Tarikh (al-Tabari) 1999
The Caliphate of ʿUthmān b. ʿAffān
ذكر تَسْيِيرِ أَبِي ذَرٍّ إِلَى الرَّبَذَةِ وَفِي هَذِهِ السَّنَةِ كَانَ مَا ذُكِرَ فِي أَمْرِ أَبِي ذَرٍّ، وَإِشْخَاصِ مُعَاوِيَةَ إِيَّاهُ مِنَ الشَّامِ إِلَى الْمَدِينَةِ، وَقَدْ ذُكِرَ فِي سَبَبِ ذَلِكَ أُمُورٌ كَثِيرَةٌ، مِنْ سَبِّ مُعَاوِيَةَ إِيَّاهُ وَتَهْدِيدِهِ بِالْقَتْلِ، وَحَمْلِهِ إِلَى الْمَدِينَةِ مِنَ الشَّامِ بِغَيْرِ وِطَاءٍ، وَنَفْيِهِ مِنَ الْمَدِينَةِ عَلَى الْوَجْهِ الشَّنِيعِ، لَا يَصِحُّ النَّقْلُ بِهِ، وَلَوْ صَحَّ لَكَانَ يَنْبَغِي أَنْ يُعْتَذَرَ عَنْ عُثْمَانَ، فَإِنَّ لِلْإِمَامِ أَنْ يُؤَدِّبَ رَعِيَّتَهُ، وَغَيْرُ ذَلِكَ مِنْ الْأَعْذَارِ، لَا أَنْ يُجْعَلَ ذَلِكَ سَبَبًا لِلطَّعْنِ عَلَيْهِ، كَرِهْتُ ذِكْرَهَا. وَأَمَّا الْعَاذِرُونَ فَإِنَّهُمْ قَالُوا: لَمَّا وَرَدَ ابْنُ السَّوْدَاءِ إِلَى الشَّامِ لَقِيَ أَبَا ذَرٍّ فَقَالَ: يَا أَبَا ذَرٍّ أَلَا تَعْجَبُ مِنْ مُعَاوِيَةَ يَقُولُ: الْمَالُ مَالُ اللَّهِ ! أَلَا إِنَّ كُلَّ شَيْءٍ لِلَّهِ، كَأَنَّهُ يُرِيدُ أَنْ يَحْتَجِبَهُ دُونَ النَّاسِ، وَيَمْحُوَ اسْمَ الْمُسْلِمِينَ. فَأَتَاهُ أَبُو ذَرٍّ فَقَالَ: مَا يَدْعُوكَ إِلَى أَنْ تُسَمِّيَ مَالَ الْمُسْلِمِينَ مَالَ اللَّهِ السَّاعَةَ ؟ قَالَ: يَرْحَمُكَ اللَّهُ يَا أَبَا ذَرٍّ ! أَلَسْنَا عِبَادَ اللَّهِ وَالْمَالُ مَالُهُ ؟ قَالَ: فَلَا تَقُلْهُ. قَالَ: سَأَقُولُ مَالَ الْمُسْلِمِينَ. وَأَتَى ابْنُ السَّوْدَاءِ أَبَا الدَّرْدَاءِ فَقَالَ لَهُ مِثْلَ ذَلِكَ. فَقَالَ: أَظُنُّكَ [ وَاللَّهِ ] يَهُودِيًّا ! فَأَتَى عُبَادَةَ بْنَ الصَّامِتِ، فَتَعَلَّقَ بِهِ عُبَادَةُ وَأَتَى بِهِ مُعَاوِيَةَ فَقَالَ: هَذَا وَاللَّهِ الَّذِي بَعَثَ عَلَيْكَ أَبَا ذَرٍّ. وَكَانَ أَبُو ذَرٍّ يَذْهَبُ إِلَى أَنَّ الْمُسْلِمَ لَا يَنْبَغِي لَهُ أَنْ يَكُونَ فِي مِلْكِهِ أَكْثَرُ مِنْ قُوتِ يَوْمِهِ وَلَيْلَتِهِ، أَوْ شَيْءٍ يُنْفِقُهُ فِي سَبِيلِ اللَّهِ، أَوْ يُعِدُّهُ لِكَرِيمٍ، وَيَأْخُذُ بِظَاهِرِ الْقُرْآنِ ( الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ ). فَكَانَ يَقُومُ بِالشَّامِ وَيَقُولُ: يَا مَعْشَرَ الْأَغْنِيَاءِ وَاسُوا الْفُقَرَاءَ، بَشِّرِ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ بِمَكَاوٍ مِنْ نَارٍ تُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ، فَمَا زَالَ حَتَّى وَلِعَ الْفُقَرَاءُ بِمِثْلِ ذَلِكَ وَأَوْجَبُوهُ عَلَى الْأَغْنِيَاءِ، وَشَكَا الْأَغْنِيَاءُ مَا يَلْقَوْنَ مِنْهُمْ. فَأَرْسَلَ مُعَاوِيَةُ إِلَيْهِ بِأَلْفِ دِينَارٍ فِي جُنْحِ اللَّيْلِ فَأَنْفَقَهَا. فَلَمَّا صَلَّى مُعَاوِيَةُ الصُّبْحَ دَعَا رَسُولَهُ الَّذِي أَرْسَلَهُ إِلَيْهِ فَقَالَ: اذْهَبْ إِلَى أَبِي ذَرٍّ فَقُلْ لَهُ: أَنْقِذْ جَسَدِي مِنْ عَذَابِ مُعَاوِيَةَ، فَإِنَّهُ أَرْسَلَنِي إِلَى غَيْرِكَ وَإِنِّي أَخْطَأْتُ بِكَ. فَفَعَلَ ذَلِكَ. فَقَالَ لَهُ أَبُو ذَرٍّ: يَا بُنَيَّ قُلْ لَهُ: وَاللَّهِ مَا أَصْبَحَ عِنْدَنَا مِنْ دَنَانِيرِكَ دِينَارٌ وَلَكِنْ أَخِّرْنَا ثَلَاثَةَ أَيَّامٍ حَتَّى نَجْمَعَهَا. فَلَمَّا رَأَى مُعَاوِيَةُ أَنَّ فِعْلَهُ يَصْدُقُ قَوْلَهُ كَتَبَ إِلَى عُثْمَانَ: إِنَّ أَبَا ذَرٍّ قَدْ ضَيَّقَ عَلَيَّ، وَقَدْ كَانَ كَذَا وَكَذَا، لِلَّذِي يَقُولُهُ الْفُقَرَاءُ. فَكَتَبَ إِلَيْهِ عُثْمَانُ: إِنَّ الْفِتْنَةَ قَدْ أَخْرَجَتْ خَطْمَهَا وَعَيْنَيْهَا وَلَمْ يَبْقَ إِلَّا أَنْ تَثِبَ، فَلَا تَنْكَأِ الْقَرْحَ، وَجَهِّزْ أَبَا ذَرٍّ إِلَيَّ، وَابْعَثْ مَعَهُ دَلِيلًا وَكَفْكِفِ النَّاسَ وَنَفْسَكَ مَا اسْتَطَعْتَ. وَبَعَثَ إِلَيْهِ بِأَبِي ذَرٍّ. فَلَمَّا قَدِمَ الْمَدِينَةَ، وَرَأَى الْمَجَالِسَ فِي أَصْلِ جَبَلِ سَلْعٍ قَالَ: بِشِّرْ أَهْلَ الْمَدِينَةِ بِغَارَةٍ شَعْوَاءَ وَحَرْبٍ مِذْكَارٍ. وَدَخَلَ عَلَى عُثْمَانَ فَقَالَ لَهُ: مَا لِأَهْلِ الشَّامِ يَشْكُونَ ذَرَبَ لِسَانِكَ ؟ فَأَخْبَرَهُ. فَقَالَ: يَا أَبَا ذَرٍّ عَلَيَّ أَنْ أَقْضِيَ مَا عَلَيَّ، وَأَنْ أَدْعُوَ الرَّعِيَّةَ إِلَى الِاجْتِهَادِ وَالِاقْتِصَادِ، وَمَا عَلَيَّ أَنْ أُجْبِرَهُمْ عَلَى الزُّهْدِ. فَقَالَ أَبُو ذَرٍّ: لَا تَرْضَوْا مِنَ الْأَغْنِيَاءِ حَتَّى يَبْذُلُوا الْمَعْرُوفَ، وَيُحْسِنُوا إِلَى الْجِيرَانِ وَالْإِخْوَانِ، وَيَصِلُوا الْقَرَابَاتِ. فَقَالَ كَعْبُ الْأَحْبَارِ، وَكَانَ حَاضِرًا: مَنْ أَدَّى الْفَرِيضَةَ فَقَدْ قَضَى مَا عَلَيْهِ. فَضَرَبَهُ أَبُو ذَرٍّ فَشَجَّهُ، وَقَالَ لَهُ: يَا ابْنَ الْيَهُودِيَّةِ مَا أَنْتَ وَمَا هَاهُنَا ؟ فَاسْتَوْهَبَ عُثْمَانُ كَعْبًا شَجَّتَهُ، فَوَهَبَهُ. فَقَالَ أَبُو ذَرٍّ لِعُثْمَانَ: تَأْذَنُ لِي فِي الْخُرُوجِ مِنَ الْمَدِينَةِ، فَإِنَّ رَسُولَ اللَّهِ ﷺ أَمَرَنِي بِالْخُرُوجِ مِنْهَا إِذَا بَلَغَ الْبِنَاءُ سَلْعًا. فَأَذِنَ لَهُ، فَنَزَلَ الرَّبَذَةَ وَبَنَى بِهَا مَسْجِدًا، وَأَقْطَعَهُ عُثْمَانُ صِرْمَةً مِنَ الْإِبِلِ، وَأَعْطَاهُ مَمْلُوكَيْنِ وَأَجْرَى عَلَيْهِ كُلَّ يَوْمٍ عَطَاءً، وَكَذَلِكَ عَلَى رَافِعِ بْنِ خَدِيجٍ، وَكَانَ قَدْ خَرَجَ أَيْضًا عَنِ الْمَدِينَةِ لِشَيْءٍ سَمِعَهُ. وَكَانَ أَبُو ذَرٍّ يَتَعَاهَدُ الْمَدِينَةَ مَخَافَةَ أَنْ يَعُودَ أَعْرَابِيًّا، أَخْرَجَ مُعَاوِيَةُ إِلَيْهِ أَهْلَهُ، فَخَرَجُوا وَمَعَهُمْ جِرَابٌ مُثْقِلٌ يَدَ الرَّجُلِ، فَقَالَ: انْظُرُوا إِلَى هَذَا الَّذِي يَزْهَدُ فِي الدُّنْيَا مَا عِنْدَهُ ؟ فَقَالَتِ امْرَأَتُهُ: وَاللَّهِ مَا هُوَ دِينَارٌ وَلَا دِرْهَمٌ، وَلَكِنَّهَا فَلُوسٌ، كَانَ إِذَا خَرَجَ عَطَاؤُهُ ابْتَاعَ مِنْهُ فُلُوسًا لِحَوَائِجِنَا. وَلَمَّا نَزَلَ الرَّبَذَةَ أُقِيمَتِ الصَّلَاةُ وَعَلَيْهَا رَجُلٌ يَلِي الصَّدَقَةَ، فَقَالَ: تَقَدَّمْ يَا أَبَا ذَرٍّ. فَقَالَ: لَا، تَقَدَّمْ أَنْتَ، فَإِنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِي: اسْمَعْ وَأَطِعْ وَإِنْ كَانَ عَلَيْكَ عَبْدٌ مُجَدَّعٌ، فَأَنْتَ عَبْدٌ وَلَسْتَ بِأَجْدَعَ، وَكَانَ مِنْ رَقِيقِ الصَّدَقَةِ اسْمُهُ مُجَاشِعٌ.
