Abu Dharr al-Ghifari

Abu Dharr al-Ghifari  was one of the most prominent companion of the Prophet (PBUH) and  his name was Jundab son of  Junādah from the tribe of Banu Ghifar, known as Abu Dharr Ghifari. He was a great companion of the Messenger of God (peace be upon him and his family), a companion of Imam Ali (peace be upon him), and one of the four pillars of Islam. Abu Dharr Ghifari is a prominent figure in Islam in terms of spirituality and morality. He was the fifth person to convert to Islam.

After the death of the Holy Prophet (PBUH), he was one of the few who remained steadfast in the Imamate of Ali (PBUH). During the Khalifah of Uthman, he protested against the influence of aristocracy and amassing wealth in Islamic society and the encroachment of the Umayyads on the treasury, and this protest against the caliph led to his exile to Rabazeh(Rabadha).

He died in Rabazeh and was buried by Ibn Masoud, Malik al-Ashtar and their companions. Imam Ali (a.s.) quoted the Prophet (pbuh) as calling Abu Dharr the most truthful of people.

Birth, lineage and physical characteristics

Abu Dharr was born twenty years before the advent of Islam into a family from the Ghifār tribe, which is considered one of the original Arab tribes Al- Amin, Al-Seyyed  Mohsen.(2000).Ayan al-Shi'a,Beirut:Dar altaarof.

His father was Junadah from the Ghifār tribe and his mother was Ramlah bint al-Waqī’ah from the tribe of Bani Ghifār ibn Mlil Al-Qurtubi.Yusof ibn Abd al-Barr (1992) .Al-Isti'ab fi Ma’rifat al-Ashab, Beirut: Dar-aljil.

Historians say that there is a difference of opinion regarding the name of Abu Dharr’s father, and they have also mentioned Yazid, Jundab, Asharqah, Abdullah, and Sakan Mohammad ibn Haban(1995) Mashahir Ulama al-Amsar, Beirut: Dar-alkotob alelmyyah. Mohammad ibn Haban.(1996) Al-Theqat, Beirut :Cultural books institute. Ibn Hajar,  Alasaqlani( 1986).Taqrib  al-Tahdhib, Syria: Dar-Alrashid.

Ibn Hajar Asqalani writes: Abu Dharr was a tall, swarthy, and thin manIbn Hajar,Alasaqlani .(1995)Al-Esabah,Beirut: Dar-alkotob Alelmyyah.

Ibn Sa’d describes him as a tall man with white hair and beardMohamad ibn Sa’d .(1990).Tabaqat al-Kubra,Beirut: Dar-alkotob alelmyyah .

Dhahabi says: Abu Dharr was a large, strong-built man with a thick beard Al-Istya'b.

Names and Niknames

He was given the nickname Abu Dharr because of the name of his son, Dharr; and he is most commonly known by this nickname, but his real name is disputed, and various names have been mentioned in historical books, such as Badr ibn Jundab, Burair ibn Abdullah, Burair ibn Junadah, Burair ibn Asharqah, Jundab ibn Abdullah, Jundab ibn Sakan, and Yazid ibn Janadah Osodolghabah, Tahdhib al-Kamal. Siyar al-A'lam al-Nubla'.A'yan al-Shi'a .

However, what seems to be the most famous and correct is Jundab ibn YazidAl-Istya'b .

Wife and Children

According to the sources, he had a son named Dharr, and al-Kulaini narrates a narration about Dharr's deathKulayni, Muhammad ibn Ya'qoob .Al- Kafi.

His wife is also called Umm Dharr Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, Beirut: Darolhayat  al-Turas al-Arabi.

Abu Dharr's worship of God

Abu Dharr worshipped God during the pre-Islamic period and had said: There is no god but God alone, and he did not worship idolsIbn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, Tehran:Culture and Thought Publications.

Among his statements is this: I used to pray for three years before I went to meet the Messenger of God (peace and blessings of God be upon him and his family), and I used to worship in whatever direction God willed during prayer Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, Tehran:Culture and Thought Publications.

It is narrated that one day, Abu Dharr's brother “Anis” was looking for him, when he suddenly saw an amazing sight: his brother standing in a state of humility and praying. He was so absorbed in this prayer that he did not notice Anis. After he finished his prayer, Anis asked him: What are you doing?

