammar in the Battle of Siffin 28

5) The Best Creation 29

Notes 29

46. Showing Off 31

Short Explanation 31

1) The Proud Monk 31

2) The Congregational Prayers 31

3) The Two Apparels 32

4) The Dissembled Worship 32

5) Informing People of Worship 33

Notes 33

47. Fornication 35

Short Explanation 35

1) Five Fornicators and Five Rulings 35

2) Interpretation of the Dream 36

3) Prophet Yahya’s Murderer was an Illegitimate Child 36

4) The Bath of Minjab 37

5) The Noble Prophet and the Youth 37

Notes 38

48. Generosity 39

Short Explanation 39

1) What Shall I Answer Imam al-Zaman? 39

2) More Generous than Hatim 40

3) Allah Loves Generosity 40

4) Three Hundred Gold Coins 41

5) The Extremely Generous Companion 42

Notes 43

49. Polytheism 44

Short Explanation 44

1) The Extremist Who Considered Himself a Shia 44

2) A Polytheist Turns Into a Believer 44

3) Concealed Polytheism 45

4) Disbelief and Polytheism 45

5) Debate with the Polytheists 46

Notes 47

50. Satan 48

Short Explanation 48

1) Prophet Nuh and Satan 48

2) Prophet Musa and Satan 48

3) Firawn 49

4) Muawiyah 49

5) Prophet Yahya and Satan 50

Notes 50

51. Patience 51

Short Explanation 51

1) Survival of Religion Lies in Patience 51

2) Ease After Patience 51

3) The Patience and Fortitude of Bilal 52

4) Patience is Better than Retaliation 53

5) The Wedding Night 53

Notes 54

52. Charity 55

Short Explanation 55

1) Auspicious and Inauspicious Times 55

2) Hatim’s Mother 55

3) In the Darkness of the Night 56

4) The Mother of the Satans 56

5) The Widely Respected Shia Government Minister 57

Notes 58

53. Silah Rahim 59

Short Explanation 59

1) Plague 59

2) The Imam’s Bonds of Kinship 59

3) Abbas, The Prophet’s Uncle 60

4) Non Observance of Silah Rahim & Death 61

5) The Painful Consequence of Breaking Family Ties 61

Notes 62

54. Oppression and Injustice 64

Short Explanation 64

1) The Oppression of Dadhanah 64

2) Working for the Oppressors 65

3) Retaliation 66

4) The Oppression of Dhahhak Himyari 66

5) The Incident of Harrah 67

Notes 68

55. Worship 69

Short Explanation 69

1) The Outcome of ‘Dry’ Worship 69

2) Worship out of Love 69

3) The Long Worshipper 70

4) Iblis’ Worship 70

5) Imam Sajjad 71

Notes 71

56. Covenants and Promises 72

Short Explanation 72

1) The Noble Prophet and Abu Haitham 72

2) The Conquered King of the Sasanid Dynasty 72

3) The Oath of Fudhul 73

4) Standing up for Islam until the End 73

5) The Muslim Slave 74

Notes 74

57. Justice 76

Short Explanation 76

1) Shadeed’s Governance 76

2) Impartiality Between Children 77

3) The Red Apparel 77

4) Equality in the Spoils of War 77

5) The Name of ‘Ali is Synonymous with Justice! 78

Notes 79

58. Chastisement 80

Short Explanation 80

1) The Chastisement of the People of ‘Ad 80

2) Ibn Muljam and the Chastisement in the Purgatory 81

3) The Recompense of Deeds 81

4) The Cause for the Descent of Chastisement 82

5) Chastisement of those who Conceal the Truth 82

Notes 83

59. Forgiveness 84

Short Explanation 84

1) Beating The Servant 84

2) Pardon for the Killer 84

3) Freedom of the Slave-Girl 85

4) The Son’s Pardon for the Killer 85

5) The Conquest of Mecca 86

Notes 86

60. Intellect 88

Short Explanation 88

1) Slaughtering the Gourd 88

2) Mature In Intellect 89

3) The Consequence of Foolishness 89

4) Imam ‘Ali and the Astrologer 90

5) The Insanity-Exhibiting Wise Person 91

Notes 91

Foreword

The concept of morality has existed since the creation of mankind. In the old days, therewas a clear distinction betwin 'good' morals and 'bad' morals although people did not always follow the former. During modern times, the distinction betwin good and bad has become blurred and morality has been significantly diluted. As a result, there is a danger that immorality will prevail over morality throughout the world.

There is no excuse for a Muslim to get caught in this quagmire. There is clear guidance from Allah through Noble Qur`an and the Prophets and Masoomin. Prophet Muhammad (Prayers be upon him and his Family) himself said, “I have been sent for the purpose of perfecting morals.” One of the best ways of understanding morality is by studying practical examples from the lives of Prophets and Masoomin.

A few books have been written on moral stories emanating from the Islamic world, one of them being 'Pearls of Wisdom', published by the Islamic Education Board of World Federation in March 1993. Bearing in mind the importance of the subject of Akhlaqiyat, IEB-WF is publishing 'Anecdotes for Reflection' in 5 parts. The source of this publication is the book 'Yaksad Mawzu'wa 500 Dastan' by Sayyid ‘Ali Akber Sadaqat. The translation from Farsi to English was carried out by Shaykh Shahnawaz Mahdavi. IEB - WF would like to thank Sayyid ‘Ali Akber Sadaqat and Shaykh Shahnawaz Mahdavi for their efforts and we pray to Allah (swt) to reward them amply.

May Allah (Fri from Imperfections and Exalted is he) accept this work as a further attempt by IEB - WF to propagate Islam.

Islamic Education Board

The World Federation of K S I Muslim Communities

Dhil Hijjah, 1426 / January 2006

Transliteration Table

The method of transliteration of Islamic terminology from the Arabic language has been carried out according to the standard transliteration table mentioned below.

Introduction

There are numerous ways for man to achieve guidance and emerge from darkness and move towards light. Allah, for the prosperity of man and perfection of his morals, has created proofs, evidences and vestiges1 so great in number that they are beyond reckoning and computation. For the guidance of mankind, He sent the Prophets with Clear Proofs2 , books, miracles and signs so that, perhaps, the people might perceive the right path and attain prosperity and success.

During the entire period of his prophethood, the Noble Prophet (s.a.w), with regards to refinement of souls and perfection of morals, was an exemplar in speech and did, and had (even) said, “I have been sent (as a Prophet) for (the purpose of) perfecting the morals”3

Man's problem lies in his disregard for virtues, acquisition of vices,inclination towards lust and obedience to the Shaytan. Some men stoop so low that they even lead their lives akin to animals. For the purpose of refinement and treatment of human morals, abatement of rebelliousness and controlling the natural disposition, the Noble Prophet spared no effort and mentioned all that was necessary in this regard.

Attainment of prosperity in this world and the hereafter is only accomplished under the auspices of a teacher and, at the same time, not every person can completely identify the two extremes of moral behaviour in order to demonstrate the moderate and balanced path. Allah,Who is the Absolute Wise, introduced all the Prophets, especially the Noble Prophet (s.a.w), as the 'teacher and trainer' of morals, so that the people, by following in his footsteps, distance themselves from vices and acquire the honour of the two worlds.

In the Qur`an, there exists a chapter by the name of اَلقَصَص (The Narratives), which itself is proof that man is in nid of stories and narratives.

In many places in the Qur`an, stories of Prophets, kings and nations have been mentioned. In addition, Allah has presented issues pertaining to wars, peace, family, religion, society and other similar topics, in the form of stories and narratives. By reading these accounts, the people can comprehend and distinguish the paths of progress and regress, and ascent and descent in every field, especially morals.

The entire chapter Yusuf has been devoted to the story of Yusuf, Yaqub, Zulaikha and the brothers. In the beginning of the Chapter, Allah says: “We narrate to you (O' Prophet) the most excellent of the narratives by (means of) whatWe have revealed to you this Qur`an.”4

While, in the concluding verse of this very chapter, He says: Indid (there) in the history of theirs, is a lesson for men of understanding.5

Indid, one of the distinguished feats of the Qur`an is this very story of Yusuf (a.s), which it refers to as the 'best of the narratives', and at the end of which, it says: “In these stories there is a lesson for those, who desire to take a moral and adopt the path of the Perfect Men.”

In this regard, Amirul Mo`minin (a.s), in Nahjul Balagha, says to his son Imam Hasan (a.s) “Even though I have not reached the age, which those before me have, yet I have looked into their behaviour and reflected over the events of their lives. I walked amongst their ruins till I was as one of them. In fact, by virtue of those of their affairs that have become known to me, it is as though I have lived with them from the first to the last. I have therefore been able to discern the impure from the clean and the benefit from the harm. I have selected for you the choicest of those matters and collected for you their good points while kiping away from you the useless ones.”

Years ago, I had written a book on ethics (for the treatment of vices), by the name of Ihya al-Qulub.Ever since, I had been reflecting over the idea of compiling a book on moral stories. It so happened that, divinely, an opportunity came up before me and with it the motivation for undertaking this assignment. In spite of the lack of necessary books, I contented myself with those that were available and commenced the compilation of this book, recording four to five stories for every topic.

I have certainly not come across any book which has been compiled in this fashion. Books like Namunah-e-Maarif-e-Islam and Pand-e-Tarikh have been present for around 30 years and I have made use of them too (in the course of this collection), but in those books, Qur`anic verses, traditions, poems and analogies have all been accumulated together; whereas, I have sought to satisfy myself by mentioning only the stories, while abstaining from presenting considerations relating to Qur`anic verses, traditions, poems and analogies, which would not only have increased the size of the book but would also have made it difficult to understand for many of the readers.

This collection caters for the general public, young and old alike, who are acquainted with basic reading and writing. As far as possible, I have endeavoured to omit scientific issues and those aspects, pertaining to traditions, whose comprehension would be demanding and exacting for the general masses.

Although some of the stories may not possibly possess any aspect of reality and actuality, what I have focused on is the admonition and 'taking-a-lesson' aspect contained in them, which hopefully, the honourable readers would perceive and comprehend.

As far as the issue of associating a story to a particular topic is concerned, I do not claim that the stories allude to just one topic or that particular one which has been specified here; rather, there are stories which can be associated with several other topics too, in addition to the topic under which it has been mentioned here.

When narrating a text or presenting a translation, I have not restricted myself to the literal meaning but, for a better comprehension, have resorted to paraphrasing, allusion and conceptual explanation too.

To avoid interference of topics with one another and prolongation of discussion, I have refrained from bringing forth topics which are related to those already presented. For example, Ithar (altruism) has been presented as one of the topics but Infaq (spending in the path of Allah) has been excluded.

To prevent the reader from experiencing exhaustion and boredom, and for the sake of variety, I have desisted from presenting stories of a monotonous kind, like those of philosophers and poets, but have strived to make the collection varied. In this way, the readers will, hopefully, derive a greater pleasure from the narratives.

In view of the fact that trustworthiness ought to be adhered to, I have referred every narrative presented here, to the book from which it has been extracted, also mentioning the volume and page. It is only with the objective of achieving a greater fluency of work that I have endeavoured to correct, polish or alter some of the words or sentences of the original text.

It is hoped that the readers, after going through the stories and narratives, reflect upon and take lessons from them so that they are able to create within themselves, a new impetus towards perfection of morals; and Allah Willing, those who are endowed with laudable morals, should relate them to others, for rectification and remedy of the weaker souls.