Translation
✧ Mention of the banishment of Abū Dharr to al-Rabadhah In this year occurred what is mentioned concerning the affair of Abū Dharr, and Muʿāwiyah's sending him from Syria to al-Madinah. Many matters have been mentioned as reasons for that, such as Muʿāwiyah insulting him, threatening him with death, transporting him to al-Madinah from Syria without a saddle, and banishing him from al-Madinah in a disgraceful manner. The transmission of these is not sound, and even if it were sound, it would be fitting to excuse ʿUthmān, for the imam has the right to discipline his subjects, and other excuses, not to make that a cause for finding fault with him. I disliked mentioning them. As for those who excuse, they said: When Ibn al-Sawdāʾ arrived in Syria, he met Abū Dharr and said: O Abū Dharr, do you not wonder at Muʿāwiyah saying: The wealth is Allah's wealth! Indeed, everything belongs to Allah, as if he wants to keep it away from the people and erase the name of the Muslims. So Abū Dharr went to him and said: What calls you to call the wealth of the Muslims the wealth of Allah at this hour? He said: May Allah have mercy on you, O Abū Dharr! Are we not the servants of Allah, and the wealth is His? He said: Then do not say it. He said: I will say the wealth of the Muslims. And Ibn al-Sawdāʾ came to Abū al-Dardāʾ and said to him something similar. He said: I think, [by Allah], you are a Jew! Then he came to ʿUbādah b. al-Ṣāmit, and ʿUbādah seized him and brought him to Muʿāwiyah, saying: This, by Allah, is the one who incited Abū Dharr against you. Abū Dharr held the view that a Muslim should not have in his possession more than his daily and nightly sustenance, or something he spends in the way of Allah, or something he prepares for a noble guest. He followed the apparent meaning of the Qurʾān: "Those who hoard gold and silver and do not spend them in the way of Allah, give them tidings of a painful punishment." He used to stand in Syria and say: O assembly of the rich, be charitable to the poor! Give tidings to those who hoard gold and silver and do not spend them in the way of Allah of branding irons of fire with which their foreheads, sides, and backs will be branded. He continued until the poor became enamored of such things and made them obligatory upon the rich, and the rich complained of what they were encountering from them. So Muʿāwiyah sent him a thousand dinars in the dark of night, and he spent them. When Muʿāwiyah prayed the morning prayer, he called his messenger whom he had sent to him and said: Go to Abū Dharr and say to him: Save my body from Muʿāwiyah's punishment, for he sent me to someone other than you, and I mistakenly came to you. He did that, and Abū Dharr said to him: My son, tell him: By Allah, not a single dinar of your dinars remains with us this morning, but give us three days' respite until we gather them. When Muʿāwiyah saw that his action confirmed his statement, he wrote to ʿUthmān: Abū Dharr has constrained me, and such and such has happened because of what the poor are saying. ʿUthmān wrote to him: The trial has thrust out its snout and eyes, and nothing remains but for it to leap. So do not rub the wound, equip Abū Dharr, and send him to me, and dispatch with him a guide, and restrain the people and yourself as much as you can. And he sent Abū Dharr to him. When he arrived in al-Madinah and saw the gatherings at the foot of Mount Salʿ, he said: Give the people of al-Madinah tidings of a sweeping raid and a fierce war. He entered upon ʿUthmān, who said to him: Why do the people of Syria complain of your sharp tongue? He informed him. ʿUthmān said: O Abū Dharr, it is incumbent upon me to fulfill what is upon me and to call the subjects to diligence and moderation, but it is not incumbent upon me to compel them to asceticism. Abū Dharr said: Do not be content with the rich until they give generously, treat neighbors and brothers kindly, and maintain kinship ties. Kaʿb al-Aḥbār, who was present, said: Whoever performs the obligatory duty has fulfilled what is upon him. Abū Dharr struck him and wounded his head, saying to him: O son of a Jewess, what have you to do with this? ʿUthmān asked Kaʿb to forgive the wound, and he did. Then Abū Dharr said to ʿUthmān: Do you permit me to leave al-Madinah? For the Messenger of Allah ﷺ commanded me to leave it when the buildings reach Salʿ. He permitted him, so he settled at al-Rabadhah and built a mosque there. ʿUthmān granted him a small herd of camels, gave him two slaves, and assigned him a daily stipend, as well as to Rāfiʿ b. Khadīj, who had also left al-Madinah because of something he had heard. Abū Dharr used to visit al-Madinah from time to time, fearing that he might revert to being a bedouin. Muʿāwiyah sent his family out to him, and they came with a sack whose weight burdened a man's hand. He said: Look at this one who claims to renounce the world, what does he have? His wife said: By Allah, it is neither dinars nor dirhams, but it is fulūs (copper coins). When his stipend came, he would buy with it fulūs for our needs. When he settled at al-Rabadhah, the prayer was called, and a man in charge of the alms led it. He said: You lead, O Abū Dharr. He said: No, you lead, for the Messenger of Allah ﷺ said to me: Hear and obey, even if a maimed slave is set over you. You are a slave, but you are not maimed. He was one of the alms slaves named Mujāshiʿ.
Grades by grader
No grade is recorded for this wording.