One of the charges against Uthman (may God be pleased with him), which even today continues to be repeated by his detractors, was that he sent Abu Dharr, a companion of the Prophet, into exile in Rabadhah. The charge is often used by socialists who try to claim Abu Dharr as a pioneer of their philosophy. It is important to examine this charge and determine whether it is true or false. Justice Abu Bakr ibn Al-Arabi has the following to say about this accusation: As for the claim that he exiled Abu Dharr to Rabadhah, it is false. Abu Dharr was a man of great piety who disdained worldly luxuries.
He used to reproach Uthman’s governors and read to them the verse that says: “To those who hoard up gold and silver and do not spend them in God’s cause, give the news of a painful suffering.” (9: 34) When he saw them using comfortable carriages and fine clothes, after they had become more affluent, he expressed his objections, calling on them to distribute all the excess they had to the less fortunate. But this is not required by Islam. Ibn Umar and other companions of the Prophet say that “no money is hoarded when its zakah has been paid.”
Some friction occurred between Abu Dharr and Mu’awiyah in Syria, and Abu Dharr left for Madinah. There people gathered around him, and he used to move into different quarters. Uthman suggested to him that he should seek a place away from people. What Uthman meant was that Abu Dharr had committed himself to a certain line that does not work in a social environment.
Mixing socially with people must meet certain conditions that are totally different from what one follows on his own. A person who wished to follow the line Abu Dharr had chosen should either isolate himself from society, or accept the fact that people do things that he might not approve of. He could not force them to abandon their ways, if these were not forbidden in Islam.
Hence, Abu Dharr, a virtuous person who cared little for worldly comforts, took this advice and left for Rabadhah. The people he left in Madinah were also virtuous and God-fearing. Both parties were good people and pious. Abu Dharr’s method is certainly better, but people would certainly perish if they were all to follow it.
What is peculiar is that Uthman should be blamed for something Umar did before him. It is reported that Umar detained Abdullah ibn Massoud and a group of the Prophet’s companions in Madinah for a year before he was assassinated. They were then released by Uthman. The reason for their detention was that they were reporting too many Hadiths.
This point Ibn Al-Arabi makes about Umar detaining some of the Prophet’s companions is not supported with clear evidence. Ibn Al-Arabi does not mention his source, and there is no mention of it in books of Hadith. However, Ibn Hazm mentions a report confirming it in his book Al-Ihkam, but he also makes it clear that the report is not authentic and cannot be considered reliable. What is certain is that the detention mentioned by Ibn Al-Arabi does not mean imprisonment. The people involved were among the best known of the Prophet’s companions, including Ibn Massoud, Abu Al-
Dardaa’ and Abu Dharr. What Umar might have done was to prevent them from traveling, requiring them to stay in Madinah. Ibn Al-Arabi further reports on the friction that occurred between Abu Dharr and Mu’awiyah. “Abu Dharr became far more outspoken than he was during Umar’s reign. Mu’awiyah reported this to Uthman, expressing his fears that this might lead to trouble with ordinary people. Abu Dharr was advocating a stringent lifestyle that disdained worldly comforts. This is a line most people find difficult to follow. Hence, Uthman wrote to Abu Dharr asking him to return to Madinah. After his arrival people flocked around him. He then said to Uthman: “I want to move to Rabadhah.” Uthman approved, and he went to live there by himself. This was the approach that suited him best, because of his stringent approach.”
Muhibb Al-Deen Al-Khateeb explains the sort of friction that took place between Mu’awiyah, who was the governor of Syria, and Abu Dharr. He quotes a report by Al-Tabari and other Muslim historians putting the blame in all this on Abdullah ibn Saba’, who was the man at the center of the trouble that led to the rebellion against Uthman and his assassination.
Ibn Saba’ traveled to several provinces of the Muslim state spreading rumors and false reports about Uthman. What he tried to do was to speak to different people on different subjects, trying always to sew seeds of discontent with Uthman. In Syria he met Abu Dharr and said to him: “Do you not find it strange that Mu’awiyah should describe the money he holds as ‘God’s money’, adding that ‘every thing belongs to God’? It appears as though he wants to keep that money for himself, depriving the Muslim community of it.”
Abu Dharr spoke to Mu’awiyah asking him about his usage of the phrase ‘God’s money’ when it belonged to the Muslim community. Mu’awiyah said: “May God bless you, Abu Dharr. Are we not all God’s servants, and everything belongs to Him, including money, creatures and government?” Abu Dharr insisted that he should not use that phrase. Mu’awiyah said: “I will not say that it does not belong to God, but I will describe it as ‘the Muslims’ money.’”
Abdullah ibn Saba’ went to Abu Al-Dardaa’ and spoke to him in the same vein. Abu Al-Dardaa’ realized that he was trying to stir trouble. Hence, he said: “Who are you? I really suspect that you are a Jew.” Ibn Saba’ then spoke to another of the Prophet’s companions, Ubadah ibn Al-Samit who held him and took him to Mu’awiyah, saying that he was the one who incited Abu Dharr.
Ibn Al-Arabi concludes his refutation of the allegation concerning Abu Dharr’s exile as follows: Friction occurred between Abu Dharr and Mu’awiyah. Abu Dharr was outspoken, saying things that he did not say during Umar’s time. Mu’awiyah wrote to Uthman about this, expressing his fear that this might lead to trouble among ordinary people because Abu Dharr was encouraging self-denial and looking with contempt on worldly comforts.
Such an attitude may suit some people, but not all of them. Therefore, Uthman wrote to Abu Dharr to come to Madinah, as we have already said. When Abu Dharr arrived, people grouped around him. He then said to Uthman: “I would like to move to Rabadhah.” Uthman agreed. Thus, he went there voluntarily to be away from people. This was the only suitable course for him, considering his attitude.
These remarks make it clear that it was Abu Dharr that requested to go away from Madinah to a place that is not far away. Muhibb Al-Deen Al-Khateeb quotes a Hadith related by Ibn Hibban in his Sahih confirming Abu Dharr’s request to live at Rabadhah.
Uthman granted him his request. Abu Dharr, therefore, went to Rabadhah where he built a mosque. Uthman made him a gift of over 20 camels, and gave him two servants and allocated a salary for him. He used to frequently visit Madinah. The distance between Rabadhah and Madinah is only three meels, and it is described as one of the best places on the road to Makkah.
Arab News Islam 25 August 2003