Sayyid ‘Ali Akbar Sadaqat

And our final prayer (is):

All Praise is due to Allah, the Lord of the Worlds.

Mordad, 1378 [July 1999]

Notes

1. Surat Ibrahim (14), Verse 5:

وَ لَقَدْ أَرْسَلْنَا مُوسى‏ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلـى النُّورِ

2. Suratul Hadid (57), Verse 25:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَ أَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَ الْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ

3. Safinatul Bihar, vol. 1, pg. 411:

بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الأَخْلاَقِ

4. Surat Yusuf (12), Verse 3:

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هذَا الْقُرْآنَ‏

5.Ibid., Verse 111:

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الأََلْبَابِ‏

41. Supplication

Allah, the Wise, has said:

أُدْعُونِــي أَسْتَجِبْ لَكُمْ

“Call upon Me, I will answer you.”1

Imam ‘Ali (a.s) said:

إِِدْفَعُوا أََمْوَاجَ الْبَلاَءِ عَنْکُمْ بِالدُّعاَءِ قَبْلَ وُرُودِ الْبَلاَءِ

“Ward away, by means of supplication, the waves of misfortunes before the arrival of misfortunes (themselves).”2

Short Explanation

The etiquette and conditions of supplication ought to be taken into regard and adhered to; the supplicant should carefully consider whom he is invoking and for whom or what purpose, he is supplicating.

The best of prayers is that man asks for obedience to Allah, drowning himself in His love and entrusting all his affairs to Him.

If Allah had not ordered us to supplicate and pray to him, but if we nevertheless had done so with sincerity, He, in His generosity, would have surely answered our prayers; accordingly, is it conceivable that the prayers of one, who adheres to the etiquette and conditions for supplication which Allah has prescribed, would not be answered?

When one invokes Allah, He either grants him his desire immediately, sets aside for him something better than what he had desired for, or wards away from him a great calamity.3

1) The Supplication of Mashlul

Imam Husain (a.s) narrates: “One dark night, my father and I were engaged in circumambulating the house of Allah when our attention was drawn towards a sound of weeping and lamentation. My father said to me: “O' Husain! Do you hear the wailings of a sinner, who has sought refuge in Allah? Locate him and bring him to me.”

In the darkness of the night I went in search of him; finding him betwin the Rukn and the Maqam, I brought him before my father.

He was a young man possessing an elegant stature and dressed in expensive clothes. My father said to him: “Who are you?” He replied: “I am an Arab”. My father inquired: “Why the wailing and lamentation?” He said: “Disobedience, sins and my father's curse have shattered my life and affected my health.”

He (a.s) asked: “What is your story?” The youth said: “I had a father who had become old and had been very loving and considerate towards me; however I always used to indulge in inappropriate acts. Try as much as he would to guide me, I would not mend my ways and, at times, even troubled and inconvenienced him.

One day I intended to take his money, which he had kept in his trunk, but coming to know of my scheme, he tried to stop me. In the ensuing meli I flung him to the ground; he attempted to rise but failed. I took the money and set about my way, but on the way out I heard him say: “This year I shall go to the house of Allah and curse you.”

For the next few days he engaged himself in prayers and fasts, and then started out for the holy Kaabah. I followed him and observed that taking hold of the Kaabah's curtain, he cursed me. He had hardly finished cursing me when I suddenly found that one side of my body had become numb and paralysed.” Having said this, the youth lifted his gown and pointed out his affliction.

He then continued: “I repented and sought his forgiveness. Thri years passed by and in the third year, during the season of Hajj, he agrid to pray for me. Together, we set off for Mecca and it was night when we reached the valley of Arak.” In the darkness of the night a large bird suddenly took off in flight and startled my father's camel as a result of which my father was hurled to the ground and died. I buried him there but my affliction, due to my father's curse, still persists.”

The Imam (a.s) said: “The supplication recommended by the Noble Prophet (s.a.w), shall come to your aid. It contains the Greatest Name (of Allah) and every miserable, sick or poor person who recites it shall have his desire fulfilled.”

Giving him the supplication, he (a.s) said: “Recite this supplication on the eve of the 10th of Dhul Hijjah - the eve of Eidul Adha - and come to me the following morning.”

As instructed, the youth approached the Imam (a.s) having been completely cured of his affliction. The Imam (a.s) asked: “How were you cured?” He said: “I recited the supplication on the eve of the tenth of Dhul Hijjah - all the while shedding tears of repentance. Having completed the recitation, I was about to recite it for the second time when I heard a voice say: “O' Youth! Enough! You have invoked Allah by means of the Greatest Name.” I fell into a slumber and witnessed the Noble Prophet (s.a.w) in my dreams. He (s.a.w) placed his hand upon my body and said: “You have been cured.” I woke up to find myself cured completely.'”

The supplication which Imam ‘Ali (a.s) had taught the youth was the supplication of Mashlul, the initial sentences of which are as follows:4

أَللٌّهُمَّ إِنِّــي أَسْئَلُكَ بِاسْمِكَ بِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِيمِ. يَا ذَا الْجَلاَلِ وَ الإِكْرَامِ …

“O' Allah, surely I ask you withYour name, In the Name of Allah, the Most Gracious, 'O' The Lord of Majesty and Bounty”.

2) Congregational Supplication

Hafs Ibn Umar Bajalli relates: “Once, I complained to Imam Sadiq (a.s) about my abject financial condition and the dismal state of life whereupon he (a.s) advised: 'When you return to Kufah, take ten dirhams and prepare some food, even if it necessitates selling the pillow upon which you sleep, and invite some of your brethren-in-faith for a meal and request them to pray for you.'”

Hafs said: “I returned to Kufah and despite all my efforts I was unable to make arrangements for the money. So, in accordance with the instructions of the Imam (a.s), I sold my pillow, prepared some food, invited some Mu'minin for a meal and requested them to pray for the termination of my problems. After eating, they prayed for me. By God! Only a short period had passed since the incident when, one day, someone began to knock at my door. Opening the door I saw that the person knocking was one with whom I had previously engaged in trade and owed me some money. He had come looking for me and handed me a large amount - around ten thousand dirhams - thus, clearing off his debt to me. From that day onwards my work began to expand and my state began to improve till I was eventually drawn out of my poverty and relieved of my troubles.”5

3) Repelling Calamities

The late Ayatullah Al-Hajj Sheikh Abdul Karim Haeri, the founder of the Hawzah Ilmiyyah of Qum recounts: “During the time when I was engaged in religious studies in the city of Samarra, an epidemic, in the form of plague, spread amongst the inhabitants of the city and everyday several people would die of the disease.

One day, some of the inhabitants of Samarra had gathered in the house of my teacher, the late Sayyid Muhammad Fisharki, when Ayatullah Mirza Muhammad Taqi Shirazi (d. 1338 ah), who, in terms of knowledge, was at par with the late Sayyid Fisharki, suddenly arrived. In the course of the conversation, the talk drifted towards the issue of the plague that had threatened the lives of all the people.

The late Mirza said: “If I were to issue a hukm (ruling), would it not be mandatory for it to be executed?” All those present said: “Yes.” He said: “I rule that from today onwards, for a period of ten days, the entire Shiite community of Samarra should recite “Ziyarat Ashura” and gift the rewards of this recitation to Hadhrat Narjis Khatun - the mother of Imam Mahdi (a.s) - in order that this calamity is repelled from them.”

Those present in the gathering informed the other Shiites of this ruling and all of them engaged themselves in reciting the “Ziyarat Ashura.” The following days onward, it was observed that none of the Shiites would die due to the disease whereas the non-Shiites continued to suffer deaths - and this became plainly manifest for all the inhabitants of the city, such that some of the non-Shiites used to question their Shiite friends: “How is it that our people die due to the disease, whereas there are no deaths on your side?”

The Shiites would answer: “All of us recite “Ziyarat Ashura” of Imam Husain (a.s) in order to remain protected from the epidemic and Allah wards away the calamity from us!”6

4) Supplicating for Rain

Once, during the time of Prophet Dawud (a.s), a famine struck. The people selected thri of their scholars, who procided outside the city to pray for rain.

The first of them pleaded: “O' Lord! You have ordered us to forgive one who has done injustice to us; we have done injustice to our own selves so forgive us.”

The second one implored: “O' Lord! You have instructed us to setfri the slaves; we are your slaves so set us fri.”

The third of them supplicated: “O' Lord! In your Torah you have commanded us not to drive away the poor and the unfortunate ones; we are the poor ones, who now stand at your door so do not kip us deprived (of your mercy).”

The supplications of these sincere and practicing scholars had hardly finished when Allah sent down rain over the people.7

5) Supplication for the Dead

When Bahiyah, a pious lady, was about to die, she raised her head towards the heaven and prayed: “O' The Lord, Who is my treasure! I place my trust in you; do not abandon me at the time of death and deliver me from the terror of the grave.”

After she died her son used to visit her grave every Thursday night and Friday morning; he would recite Qur`an and supplications, and seek forgiveness for his mother and the other inmates of the cemetery.

One night, witnessing his mother in his dreams, the youth grited her and asked: “How are you?” She said: “O' My son! The intensity of death is indescribable but praisebe to Allah, for I have been granted a beautiful place in the Barzakh.”

The youth asked: “Mother, do you have any desire?” She said: “Yes, my son. Always continue to recite the Noble Qur`an, supplications and ziyarat for me. I am pleased when you visit me on Thursday nights and Friday mornings. When you come, the other deceased ones say to me, “Bahiyah, your son has come.” This good news makes me and the other inmates around my grave happy.”

The youth continued to recite the Noble Qur`an and supplications for his mother and the others when one night he witnessed in his dreams that a large group had approached him. He asked them: “Who are you?” They replied: “We are the inmates of the cemetery and have come to thank you for reciting the supplications and the Noble Qur`an for us. We request you not to abandon this practice of yours.”8

Notes

1. Suratul Mu`min (40), Verse 60

2. Bihar al-Anwar, vol. 10, pg. 99

3. Tadhkeratul Haqa`iq , pg. 20

4. Muhaj al-Da’wat, pg. 153; DastanhaiAz Zindagi-e-’Ali, pg. 191

5. Baa MardumIn Guneh Barkhord Koneem, pg. 107

6. Dastanha-e-Shigeft, pg. 323

7. Shanidaniha-e-Tarikh, pg. 22; Mahajjatul Baidha, vol. 2, pg. 299

8. Muntakhab al-Tawarikh, pg. 849; Raudhatul Riyahin

Chapter 5

History bears witness that Abu Dharr was so much enlightened after embracing Islam that he became without a parallel. He achieved such perfection in purity of faith and sincerity of heart that he proved to be a beacon light for the people of insight. He enriched the people's mind with his counsels, after the appearance of Islam, taught them the lesson of equality and love, and showed them the way of obedience to Allah and the Holy Prophet.

His Islamic life had been so dignified that it had no parallel. Abdullah Subaiti writes that Abu Dharr was distinguished among those companions who excelled in piety, abstemiousness, worship of Allah, truthfulness, firmness in faith and peerless in resignation to the Will of Allah. His daily diet was, during the life time of the Holy Prophet, three kilo of dates and he maintained it throughout the rest of his life.

He further writes that he was so elevated in morality and virtue that the Holy Prophet had to include him, like Salman Farsi, in Ahlul Bayt (People of his House). Hafiz Abu Na'im says that Abu Dharr was a devout worshipper, a man of piety and had a highly contented heart. He was the fourth person to have embraced Islam .He had given up all evils even before the enforcement of Islamic law. It was his cherished goal not to bow down his head before the tyrant rulers. He stood firm in bearing pains and sorrows. He won distinction in learning by heart the traditions and exhortations of the Holy Prophet.

Abu Na'im writes that Abu Dharr did great service to the Holy Prophet and acquired the knowledge of the articles of faith and articles of the practice in his company, and abstained from evils. One speciality of his was that he used to ask questions from the Holy Prophet. He learnt by heart the meanings and interpretations given by him and was very greedy in this respect. In short, as far as possible, he not only satisfied himself with his questioning but gathered a vast treasure of Islamic knowledge for the followers of Islam.

Another notable deed of his life was that he treaded on the same path which the Holy Prophet meant and approved of, and for which he had commanded. He attached himself with Imam Ali after the Holy Prophet and did not forsake him at any moment. He followed him, and received benefit from his vast knowledge. He imbibed his knowledge, asceticism worship, benevolence, moral virtues and habits. That is why the Holy Prophet said;“Abu Dharr is the most truthful of this nation” . He said at another place,“Abu Dharr is like Prophet Isa (Jesus) in asceticism” . According to a tradition he said,“One who wants to see the austerity and modesty of Isa should look at Abu Dharr” .

It is obvious that the worship of a divine like Abu Dharr was not limited to ritual prayers only. He had practical proficiency in all the forms of worship. It is undeniable that to think over the existence of Allah and His creations is also a great worship. Abu Dharr was accomplished in this worship too.

Historians and traditionalists are unanimous that Abu Dharr had attained to the great degree of knowledge and it was because he acquired knowledge very sincerely in the company of the Holy Prophet. He put questions to the Prophet all the time and learnt his answers by heart. He had become well-versed in knowledge in his company.

The author of“Kitabud Darajatur Rafi'ah” says that Abu Dharr was reckoned in the rank of great scholars and austeres and held a distinctive rank in scholarship. He was a senior companion of the Prophet, was one of those great persons who fulfilled their covenant with Allah, viz. who kept their promise which they had made to Him about their following the complete faith, and was one of those four personalities whose love has been made obligatory on all.

Allamah Manazir Ahsan Gilani throwing light on the lofty scholarship of Abu Dharr writes:“Read the testimony of Ali, the best judge out of the companions, and the Gate of Knowledge and conclude yourself that he is right when he says, “Abu Dharr was very greedy and avaricious” .

Is this testimony of Imam Ali does not justify Abu Dharr's claim? Sometimes Abu Dharr himself said enthusiastically,“We have separated from the Holy Prophet at a time when there has not been left a single bird flying with flapping wings in the sky, about which we have not come to know some special thing” .1

Allamah Gilani writes about the knowledge of Abu Dharr,“Somebody asked Imam Ali, how he considered Abu Dharr” . He replied that ‘wa'aa 'ilman 'ajaza fihe,’ viz.“He (Abu Dharr) preserved knowledge which overpowered him” .

You have read how sensitive he was to accept impression, and can yourself surmise from the events. That is why he was always ready to act according as he heard from the Holy Prophet. Just as he tried to hear from the Holy Prophet he wanted to put it into action without the least hesitation. It was his earnest desire to see that his action completely conformed to knowledge.

Abu Dharr was so determined and firm about it that he never cared for the biggest power on earth if it came in his way. Sermons and exhortations could not shake him from the stand that he had taken. Taking pride in this distinction he sometimes said,“O people! On the Day of Judgment I shall remain nearest to the Holy Prophet's assembly, because I have heard him saying that the nearest to him on the Day of Judgment will be the man who departs from the world in the same condition in which he has left him. I swear by Allah that now nobody is left among you except I who am in my original state and have not been contaminated with anything new” .2

This was not his assertion only but the leader of the world and last of the Prophets had also certified it. It is written in the Tabaqat Ibn Sa'd that one day the Holy Prophet said,“Who amongst you will come to see me (at Kauthar) in the same condition in which I leave him” . Abu Dharr said,“I” . The Prophet said in reply to it,“You are true” , i.e. you will die in the same state of faith in which I leave you.

Imam Ali also used to say,“Now there is nobody left who does not fear the taunt and sarcasm of the reproacher in matters of Allah, except Abu Dharr” .

Hence 'ajaza fihe clearly means that Abu Dharr had been overpowered by his knowledge and information. He did not have control over doing against what he knew.

In other words, Abu Dharr acquired knowledge, knew its reality and basis and propagated it well. He never cared about anybody's reproach in communicating to the people the learnings which he had gathered from the Prophet. He was never cowed by any government. He was not moved by the politics of Mu'awiyah, nor was he overawed by the wealth of Uthman; but he called right, what the Prophet had called right, till he breathed last. He acted upon the principles and learnings as explained by the Holy Prophet and also repeated them verbally till he was exiled and died in a remotest place.

It is quoted from, the Commander of the Faithful, Imam Ali, in the book“al-Isti'ab” that Abu Dharr knew some of those secrets of knowledge which other people were unable to bear, and confined them to himself only.

Hafiz Basri writes in“Al-Mashariq” that faith has ten stages. One who has attained to the first stage, does not know the limits of the faith of the person who is in the second stage, and the one in the second stage is ignorant of the person in the third stage, and the same is the condition of all of the ten stages. Salman Farsi was at the acme of esoteric knowledge. Abu Dharr held the same position in relation to Salman as Moses had in relation to Khizr.

Kharajaski has written in“Kanz” that Salman while addressing Imam Ali used to say,“Be abi anta wa ummi ya qatila Kufah “, (O’ the martyr of Kufah! May my parents be sacrificed for you). He further said, “If I disclose those facts which I know of your (Imam Ali's) real insight an excitement will be stirred up within the people” .

Allamah Majlisi has quoted a hadith of the same type about Salman and Miqdad in“Sharhu Usulil Kafi” .

It means that when a companion cannot gauge the extent of the learning of another companion how can the common people bear the learnings of a firm believer like Abu Dharr.

Ali's above quoted remark“Knowledge overpowered Abu Dharr” can also be seen in Tabaqatul Kubra, vol. 5, Usudul Ghabah, vol. 5, and Sunan Abu Daud.

Abdul Hamid Jaudatus Sahar in his book“Al-Ishtiraki az-Zahid” writes:“Allah wanted to do good to him so he gave him the capacity and eagerness to learn, bestowed on him conviction and truthfulness and also discerning eyes and attentive ears. Hence he memorized whatever he heard from the Prophet of Islam. He got the tradition and narrated it. He was reckoned among the great traditionalists.”

Abdul Hamid writes on page 14 of the same book,“Abu Dharr was a muhaddith (narrator of hadith) of the first order, and spoke very fluent and eloquent Arabic. He was a model of a pious Muslim. Hence he became the most respectable of all the people. One day he was sitting in the masjid and was narrating, as usual, the traditions of the Prophet when a man expressed his wish to have seen the Prophet. Abu Dharr quoted the Prophet of Allah as having said that those people of his nation would love him most, who would come after him and would wish to see him even at the cost of their children and wealth” .

Morality means good habits and the knowledge of morals or ethics is a kind of practical philosophy. Abu Dharr had attained to the highest degree of morality. Good habits of the Holy Prophet reflected in his personality. There is nothing in his character which can be criticized by a just man. Whatever he did in his lifetime was an unparalleled example of morality, and whatever he said was according to the exigencies of society .This is something different if some ignorant people regard his good habits as impolite.

Allamah Subaiti says that the examples of morality set by Abu Dharr deserve commendation. The narrator says,“Seeing Abu Dharr wrapped in a black blanket in a corner of the masjid I asked him why he was sitting there alone. He said that he had heard the Holy Prophet saying: “It is better to sit in a lonely corner than to sit amidst the bad company and it is better to sit in the company of moralists than to sit in a lonely corner. To observe silence is better than telling a bad thing and to say a good thing is better than keeping quiet” .

Abu Dharr said that the Holy Prophet has told many things regarding the instruction in good morals. Here are seven of them:

1. Have friendship with poor people and try to keep them near yourself.

2. In order to improve your own condition have a look at the people of lesser means and do not compare yourself with the people of better means.

3. Do not beg of anybody for material help and make contentment your habit.

4. Have sympathy with your relatives and help them in their hour of need.

5. Do not hesitate to tell the truth even if the whole world turns against you.

6. Do not mind the reproaches of a blasphemous person about Allah.

7. Always keep saying,“La hawala wa la quwwata ilia billah” , (There is no power except Allah). In other words Allah is the Super Power. .

Abu Dharr says,“Having said these things the Prophet touching my chest with his hand said, “O Abu Dharr! No wisdom is better than good planning, no piety is better than self-control, and no beauty is better than good morals” .

Allamah Gilani quoting Musnad Ahmad bin Hanbal mentions only two precepts out of the above mentioned seven, which pertain to the friendship with the poor and to look at the people of lesser means, and then writes:

“In fact, this is the best remedy of the ailment of the love for riches and love for the world. Suppose there is a man who has a shirt of Muslin and a trouser of long-cloth to wear, wheat bread and mutton to eat, and a neat and clean clay house to live in. Now, if this man compares himself with a man who has nothing except a coarse dress, a bread of barley and a cottage of straw, he will thank Allah for his better condition and will be free from the mental tortures with which he would have suffered had he compared himself to a wealthier man with costlier dresses and more delicious food. This is the best way to get worldly satisfaction and other worldly benefits. But how many of us are acting upon it today? I even say that a man will not suffer any trouble if he acts upon this principle.”

This is the only golden rule for this world and for the Hereafter, which is explained in the following sentence of Shaykh Sa'di, the celebrated poet of Iran:

“I wept for a pair of shoes unless I saw a man who had no feet” .

After love for riches another part of the love for world is the love for status and power. This is even more dangerous and a cause for the corruption of the system of the world. The mischiefs perpetrated in the world by the slaves of wealth are much less than those caused by the over-ambitious for status and power.

The real cause of this disease is that when a man feels his own perfection in some field, he forgets the power of that Being who bestows this perfection on him, and considers himself of some consequence. Then he tries to make others, who are around him, realize his importance which he has attributed to himself.

With this end in view, he prepares plans according to the power of his thinking. It is seldom seen that a slave of greed and avarice leaves any stone unturned to achieve this end. He fills his mind with hypocrisy and remains busy all the time with making the world conscious of his existence through fair and foul means.

The perfection that Abu Dharr had achieved or was about to achieve, was that of piety. It was feared that it might produce in him pride and conceit, after which the ambition of status and honour sweeps away the peace of the world and the Hereafter. Hence the Prophet prevented it before hand and addressing Abu Dharr, one day, said to him in clear words:

“Allah said: O my bondmen! You are all sinners except those whom I keep safe. So all of you must be praying to me regularly for your forgiveness. I will forgive you. I forgave the sins of the person who considers Me powerful enough to redeem the sins and that I redeem them, and of the person who prayed for the forgiveness of his sins through My power” .

“O my slaves! All of you are deviators except those whom I show the right path. Hence you should pray to Me for guidance. All of you are poor and needy except those whom I make affluent. Pray to Me for your livelihood and remember that if all of your alive and dead, old and young, vicious and virtuous, become united to practice abstinence there will not be the least addition to My existing realm, and if all of you dead and alive, old and young, vicious and virtuous gather together and request Me to fulfil their needs and I satisfy their requirements there will not be any deficiency in My dominion not even equal to the quantity of water taken out with the needle when somebody dips it into the ocean. This is because I am the Bountiful, Forgiver, Great, Exalted and Dominant over all ends” .

Can anybody take pride in his existence or achievements and accomplishments after believing in the truthfulness of the Divine Glory and Majesty which you behold in this version? Can anybody take airs even for a moment after this? Can any believer in Allah excite sedition on the face of the earth for the sake of his station in life, honour, show and perpetuity after this? Who is crazy to be proud of his piety when everyone of us is a sinner?

When all the wealth of the rich people is under the control and authority of Allah; is not he a fool who shows vanity over the purses of money? If it is correct that our great and small cannot even untidily add a jot to the grandeur of the Divine dominion, what does a man who is only a handful of dust boast of? When this is the state of his freedom from want that even in matters of guidance and mental maturity he considers His favour and power to be the real agents, on what basis does a clergyman or a reformer consider his efforts worth appreciating?

Alas! When everything belongs to Him and we are simply poor and needy why, then, is this self-conceit and why this presumption and arrogance?

These were the commands and sermons which instilled the austerity of Prophet Isa in the spirit of Abu Dharr. Anyway, this was the case and even more than that the Prophet used to stir up the ascetic nature of Abu Dharr. But we should take special view of that side of his teachings and exhortations wherein Islam stands out distinguished from all other religions.

You must be feeling tempted to think that if this was the teaching of the Holy Prophet why did Islam oppose the monastic life and consider it one of the innovations of monks and clergymen?

I want to draw your attention to the reply of this question. Generally abstinence and piety mean to leave the cities for mountains and forests to worship Allah in seclusion. Abu Dharr narrates as under:

“The Holy Prophet told me that it is also a good turn to pick up stones from the path, to help the weak is also a charity and even the sexual intercourse with the wife is a charitable act” .3

I asked the Holy Prophet in astonishment,“Is it also a charity to cohabit with ones wife, although he satisfies his urge by this act? If a man satisfies his urge, will he also get a recompense for it? The Prophet said, “Well, tell me, would it not been a sin if you had satisfied this urge through some unlawful and forbidden means?” I replied,“Certainly” . He said,“You people think of the sin but not of the good. Usually those leading the life of austerity give up their practice of earning and craftsmanship and afterwards when their worldly needs press them hard they are willy-nilly driven in to begging” .

The Prophet one day called me and said,“Would you like to swear allegiance on the point that after it there will be only Heaven for you” . I replied,“Yes” . And then I stretched out my hand. The Holy Prophet said,“I want to take word from you that you will not beg anything of anybody” . I replied,“All right” . He said,“Not even that whip which falls down from your horse. You should rather, get down and pick it up yourself” .

Abu Dharr says that the Holy Prophet told him,“Do not think any kindness and favour to be trivial and insignificant. If you have nothing to give to a Muslim brother, you should at least meet him with a smiling face” .

Abu Dharr says,“My beloved (the Prophet) has made a will to me that I should keep on showing kindness to my relatives, even if I am unable to do it completely; 4 because it is very difficult” . Anyway, one should do good to all as far as possible.

Abu Dharr's character becomes apparent when we find that he is always seen in the company of indigent and the needy and holds the poor dear. He had a deep impression of Prophet's teachings and was not among the stone-hearted companions who could not be moved by the morals of the Prophet. He was such a staunch supporter of Imam Ali that he had fully absorbed the lofty character and the good habits of the Prophet.

The order of the Prophet was:“Give your slaves and maids (subordinates) what you eat, and give them to wear what you wear” .5 And the same was the routine of Abu Dharr .He always fed his slaves and slave-girls with what he ate and gave them to wear what he himself wore.

In view of the tradition of the Holy Prophet Abu Dharr considered marriage essential. He was married but to him marriage never meant joy and happiness. He thought that marriage was the name of following the tradition of the Holy Prophet. It is learnt about him that his wife accompanied him wherever he went.

Since his wife belonged to Africa, people sometimes said,“Do you keep a black woman? He used to answer, “I consider it better to have a black and ugly wife than to have a beautiful wife and be mentioned by people simply because of my wife's beauty” . Abu Dharr had great regard for his wife.

Hospitality is not only one of the best attributes, but it is the essence of humanism. The more aware one is of the principles of Islam the more imbued will he be with the spirit of hospitality.

Na'im bin Qa'nat Riyahi says,“One day I went to see Abu Dharr and said that I loved him as well as despised him at the same time” . Abu Dharr said,“How could these two states come together?” I said,“I have been killing my children. Now I have become aware that this has been a wrong practice. So whenever I think that I should come to you to ask about its redemption and forgiveness both the emotions rise at a time. When I thought that it would be better if you told me its solution the emotion of love rose high, but when I thought that it would be painful for me forever if you declared it as irremediable hatred against you swelled up. Now I have come to you for the solution of this problem” .

Abu Dharr said,“All right! Tell me if you have done all this during the days of ignorance or after accepting Islam?”

I said,“In the days of ignorance” .

Abu Dharr said,“Your sin has been forgiven. Islam is the remedy for all such pollutions and sins” .

On hearing it I became satisfied. After it I wanted to beg leave of him when he said,“Wait!” And I stopped at his instruction.

After this he asked his wife in gestures to bring some food for the guest. At this his wife went inside and came out after a while with food.

Abu Dharr said,“Na 'im, Bismillah” (which means begin eating in the name of Allah)

Before I started I requested him also to join me. He said,“I am fasting” . Saying this he started his prayers. I started eating and when I was about to finish meals he finished his prayers and started eating.

I said,“To tell a lie is a great sin in Islam and even if I presume somebody a liar it is possible that he may be a liar, but I wonder what opinion I should form of you” .

Abu Dharr said,“You have been sitting for such a long time with me. In which thing did you find me a liar?”

I said,“A little before you told me that you were fasting and now you are eating with me” .

He told me, and“I have not told a lie. I am fasting as well as eating with you” .

I asked him,“How?”

He said,“The Holy Prophet has said that whoever observes fast on the 13th, 14th and 15th day of this month of Sha'ban, in a way observes fast for the whole month. In other words, he will get the recompense of ten fasts for each fast. As I have observed fast during these dates I have right to think from the point of view of recompense that I am fasting the whole month” .6

Allamah Bayhaqi has also narrated an event of the same kind. Its summary is as follows:

One day Abu Dharr and Abdullah bin Shafiq Uqaili went to somebody as guests. Abu Dharr had already said that he was fasting and when food was brought he started eating. Abdullah hinted,“You are fasting” . Abu Dharr said, “I remember my fast. I have not forgotten it. I always observe fast strictly on those three days of every month which are called Ayyam-al-Beez and according to the tradition of the Holy Prophet regard myself fasting.7

Notes

1. Tabaqat Ibn Sa'd vol. 4, p.10

2. Tabaqat Ibn Sa'd and Musnad Ahmad bin Hanbal

3. Musnad Ahmad bin Hanbal

4. Musnad Ahmad bin Hanbal

5. Musnad Ahmad bin Hanbal

6. Musnad Ahmad bin Hanbal and Hayat ul-Qulub, Allamah Majlisi

7. Sunan Bayhaqi.

Chapter 6

Shaheed Thalith Allamah Nurullah Shustari writes:“He was one of the greatest companions and is reckoned among the foremost of the companions who embraced Islam. In embracing Islam his number was third, that is, he embraced Islam after Mother of the Faithful Khadijahtul Kubra and Commander of the Faithful Ali. According to the author of “Isti'ab” he was distinguished in knowledge, austerity, piety and truthfulness, among all the companions. Ali has said that Abu Dharr achieved that position in the acquisition and comprehension of religious learnings which nobody else could reach. The Holy Prophet used to say,“Abu Dharr is like Prophet Isa in my ummah. Abu Dharr possesses the same austerity as Prophet Isa had” .

According to a tradition one who wants to see the modesty of Prophet Isa should see Abu Dharr. Shaykh Saduq in his book“Uyunul Akhbar ar-Ridha” writes that Imam Ali ar-Ridha (a) has said from the authority of his forefathers that according to the hadith of the Holy Prophet,“Abu Dharr is the truthful person of this ummah” .

Ali says that Abu Dharr is the only person who will never care for any reproaches about Allah and His orders and commands, that is, he will say whatever is right and will act upon it, and will neither care for any threats in this connection, nor will he be over-awed by the power of the government.

Scholars have written that Abu Dharr had sworn allegiance to the Prophet (s) with the promise that in the faith of Allah he would not care for any reproacher and that he would speak out the truth howmuchsoever bitter it might be.

Truthfulness and courage is a quality which even the greatest personalities do not hold fast. The Holy Prophet (s) has prophesied this quality of Abu Dharr and said that Abu Dharr would perform a great role in this matter and will remain steadfast even in the face of severe persecution which he had to bear.

The Prophet said:“There is nobody more truthful than Abu Dharr between the canopy of the sky and the carpet of the earth” .1

In the elucidation of this hadith Allamah Subaiti writes:“The Holy Prophet addressing his companions said, “O my companions! Who is one out of you who will meet me on the Day of Reckoning in the same condition in which I leave him in the world?” On hearing this everyone kept quiet, except Abu Dharr who spoke that it was he. The Holy Prophet said,“No doubt! You are true” . After that he added,“O my companions! Remember what I am telling you. There is no man between the earth and the sky more truthful than Abu Dharr” .2

Allamah Majlisi has written some narratives after having quoted the above mentioned tradition in his book Hayat ul-Qulub.

Ibn Babwayh has narrated on reliable authority that somebody asked Imam al-Sadiq if Abu Dharr was better than the Ahlul Bayt of the Holy Prophet or otherwise. The Imam said,“How many months are there in a year?” He answered,“Twelve” . The Imam said,“How many of these months are respectable and sanctified?”

He said,“Four months? The Imam asked, “Is Ramadhan also included in those four months?” He said“No” . The Imam asked“Is Ramzan better or those four months?” He answered,“The month of Ramzan is better” . The Imam said,“The same is the case with us, the Ahlul Bayt. You cannot compare anybody with us” .

One day Abu Dharr was sitting in the company of people who were describing the virtues of this nation. Abu Dharr said,“Ali is best of all in this nation, and he is the apportioner of Heaven and Hell, the Siddiq and Farooq of the ummah and, the divine proof for this nation” .

Hearing it from him those hypocrites turned their faces from him and refuting his statement called him a liar. At once Abu Amamah rose from there, went to the Holy Prophet and told him what Abu Dharr had said, and how that group had refused to accept it. The Holy Prophet (s) said,“There is no man between the earth and the sky more truthful than Abu Dharr” .

The same book has narrated on another authority that somebody asked Imam Ja'far al-Sadiq (a) if that was an authentic hadith wherein the Holy Prophet (s) has declared like this. The Imam said,“Yes” . He said,“Then what positions do the Holy Prophet, Ali, Imam Hasan and Imam Husayn hold?” The Imam replied,“We are like the month of Ramadhan which contains one such night the worship of which is equal to that of one thousand months while the rest of the companions are like the respected month in relation to other months, and nobody can be compared with us, the Ahlul Bayt” .

It becomes as clear as day light from the above mentioned hadith of the Holy Prophet that Abu Dharr was second to none in truthfulness. The commentary and the elucidation of the same hadith as made by Subaiti, describes that Abu Dharr will leave the world in the same condition, in which the Prophet had left him, and will see him in the same condition in the Hereafter.

If it is looked into deeply, Abu Dharr's firm stand on the path which had been strengthened by the Holy Prophet (s) reveals his important virtue. Scholars agree on the point that Abu Dharr did not swerve an inch from the path of the Holy Prophet. After the Prophet even a companion like Salman was forced to swear allegiance and was so much beaten in the masjid one day that his neck became swollen. But Abu Dharr was never found silent.

Allamah Subaiti writes:“Abu Dharr was one of those followers of the Holy Prophet (s) who stuck to their path and stood firm on the covenant which they had made with Allah. He obeyed the Holy Prophet faithfully, followed in his footsteps and imitated his conduct. He did not leave Imam Ali (a) even for a moment, followed him to the end and received the benefits of the light of his knowledge.

Allamah Majlisi writes: Ibn Babwayh narrates on reliable authority from Imam Ja'far al-Sadiq (a) that one day Abu Dharr happened to pass by the Prophet (s) while Jibrail was talking to him in privacy in the form of “Dahyah Kalbi” . Abu Dharr went back presuming that Dahyah Kalbi was talking to the Prophet in private. After his return Jibrail said to the Prophet“O Muhammad! Abu Dharr came just now and went back without wishing me. Believe me if he had wished me I would have certainly wished him back. O Muhammad! Abu Dharr has an invocation with him which is well known among the Heavenly people. Look! When I go up to the heavens ask him of that” . He said,“All right” .

When Jibrail had left, and Abu Dharr came to the Prophet he said,“O Abu Dharr! Why did you not greet us when you came here a little before?” Abu Dharr replied,“When I came Dahyah Kalbi was sitting with you and you were busy in conversation with him. I thought you were talking about some secret things and did not consider it proper to intrude upon you. Therefore I went back” . The Holy Prophet said,“He was not Dahyah Kalbi but Jibrail who had come to me in the form of Dahyah Kalbi. O Abu Dharr! He was telling me that if you had wished him he would have wished you back. He was also telling me that you possess an invocation which is famous among the celestial people” . Abu Dharr felt very much ashamed and expressed his regret..

Then the Holy Prophet said,“O Abu Dharr! Just let me know the prayer which you read and which is talked of in the heavens” . Abu Dharr then told him the following prayer:

“Allahumma Inni Asalukal amna wal eimana bika wat tasdiqa bi nabiyyika wal afiyata min jami’il blaa'e wa shukra ‘alal afiyate wal ghina ‘an shirarin naase” .3

We find countless traditions of both Shi'ahs and Sunnis in which special orders have been given for the love of four companions. Scholars say that those four companions are Ali, Abu Dharr, Miqdad and Salman. Umar Kashi, writes in his Rijal, Abu Ja'far Qummi in Khasa'il, Abdullah Humayri in Qurbul Asnad, Shaykh Mufid in Ikhtisas, Ayashi in his commentary, Saduq in Uyun Akhbar ar-Ridha, Abdul Barr in Isti'ab, Ibn Sa'd in Tabaqat and the author of Usudul Ghabah in his book:“The Holy Prophet (s) says that Allah has commanded me to keep my four companions my friends and love them, and I have also been told that He (Allah) too holds them as friends. Here are the names of those four companions: 1. Ali bin Abi Talib. 2. Abu Dharr Ghifari 3. Miqdad bin Aswad 4. Salman Farsi.” 4

A tradition says that by four companions are meant Salman, Abu Dharr, Miqdad and Ammar. Scholars are of the opinion that these are the companions whom the Heaven and the dwellers of Heaven are fond of. It is narrated in a tradition that when a proclaimer will proclaim on the Day of Judgment,“Where are those companions of Muhammad bin Abdullah who did not break their promise of love for Ahlul Bayt al-Risalah, but remained steadfast to it?” Salman, Miqdad and Abu Dharr will stand up.

Allamah Nuri writes quoting Rauzatul Wai'zin of Shaykh Shahid Muhammad bin Ahmad bin Ali bin Fital Nishapuri that Imam Muhammad al-Baqir (a) has said,“There are ten degrees of faith. Miqdad has attained to eight degrees, Abu Dharr to nine and Salman to all the ten of them.”

Bond of brotherhood refers to that historical event in which the Holy Prophet had established brotherhood in the pairs of his companions before and after his migration.

Before the migration he established the bond of brotherhood between two companions so that they may remain sympathetic to each other. In this brotherhood he had in consideration the agreement of the temperaments of the pair. He made those two companions brother to each other as they had the similarity of nature and consonance of temperament. In this way he declared brotherhood between Abu Bakr and Umar, Talhah and Zubayr, Uthman and Abdur Rahman bin Auf, Hamza and Zayd bin Harithah, Salman and Abu Dharr and between Ali and himself.

Then five or eight months after the migration the Holy Prophet again established the bond of brotherhood in the same way. It was necessary to establish brotherhood between the immigrants and the supporters in order to create sympathy between them. In this connection he established brotherhood among fifty companions.

Allamah Shibli No'mani writes:“Islam has in its domain the best morals and perfect virtues. It was kept in view that the companions between whom the relationship of brotherhood was established had the similarity of taste. This unity of taste between the teacher and the student is necessary for the assimilation of knowledge. On inquiry and examination it is learnt that this unity of taste of those two who were made brothers was taken into consideration, and when we see that it is nearly impossible to judge completely and correctly the temperaments and tastes of hundreds of people in such a short time, it will have to be acknowledged that the Holy Prophet's judgment was an example of specific attribute of Prophethood” .5

Besides, this is also worthy of note that the Prophet got nobody possessing the taste of Ali either among the“Muhajirin” (immigrants) or the“Ansar” (supporters). Ali said,“O Messenger of Allah! With whom have you united me as brother? He replied, “You are my brother in this world as well as in the Hereafter” . That is why Ali announced again and again from the pulpit of the Masjid of Kufa,“I am the slave of Allah and brother of the Prophet of Allah” .6 The Holy Prophet also said about Salman,“Salman is one of our Ahlul Bayt (People of the House)” .

In my opinion this is also one of the superior merits of Abu Dharr that a person of mature judgment like the Holy Prophet (s) declared him the brother of Salman. Allamah Subaiti quotes the statement of Saleh al-Ahwal who had heard Imam Ja'far al-Sadiq (a) saying that the Holy Prophet established the bond of brotherhood between Salman and Abu Dharr and asked Abu Dharr not to oppose Salman.7

The status of Abu Dharr is so high that the verses of the Holy Qur'an have been revealed in his praise. Here is one of them:

“The righteous striving believers will have the gardens of Paradise as their dwelling place and therein they will live forever” .8

Imam Ja'far al-Sadiq (a) says that this verse has been revealed about Abu Dharr, Miqdad, Ammar and Salman. According to a tradition, the Prophet said that Allah had commanded him to love Salman, Abu Dharr, Miqdad and Ammar, and he further added that he himself held them friends. According to another tradition the Prophet said,“Paradise is eager for these people” .9

Allamah Gilani writes that Abu Dharr's honour and prestige were increasing day by day in the circle of the Prophet, so much so, that when the Holy Prophet went for the Battle of Zaat al-Ruqa10 he made him the chief of Medina, and not he alone was appointed a chief but for his sake sometimes other Ghifaris also got this rank. For example, the Holy Prophet appointed Saya' bin Urfah al-Ghifari as the chief of Medina on the occasion of the Battle of Daumatul Jandal.11

It was a common practice in Arabia that whenever somebody rode a camel he made his special man his“file” . When the file sat behind, he used to hold the rider by the waist. According to this general tradition the Holy Prophet also made somebody his file. During the last pilgrimage his file was Fazl bin Abbas bin Abdul Muttalib.

The companions considered it a great honour to be a file. The file of the Prophet was called“Radifun Nabi” . The scholars say that the Prophet bestowed this honour mostly upon Abu Dharr. The Prophet used to ride not only the camels but also other smaller animals. Asses have also been often seen for his riding. He used to seat Abu Dharr behind him and rode talking to him.12

Shah Walyullah Dehlavi, while describing the disturbances in Islam writes about the event of Harrah: Abu Dawud quotes Abu Dharr who said,“One day I was riding behind the Holy Prophet on an ass. When we had gone out of the populated area of Medina he asked me as to what my condition would be when hunger overtakes Medina, and I would hardly bear it before I could reach the masjid from my bed. I said, “Allah and His Messenger know it best” , He said,“O Abu Dharr! Do not go for begging at that time” , Then he said,“What would be your condition when the price of a grave is equal to that of a slave due to high death rate?” I said,“Allah and His Messenger know it best” , He said,“O Abu Dharr! Practise patience then” .

Again he asked,“O Abu Dharr! What will be your condition when there is such a general massacre in Medina that the stones and the sand will be soaked in blood?” I replied,“Allah and His Messenger know well” He said,“You should, then, confine yourself to your house” I asked,“Should I take the sword in hand at that time?” He replied,“If you do so you will be considered their partner” , I then asked,“O Messenger of Allah! What should I do then?” He said,“Even if you fear that the flash of the sword would dazzle your eyes, you should only cover your face with the cloth of your dress, and do not fight but be silent” .

It is given on page 176 in vol. 5 of Musnad Ahmad bin Hanbal (printed in Egypt) that the Holy Prophet (s) used to confide in Abu Dharr his secrets and said that he trusted him fully well. Abu Dharr, too, was very keen to guard his secrets. Whenever he was asked about a tradition he said,“Except those things which the Holy Prophet (s) has told me to keep secret I am willing to tell you everything.You may ask me whatever you want to” .

Notes

1. Mustadrak Hakim p. 342, Isabah ibn Hajar 'Asqalani, vol. 2 p. 622, Fehrist-i Tusi, p. 70

2. Tarikhul A'immah p. 251.

3. Hayat ul-Qulub, vol. 2 p. 455, Mustatraf, vol. 1, p. 166 ; Rabi'ul Abrar, chapter 23, hand written, Mamba'us Sadiqin.

4. Mishkat Sharif p. 572

5. Siratun Nabi vol.1, p.112.

6. Tarikh Abul Fida, vol. 1, p.127.

7. Abu Dharr al-Ghifari p.86 as quoted by Usulul Kafi.

8. Surah al-Kahf, 18: 107

9. Hayat ul-Qulub, vol. 2.

10. This battle was called Zaat al-Ruqa' (the battle of Patches of Cloth) because the path was stony and rugged, on account of which the feet of the people were rent and they had tied them with patches of cloth. (Zaadul Ma'ad).

11. Zaadul Ma'ad

12. Tabaqat Ibn Sa'd

Chapter 5

History bears witness that Abu Dharr was so much enlightened after embracing Islam that he became without a parallel. He achieved such perfection in purity of faith and sincerity of heart that he proved to be a beacon light for the people of insight. He enriched the people's mind with his counsels, after the appearance of Islam, taught them the lesson of equality and love, and showed them the way of obedience to Allah and the Holy Prophet.

His Islamic life had been so dignified that it had no parallel. Abdullah Subaiti writes that Abu Dharr was distinguished among those companions who excelled in piety, abstemiousness, worship of Allah, truthfulness, firmness in faith and peerless in resignation to the Will of Allah. His daily diet was, during the life time of the Holy Prophet, three kilo of dates and he maintained it throughout the rest of his life.

He further writes that he was so elevated in morality and virtue that the Holy Prophet had to include him, like Salman Farsi, in Ahlul Bayt (People of his House). Hafiz Abu Na'im says that Abu Dharr was a devout worshipper, a man of piety and had a highly contented heart. He was the fourth person to have embraced Islam .He had given up all evils even before the enforcement of Islamic law. It was his cherished goal not to bow down his head before the tyrant rulers. He stood firm in bearing pains and sorrows. He won distinction in learning by heart the traditions and exhortations of the Holy Prophet.

Abu Na'im writes that Abu Dharr did great service to the Holy Prophet and acquired the knowledge of the articles of faith and articles of the practice in his company, and abstained from evils. One speciality of his was that he used to ask questions from the Holy Prophet. He learnt by heart the meanings and interpretations given by him and was very greedy in this respect. In short, as far as possible, he not only satisfied himself with his questioning but gathered a vast treasure of Islamic knowledge for the followers of Islam.

Another notable deed of his life was that he treaded on the same path which the Holy Prophet meant and approved of, and for which he had commanded. He attached himself with Imam Ali after the Holy Prophet and did not forsake him at any moment. He followed him, and received benefit from his vast knowledge. He imbibed his knowledge, asceticism worship, benevolence, moral virtues and habits. That is why the Holy Prophet said;“Abu Dharr is the most truthful of this nation” . He said at another place,“Abu Dharr is like Prophet Isa (Jesus) in asceticism” . According to a tradition he said,“One who wants to see the austerity and modesty of Isa should look at Abu Dharr” .

It is obvious that the worship of a divine like Abu Dharr was not limited to ritual prayers only. He had practical proficiency in all the forms of worship. It is undeniable that to think over the existence of Allah and His creations is also a great worship. Abu Dharr was accomplished in this worship too.

Historians and traditionalists are unanimous that Abu Dharr had attained to the great degree of knowledge and it was because he acquired knowledge very sincerely in the company of the Holy Prophet. He put questions to the Prophet all the time and learnt his answers by heart. He had become well-versed in knowledge in his company.

The author of“Kitabud Darajatur Rafi'ah” says that Abu Dharr was reckoned in the rank of great scholars and austeres and held a distinctive rank in scholarship. He was a senior companion of the Prophet, was one of those great persons who fulfilled their covenant with Allah, viz. who kept their promise which they had made to Him about their following the complete faith, and was one of those four personalities whose love has been made obligatory on all.

Allamah Manazir Ahsan Gilani throwing light on the lofty scholarship of Abu Dharr writes:“Read the testimony of Ali, the best judge out of the companions, and the Gate of Knowledge and conclude yourself that he is right when he says, “Abu Dharr was very greedy and avaricious” .

Is this testimony of Imam Ali does not justify Abu Dharr's claim? Sometimes Abu Dharr himself said enthusiastically,“We have separated from the Holy Prophet at a time when there has not been left a single bird flying with flapping wings in the sky, about which we have not come to know some special thing” .1

Allamah Gilani writes about the knowledge of Abu Dharr,“Somebody asked Imam Ali, how he considered Abu Dharr” . He replied that ‘wa'aa 'ilman 'ajaza fihe,’ viz.“He (Abu Dharr) preserved knowledge which overpowered him” .

You have read how sensitive he was to accept impression, and can yourself surmise from the events. That is why he was always ready to act according as he heard from the Holy Prophet. Just as he tried to hear from the Holy Prophet he wanted to put it into action without the least hesitation. It was his earnest desire to see that his action completely conformed to knowledge.

Abu Dharr was so determined and firm about it that he never cared for the biggest power on earth if it came in his way. Sermons and exhortations could not shake him from the stand that he had taken. Taking pride in this distinction he sometimes said,“O people! On the Day of Judgment I shall remain nearest to the Holy Prophet's assembly, because I have heard him saying that the nearest to him on the Day of Judgment will be the man who departs from the world in the same condition in which he has left him. I swear by Allah that now nobody is left among you except I who am in my original state and have not been contaminated with anything new” .2

This was not his assertion only but the leader of the world and last of the Prophets had also certified it. It is written in the Tabaqat Ibn Sa'd that one day the Holy Prophet said,“Who amongst you will come to see me (at Kauthar) in the same condition in which I leave him” . Abu Dharr said,“I” . The Prophet said in reply to it,“You are true” , i.e. you will die in the same state of faith in which I leave you.

Imam Ali also used to say,“Now there is nobody left who does not fear the taunt and sarcasm of the reproacher in matters of Allah, except Abu Dharr” .

Hence 'ajaza fihe clearly means that Abu Dharr had been overpowered by his knowledge and information. He did not have control over doing against what he knew.

In other words, Abu Dharr acquired knowledge, knew its reality and basis and propagated it well. He never cared about anybody's reproach in communicating to the people the learnings which he had gathered from the Prophet. He was never cowed by any government. He was not moved by the politics of Mu'awiyah, nor was he overawed by the wealth of Uthman; but he called right, what the Prophet had called right, till he breathed last. He acted upon the principles and learnings as explained by the Holy Prophet and also repeated them verbally till he was exiled and died in a remotest place.

It is quoted from, the Commander of the Faithful, Imam Ali, in the book“al-Isti'ab” that Abu Dharr knew some of those secrets of knowledge which other people were unable to bear, and confined them to himself only.

Hafiz Basri writes in“Al-Mashariq” that faith has ten stages. One who has attained to the first stage, does not know the limits of the faith of the person who is in the second stage, and the one in the second stage is ignorant of the person in the third stage, and the same is the condition of all of the ten stages. Salman Farsi was at the acme of esoteric knowledge. Abu Dharr held the same position in relation to Salman as Moses had in relation to Khizr.

Kharajaski has written in“Kanz” that Salman while addressing Imam Ali used to say,“Be abi anta wa ummi ya qatila Kufah “, (O’ the martyr of Kufah! May my parents be sacrificed for you). He further said, “If I disclose those facts which I know of your (Imam Ali's) real insight an excitement will be stirred up within the people” .

Allamah Majlisi has quoted a hadith of the same type about Salman and Miqdad in“Sharhu Usulil Kafi” .

It means that when a companion cannot gauge the extent of the learning of another companion how can the common people bear the learnings of a firm believer like Abu Dharr.

Ali's above quoted remark“Knowledge overpowered Abu Dharr” can also be seen in Tabaqatul Kubra, vol. 5, Usudul Ghabah, vol. 5, and Sunan Abu Daud.

Abdul Hamid Jaudatus Sahar in his book“Al-Ishtiraki az-Zahid” writes:“Allah wanted to do good to him so he gave him the capacity and eagerness to learn, bestowed on him conviction and truthfulness and also discerning eyes and attentive ears. Hence he memorized whatever he heard from the Prophet of Islam. He got the tradition and narrated it. He was reckoned among the great traditionalists.”

Abdul Hamid writes on page 14 of the same book,“Abu Dharr was a muhaddith (narrator of hadith) of the first order, and spoke very fluent and eloquent Arabic. He was a model of a pious Muslim. Hence he became the most respectable of all the people. One day he was sitting in the masjid and was narrating, as usual, the traditions of the Prophet when a man expressed his wish to have seen the Prophet. Abu Dharr quoted the Prophet of Allah as having said that those people of his nation would love him most, who would come after him and would wish to see him even at the cost of their children and wealth” .

Morality means good habits and the knowledge of morals or ethics is a kind of practical philosophy. Abu Dharr had attained to the highest degree of morality. Good habits of the Holy Prophet reflected in his personality. There is nothing in his character which can be criticized by a just man. Whatever he did in his lifetime was an unparalleled example of morality, and whatever he said was according to the exigencies of society .This is something different if some ignorant people regard his good habits as impolite.

Allamah Subaiti says that the examples of morality set by Abu Dharr deserve commendation. The narrator says,“Seeing Abu Dharr wrapped in a black blanket in a corner of the masjid I asked him why he was sitting there alone. He said that he had heard the Holy Prophet saying: “It is better to sit in a lonely corner than to sit amidst the bad company and it is better to sit in the company of moralists than to sit in a lonely corner. To observe silence is better than telling a bad thing and to say a good thing is better than keeping quiet” .

Abu Dharr said that the Holy Prophet has told many things regarding the instruction in good morals. Here are seven of them:

1. Have friendship with poor people and try to keep them near yourself.

2. In order to improve your own condition have a look at the people of lesser means and do not compare yourself with the people of better means.

3. Do not beg of anybody for material help and make contentment your habit.

4. Have sympathy with your relatives and help them in their hour of need.

5. Do not hesitate to tell the truth even if the whole world turns against you.

6. Do not mind the reproaches of a blasphemous person about Allah.

7. Always keep saying,“La hawala wa la quwwata ilia billah” , (There is no power except Allah). In other words Allah is the Super Power. .

Abu Dharr says,“Having said these things the Prophet touching my chest with his hand said, “O Abu Dharr! No wisdom is better than good planning, no piety is better than self-control, and no beauty is better than good morals” .

Allamah Gilani quoting Musnad Ahmad bin Hanbal mentions only two precepts out of the above mentioned seven, which pertain to the friendship with the poor and to look at the people of lesser means, and then writes:

“In fact, this is the best remedy of the ailment of the love for riches and love for the world. Suppose there is a man who has a shirt of Muslin and a trouser of long-cloth to wear, wheat bread and mutton to eat, and a neat and clean clay house to live in. Now, if this man compares himself with a man who has nothing except a coarse dress, a bread of barley and a cottage of straw, he will thank Allah for his better condition and will be free from the mental tortures with which he would have suffered had he compared himself to a wealthier man with costlier dresses and more delicious food. This is the best way to get worldly satisfaction and other worldly benefits. But how many of us are acting upon it today? I even say that a man will not suffer any trouble if he acts upon this principle.”

This is the only golden rule for this world and for the Hereafter, which is explained in the following sentence of Shaykh Sa'di, the celebrated poet of Iran:

“I wept for a pair of shoes unless I saw a man who had no feet” .

After love for riches another part of the love for world is the love for status and power. This is even more dangerous and a cause for the corruption of the system of the world. The mischiefs perpetrated in the world by the slaves of wealth are much less than those caused by the over-ambitious for status and power.

The real cause of this disease is that when a man feels his own perfection in some field, he forgets the power of that Being who bestows this perfection on him, and considers himself of some consequence. Then he tries to make others, who are around him, realize his importance which he has attributed to himself.

With this end in view, he prepares plans according to the power of his thinking. It is seldom seen that a slave of greed and avarice leaves any stone unturned to achieve this end. He fills his mind with hypocrisy and remains busy all the time with making the world conscious of his existence through fair and foul means.

The perfection that Abu Dharr had achieved or was about to achieve, was that of piety. It was feared that it might produce in him pride and conceit, after which the ambition of status and honour sweeps away the peace of the world and the Hereafter. Hence the Prophet prevented it before hand and addressing Abu Dharr, one day, said to him in clear words:

“Allah said: O my bondmen! You are all sinners except those whom I keep safe. So all of you must be praying to me regularly for your forgiveness. I will forgive you. I forgave the sins of the person who considers Me powerful enough to redeem the sins and that I redeem them, and of the person who prayed for the forgiveness of his sins through My power” .

“O my slaves! All of you are deviators except those whom I show the right path. Hence you should pray to Me for guidance. All of you are poor and needy except those whom I make affluent. Pray to Me for your livelihood and remember that if all of your alive and dead, old and young, vicious and virtuous, become united to practice abstinence there will not be the least addition to My existing realm, and if all of you dead and alive, old and young, vicious and virtuous gather together and request Me to fulfil their needs and I satisfy their requirements there will not be any deficiency in My dominion not even equal to the quantity of water taken out with the needle when somebody dips it into the ocean. This is because I am the Bountiful, Forgiver, Great, Exalted and Dominant over all ends” .

Can anybody take pride in his existence or achievements and accomplishments after believing in the truthfulness of the Divine Glory and Majesty which you behold in this version? Can anybody take airs even for a moment after this? Can any believer in Allah excite sedition on the face of the earth for the sake of his station in life, honour, show and perpetuity after this? Who is crazy to be proud of his piety when everyone of us is a sinner?

When all the wealth of the rich people is under the control and authority of Allah; is not he a fool who shows vanity over the purses of money? If it is correct that our great and small cannot even untidily add a jot to the grandeur of the Divine dominion, what does a man who is only a handful of dust boast of? When this is the state of his freedom from want that even in matters of guidance and mental maturity he considers His favour and power to be the real agents, on what basis does a clergyman or a reformer consider his efforts worth appreciating?

Alas! When everything belongs to Him and we are simply poor and needy why, then, is this self-conceit and why this presumption and arrogance?

These were the commands and sermons which instilled the austerity of Prophet Isa in the spirit of Abu Dharr. Anyway, this was the case and even more than that the Prophet used to stir up the ascetic nature of Abu Dharr. But we should take special view of that side of his teachings and exhortations wherein Islam stands out distinguished from all other religions.

You must be feeling tempted to think that if this was the teaching of the Holy Prophet why did Islam oppose the monastic life and consider it one of the innovations of monks and clergymen?

I want to draw your attention to the reply of this question. Generally abstinence and piety mean to leave the cities for mountains and forests to worship Allah in seclusion. Abu Dharr narrates as under:

“The Holy Prophet told me that it is also a good turn to pick up stones from the path, to help the weak is also a charity and even the sexual intercourse with the wife is a charitable act” .3

I asked the Holy Prophet in astonishment,“Is it also a charity to cohabit with ones wife, although he satisfies his urge by this act? If a man satisfies his urge, will he also get a recompense for it? The Prophet said, “Well, tell me, would it not been a sin if you had satisfied this urge through some unlawful and forbidden means?” I replied,“Certainly” . He said,“You people think of the sin but not of the good. Usually those leading the life of austerity give up their practice of earning and craftsmanship and afterwards when their worldly needs press them hard they are willy-nilly driven in to begging” .

The Prophet one day called me and said,“Would you like to swear allegiance on the point that after it there will be only Heaven for you” . I replied,“Yes” . And then I stretched out my hand. The Holy Prophet said,“I want to take word from you that you will not beg anything of anybody” . I replied,“All right” . He said,“Not even that whip which falls down from your horse. You should rather, get down and pick it up yourself” .

Abu Dharr says that the Holy Prophet told him,“Do not think any kindness and favour to be trivial and insignificant. If you have nothing to give to a Muslim brother, you should at least meet him with a smiling face” .

Abu Dharr says,“My beloved (the Prophet) has made a will to me that I should keep on showing kindness to my relatives, even if I am unable to do it completely; 4 because it is very difficult” . Anyway, one should do good to all as far as possible.

Abu Dharr's character becomes apparent when we find that he is always seen in the company of indigent and the needy and holds the poor dear. He had a deep impression of Prophet's teachings and was not among the stone-hearted companions who could not be moved by the morals of the Prophet. He was such a staunch supporter of Imam Ali that he had fully absorbed the lofty character and the good habits of the Prophet.

The order of the Prophet was:“Give your slaves and maids (subordinates) what you eat, and give them to wear what you wear” .5 And the same was the routine of Abu Dharr .He always fed his slaves and slave-girls with what he ate and gave them to wear what he himself wore.

In view of the tradition of the Holy Prophet Abu Dharr considered marriage essential. He was married but to him marriage never meant joy and happiness. He thought that marriage was the name of following the tradition of the Holy Prophet. It is learnt about him that his wife accompanied him wherever he went.

Since his wife belonged to Africa, people sometimes said,“Do you keep a black woman? He used to answer, “I consider it better to have a black and ugly wife than to have a beautiful wife and be mentioned by people simply because of my wife's beauty” . Abu Dharr had great regard for his wife.

Hospitality is not only one of the best attributes, but it is the essence of humanism. The more aware one is of the principles of Islam the more imbued will he be with the spirit of hospitality.

Na'im bin Qa'nat Riyahi says,“One day I went to see Abu Dharr and said that I loved him as well as despised him at the same time” . Abu Dharr said,“How could these two states come together?” I said,“I have been killing my children. Now I have become aware that this has been a wrong practice. So whenever I think that I should come to you to ask about its redemption and forgiveness both the emotions rise at a time. When I thought that it would be better if you told me its solution the emotion of love rose high, but when I thought that it would be painful for me forever if you declared it as irremediable hatred against you swelled up. Now I have come to you for the solution of this problem” .

Abu Dharr said,“All right! Tell me if you have done all this during the days of ignorance or after accepting Islam?”

I said,“In the days of ignorance” .

Abu Dharr said,“Your sin has been forgiven. Islam is the remedy for all such pollutions and sins” .

On hearing it I became satisfied. After it I wanted to beg leave of him when he said,“Wait!” And I stopped at his instruction.

After this he asked his wife in gestures to bring some food for the guest. At this his wife went inside and came out after a while with food.

Abu Dharr said,“Na 'im, Bismillah” (which means begin eating in the name of Allah)

Before I started I requested him also to join me. He said,“I am fasting” . Saying this he started his prayers. I started eating and when I was about to finish meals he finished his prayers and started eating.

I said,“To tell a lie is a great sin in Islam and even if I presume somebody a liar it is possible that he may be a liar, but I wonder what opinion I should form of you” .

Abu Dharr said,“You have been sitting for such a long time with me. In which thing did you find me a liar?”

I said,“A little before you told me that you were fasting and now you are eating with me” .

He told me, and“I have not told a lie. I am fasting as well as eating with you” .

I asked him,“How?”

He said,“The Holy Prophet has said that whoever observes fast on the 13th, 14th and 15th day of this month of Sha'ban, in a way observes fast for the whole month. In other words, he will get the recompense of ten fasts for each fast. As I have observed fast during these dates I have right to think from the point of view of recompense that I am fasting the whole month” .6

Allamah Bayhaqi has also narrated an event of the same kind. Its summary is as follows:

One day Abu Dharr and Abdullah bin Shafiq Uqaili went to somebody as guests. Abu Dharr had already said that he was fasting and when food was brought he started eating. Abdullah hinted,“You are fasting” . Abu Dharr said, “I remember my fast. I have not forgotten it. I always observe fast strictly on those three days of every month which are called Ayyam-al-Beez and according to the tradition of the Holy Prophet regard myself fasting.7

Notes

1. Tabaqat Ibn Sa'd vol. 4, p.10

2. Tabaqat Ibn Sa'd and Musnad Ahmad bin Hanbal

3. Musnad Ahmad bin Hanbal

4. Musnad Ahmad bin Hanbal

5. Musnad Ahmad bin Hanbal

6. Musnad Ahmad bin Hanbal and Hayat ul-Qulub, Allamah Majlisi

7. Sunan Bayhaqi.

Chapter 6

Shaheed Thalith Allamah Nurullah Shustari writes:“He was one of the greatest companions and is reckoned among the foremost of the companions who embraced Islam. In embracing Islam his number was third, that is, he embraced Islam after Mother of the Faithful Khadijahtul Kubra and Commander of the Faithful Ali. According to the author of “Isti'ab” he was distinguished in knowledge, austerity, piety and truthfulness, among all the companions. Ali has said that Abu Dharr achieved that position in the acquisition and comprehension of religious learnings which nobody else could reach. The Holy Prophet used to say,“Abu Dharr is like Prophet Isa in my ummah. Abu Dharr possesses the same austerity as Prophet Isa had” .

According to a tradition one who wants to see the modesty of Prophet Isa should see Abu Dharr. Shaykh Saduq in his book“Uyunul Akhbar ar-Ridha” writes that Imam Ali ar-Ridha (a) has said from the authority of his forefathers that according to the hadith of the Holy Prophet,“Abu Dharr is the truthful person of this ummah” .

Ali says that Abu Dharr is the only person who will never care for any reproaches about Allah and His orders and commands, that is, he will say whatever is right and will act upon it, and will neither care for any threats in this connection, nor will he be over-awed by the power of the government.

Scholars have written that Abu Dharr had sworn allegiance to the Prophet (s) with the promise that in the faith of Allah he would not care for any reproacher and that he would speak out the truth howmuchsoever bitter it might be.

Truthfulness and courage is a quality which even the greatest personalities do not hold fast. The Holy Prophet (s) has prophesied this quality of Abu Dharr and said that Abu Dharr would perform a great role in this matter and will remain steadfast even in the face of severe persecution which he had to bear.

The Prophet said:“There is nobody more truthful than Abu Dharr between the canopy of the sky and the carpet of the earth” .1

In the elucidation of this hadith Allamah Subaiti writes:“The Holy Prophet addressing his companions said, “O my companions! Who is one out of you who will meet me on the Day of Reckoning in the same condition in which I leave him in the world?” On hearing this everyone kept quiet, except Abu Dharr who spoke that it was he. The Holy Prophet said,“No doubt! You are true” . After that he added,“O my companions! Remember what I am telling you. There is no man between the earth and the sky more truthful than Abu Dharr” .2

Allamah Majlisi has written some narratives after having quoted the above mentioned tradition in his book Hayat ul-Qulub.

Ibn Babwayh has narrated on reliable authority that somebody asked Imam al-Sadiq if Abu Dharr was better than the Ahlul Bayt of the Holy Prophet or otherwise. The Imam said,“How many months are there in a year?” He answered,“Twelve” . The Imam said,“How many of these months are respectable and sanctified?”

He said,“Four months? The Imam asked, “Is Ramadhan also included in those four months?” He said“No” . The Imam asked“Is Ramzan better or those four months?” He answered,“The month of Ramzan is better” . The Imam said,“The same is the case with us, the Ahlul Bayt. You cannot compare anybody with us” .

One day Abu Dharr was sitting in the company of people who were describing the virtues of this nation. Abu Dharr said,“Ali is best of all in this nation, and he is the apportioner of Heaven and Hell, the Siddiq and Farooq of the ummah and, the divine proof for this nation” .

Hearing it from him those hypocrites turned their faces from him and refuting his statement called him a liar. At once Abu Amamah rose from there, went to the Holy Prophet and told him what Abu Dharr had said, and how that group had refused to accept it. The Holy Prophet (s) said,“There is no man between the earth and the sky more truthful than Abu Dharr” .

The same book has narrated on another authority that somebody asked Imam Ja'far al-Sadiq (a) if that was an authentic hadith wherein the Holy Prophet (s) has declared like this. The Imam said,“Yes” . He said,“Then what positions do the Holy Prophet, Ali, Imam Hasan and Imam Husayn hold?” The Imam replied,“We are like the month of Ramadhan which contains one such night the worship of which is equal to that of one thousand months while the rest of the companions are like the respected month in relation to other months, and nobody can be compared with us, the Ahlul Bayt” .

It becomes as clear as day light from the above mentioned hadith of the Holy Prophet that Abu Dharr was second to none in truthfulness. The commentary and the elucidation of the same hadith as made by Subaiti, describes that Abu Dharr will leave the world in the same condition, in which the Prophet had left him, and will see him in the same condition in the Hereafter.

If it is looked into deeply, Abu Dharr's firm stand on the path which had been strengthened by the Holy Prophet (s) reveals his important virtue. Scholars agree on the point that Abu Dharr did not swerve an inch from the path of the Holy Prophet. After the Prophet even a companion like Salman was forced to swear allegiance and was so much beaten in the masjid one day that his neck became swollen. But Abu Dharr was never found silent.

Allamah Subaiti writes:“Abu Dharr was one of those followers of the Holy Prophet (s) who stuck to their path and stood firm on the covenant which they had made with Allah. He obeyed the Holy Prophet faithfully, followed in his footsteps and imitated his conduct. He did not leave Imam Ali (a) even for a moment, followed him to the end and received the benefits of the light of his knowledge.

Allamah Majlisi writes: Ibn Babwayh narrates on reliable authority from Imam Ja'far al-Sadiq (a) that one day Abu Dharr happened to pass by the Prophet (s) while Jibrail was talking to him in privacy in the form of “Dahyah Kalbi” . Abu Dharr went back presuming that Dahyah Kalbi was talking to the Prophet in private. After his return Jibrail said to the Prophet“O Muhammad! Abu Dharr came just now and went back without wishing me. Believe me if he had wished me I would have certainly wished him back. O Muhammad! Abu Dharr has an invocation with him which is well known among the Heavenly people. Look! When I go up to the heavens ask him of that” . He said,“All right” .

When Jibrail had left, and Abu Dharr came to the Prophet he said,“O Abu Dharr! Why did you not greet us when you came here a little before?” Abu Dharr replied,“When I came Dahyah Kalbi was sitting with you and you were busy in conversation with him. I thought you were talking about some secret things and did not consider it proper to intrude upon you. Therefore I went back” . The Holy Prophet said,“He was not Dahyah Kalbi but Jibrail who had come to me in the form of Dahyah Kalbi. O Abu Dharr! He was telling me that if you had wished him he would have wished you back. He was also telling me that you possess an invocation which is famous among the celestial people” . Abu Dharr felt very much ashamed and expressed his regret..

Then the Holy Prophet said,“O Abu Dharr! Just let me know the prayer which you read and which is talked of in the heavens” . Abu Dharr then told him the following prayer:

“Allahumma Inni Asalukal amna wal eimana bika wat tasdiqa bi nabiyyika wal afiyata min jami’il blaa'e wa shukra ‘alal afiyate wal ghina ‘an shirarin naase” .3

We find countless traditions of both Shi'ahs and Sunnis in which special orders have been given for the love of four companions. Scholars say that those four companions are Ali, Abu Dharr, Miqdad and Salman. Umar Kashi, writes in his Rijal, Abu Ja'far Qummi in Khasa'il, Abdullah Humayri in Qurbul Asnad, Shaykh Mufid in Ikhtisas, Ayashi in his commentary, Saduq in Uyun Akhbar ar-Ridha, Abdul Barr in Isti'ab, Ibn Sa'd in Tabaqat and the author of Usudul Ghabah in his book:“The Holy Prophet (s) says that Allah has commanded me to keep my four companions my friends and love them, and I have also been told that He (Allah) too holds them as friends. Here are the names of those four companions: 1. Ali bin Abi Talib. 2. Abu Dharr Ghifari 3. Miqdad bin Aswad 4. Salman Farsi.” 4

A tradition says that by four companions are meant Salman, Abu Dharr, Miqdad and Ammar. Scholars are of the opinion that these are the companions whom the Heaven and the dwellers of Heaven are fond of. It is narrated in a tradition that when a proclaimer will proclaim on the Day of Judgment,“Where are those companions of Muhammad bin Abdullah who did not break their promise of love for Ahlul Bayt al-Risalah, but remained steadfast to it?” Salman, Miqdad and Abu Dharr will stand up.

Allamah Nuri writes quoting Rauzatul Wai'zin of Shaykh Shahid Muhammad bin Ahmad bin Ali bin Fital Nishapuri that Imam Muhammad al-Baqir (a) has said,“There are ten degrees of faith. Miqdad has attained to eight degrees, Abu Dharr to nine and Salman to all the ten of them.”

Bond of brotherhood refers to that historical event in which the Holy Prophet had established brotherhood in the pairs of his companions before and after his migration.

Before the migration he established the bond of brotherhood between two companions so that they may remain sympathetic to each other. In this brotherhood he had in consideration the agreement of the temperaments of the pair. He made those two companions brother to each other as they had the similarity of nature and consonance of temperament. In this way he declared brotherhood between Abu Bakr and Umar, Talhah and Zubayr, Uthman and Abdur Rahman bin Auf, Hamza and Zayd bin Harithah, Salman and Abu Dharr and between Ali and himself.

Then five or eight months after the migration the Holy Prophet again established the bond of brotherhood in the same way. It was necessary to establish brotherhood between the immigrants and the supporters in order to create sympathy between them. In this connection he established brotherhood among fifty companions.

Allamah Shibli No'mani writes:“Islam has in its domain the best morals and perfect virtues. It was kept in view that the companions between whom the relationship of brotherhood was established had the similarity of taste. This unity of taste between the teacher and the student is necessary for the assimilation of knowledge. On inquiry and examination it is learnt that this unity of taste of those two who were made brothers was taken into consideration, and when we see that it is nearly impossible to judge completely and correctly the temperaments and tastes of hundreds of people in such a short time, it will have to be acknowledged that the Holy Prophet's judgment was an example of specific attribute of Prophethood” .5

Besides, this is also worthy of note that the Prophet got nobody possessing the taste of Ali either among the“Muhajirin” (immigrants) or the“Ansar” (supporters). Ali said,“O Messenger of Allah! With whom have you united me as brother? He replied, “You are my brother in this world as well as in the Hereafter” . That is why Ali announced again and again from the pulpit of the Masjid of Kufa,“I am the slave of Allah and brother of the Prophet of Allah” .6 The Holy Prophet also said about Salman,“Salman is one of our Ahlul Bayt (People of the House)” .

In my opinion this is also one of the superior merits of Abu Dharr that a person of mature judgment like the Holy Prophet (s) declared him the brother of Salman. Allamah Subaiti quotes the statement of Saleh al-Ahwal who had heard Imam Ja'far al-Sadiq (a) saying that the Holy Prophet established the bond of brotherhood between Salman and Abu Dharr and asked Abu Dharr not to oppose Salman.7

The status of Abu Dharr is so high that the verses of the Holy Qur'an have been revealed in his praise. Here is one of them:

“The righteous striving believers will have the gardens of Paradise as their dwelling place and therein they will live forever” .8

Imam Ja'far al-Sadiq (a) says that this verse has been revealed about Abu Dharr, Miqdad, Ammar and Salman. According to a tradition, the Prophet said that Allah had commanded him to love Salman, Abu Dharr, Miqdad and Ammar, and he further added that he himself held them friends. According to another tradition the Prophet said,“Paradise is eager for these people” .9

Allamah Gilani writes that Abu Dharr's honour and prestige were increasing day by day in the circle of the Prophet, so much so, that when the Holy Prophet went for the Battle of Zaat al-Ruqa10 he made him the chief of Medina, and not he alone was appointed a chief but for his sake sometimes other Ghifaris also got this rank. For example, the Holy Prophet appointed Saya' bin Urfah al-Ghifari as the chief of Medina on the occasion of the Battle of Daumatul Jandal.11

It was a common practice in Arabia that whenever somebody rode a camel he made his special man his“file” . When the file sat behind, he used to hold the rider by the waist. According to this general tradition the Holy Prophet also made somebody his file. During the last pilgrimage his file was Fazl bin Abbas bin Abdul Muttalib.

The companions considered it a great honour to be a file. The file of the Prophet was called“Radifun Nabi” . The scholars say that the Prophet bestowed this honour mostly upon Abu Dharr. The Prophet used to ride not only the camels but also other smaller animals. Asses have also been often seen for his riding. He used to seat Abu Dharr behind him and rode talking to him.12

Shah Walyullah Dehlavi, while describing the disturbances in Islam writes about the event of Harrah: Abu Dawud quotes Abu Dharr who said,“One day I was riding behind the Holy Prophet on an ass. When we had gone out of the populated area of Medina he asked me as to what my condition would be when hunger overtakes Medina, and I would hardly bear it before I could reach the masjid from my bed. I said, “Allah and His Messenger know it best” , He said,“O Abu Dharr! Do not go for begging at that time” , Then he said,“What would be your condition when the price of a grave is equal to that of a slave due to high death rate?” I said,“Allah and His Messenger know it best” , He said,“O Abu Dharr! Practise patience then” .

Again he asked,“O Abu Dharr! What will be your condition when there is such a general massacre in Medina that the stones and the sand will be soaked in blood?” I replied,“Allah and His Messenger know well” He said,“You should, then, confine yourself to your house” I asked,“Should I take the sword in hand at that time?” He replied,“If you do so you will be considered their partner” , I then asked,“O Messenger of Allah! What should I do then?” He said,“Even if you fear that the flash of the sword would dazzle your eyes, you should only cover your face with the cloth of your dress, and do not fight but be silent” .

It is given on page 176 in vol. 5 of Musnad Ahmad bin Hanbal (printed in Egypt) that the Holy Prophet (s) used to confide in Abu Dharr his secrets and said that he trusted him fully well. Abu Dharr, too, was very keen to guard his secrets. Whenever he was asked about a tradition he said,“Except those things which the Holy Prophet (s) has told me to keep secret I am willing to tell you everything.You may ask me whatever you want to” .

Notes

1. Mustadrak Hakim p. 342, Isabah ibn Hajar 'Asqalani, vol. 2 p. 622, Fehrist-i Tusi, p. 70

2. Tarikhul A'immah p. 251.

3. Hayat ul-Qulub, vol. 2 p. 455, Mustatraf, vol. 1, p. 166 ; Rabi'ul Abrar, chapter 23, hand written, Mamba'us Sadiqin.

4. Mishkat Sharif p. 572

5. Siratun Nabi vol.1, p.112.

6. Tarikh Abul Fida, vol. 1, p.127.

7. Abu Dharr al-Ghifari p.86 as quoted by Usulul Kafi.

8. Surah al-Kahf, 18: 107

9. Hayat ul-Qulub, vol. 2.

10. This battle was called Zaat al-Ruqa' (the battle of Patches of Cloth) because the path was stony and rugged, on account of which the feet of the people were rent and they had tied them with patches of cloth. (Zaadul Ma'ad).

11. Zaadul Ma'ad

12. Tabaqat Ibn Sa'd


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