He said: I pray. Anis asked again: For God!...Prayer is not valid in front of the gods and other idols. I found a sign in nature that led me to a God other than your God. A God who is great, powerful and unique Jowdah  al-Sahar, Abdul Hamid. Abu Dharr Ghefari, the Socialist Theist, translated by Dr. Ali Shariati, Mashhad: Tous Printing House.

Abu Dharr's conversion to Islam

Not much is known about Abu Dharr's life before Islam. According to a narration, he was a shepherd during the pre-Islamic period Al-Kafi.and bravely stood alone against a caravanTabaqat al-Kubra.

Three years before accepting Islam, he worshipped the One God, prayed, and avoided idols.[16]

Moslem ibn Hajjaj.(1991).Sahih Muslim,Cairo:Dar-alhadith; Al-Kafi.

According to some reports, verse 17 of Surah Az-Zumar was revealed in praise of him and two others who had avoided idolatry during the pre-Islamic period.[17]

Tafsir of Ibn Abi Hatam; Al-Dorr  al-Manthoor.

He was the fifth person to embrace Islam.[18]

Tabaqat al-Kubra; Osdolghabah.

Some have considered him the fourth Muslim.[19]

Tarikh Yaqoobi; Al-Estya’b

On this basis, he is considered one of the early converts to Islam.[20]

Shavahed  Al-Tanzil.

The story of his conversion to Islam has been narrated in various ways,[21]

Shavahed  Al-Tanzil.

and even after a miraculous event.[22]

Al-Mustadrak; Majma al-Zawaed.

It is well known that when he heard the news of the Prophet's (peace and blessings of Allah be upon him and his family) mission, he sent his brother to Mecca to seek news, and after hearing his words, he himself came to Mecca.

And after enduring hardship and encountering the enemies of Islam, he met the Holy Prophet (peace and blessings of Allah be upon him and his family) and embraced Islam.[23]

Tabaqat al-Kubra; Sahih Muslim.

He pledged  allegiance to the Prophet that he would not fear the blame of any critic in the way of Allah and that he would speak the truth, even if it was bitter.[24]

History of Damascus; Osdolghabah.

Abu Dharr and the Promoting of Islam in the Tribe

The Prophet (peace be upon him and his family) commissioned Abu Dharr to preach the religion in his tribe until the migration to Medina; but before returning, he chanted the slogan of monotheism among the oppressed polytheists and was severely beaten by them[25].

Tabaqat al-Kubra; Al-Estya’b.

Then he went to his homeland. Through his efforts, half of the Banu Ghi

far became Muslims before the migration to Medina and the other half after the migration[26].

Tabaqat; History of Islam.

According to some reports, during this period, and probably in line with the Prophet's policy of creating insecurity for the Qoraysh trade caravans, Abu Dharr threatened the Qoraysh trade caravans in a place called "Thaniyyah Ghazal" and returned their property only after they had recited the Shahadah.(Testimony to the Oneness of God and testimony to the Mission of the Prophet of Islam)[27]

Tabaqat al-Kubra; Ansab al-Ashraf.

Abu Dharr advises people  to follow Hazrat Ali( peace be upon him)

Since Abu Dharr always considered Amir al-Mu’minin Ali (a.s.) to be the first Muslim and preferred him over others in every respect[28]

Tahdhib al-Tahdhib; Mustadrak al-Hakim; Ma'rifah al-Sahaba, and Ibn Abi al-Hadid in his commentary on Nahj al-Balagha, mentions Abu Dharr as the fourth Muslim and writes: All the hadith scholars have said that Abu Bakr became Muslim after a group of men. He names seven people in order of faith:

Ali ibn Abi Talib;

Ja’far ibn Abi Talib;

Zayd ibn Harithah;

Abu Dharr al-Ghifari;

Amr ibn Anbasah al-Salmi;

Khalid ibn Sa’id ibn al-As;

Khabbab ibn Art.

And he says: Abu Bakr became Muslim after this group.

so he would advise people to prefer that Imam (a.s.) and would repeat this truth at every opportunity so that the proof would be complete for everyone.

Ibn Abi al-Hadid narrated from Abu Rafe, a companion of the Prophet (peace and blessings of Allah be upon him and his family): I went to the desert of Rabzah to visit Abu Dharr. When I wanted to say goodbye to him and return, he said to me and my companions: A sedition will soon break out; therefore, fear Allah and  follow Ali ebne Abitaleb  and do not abandon the noble old man Ali ibn Abi Talib, because I heard the Messenger of Allah say to him:

انت اول من آمن بی، و اول من یصافحنی یوم القیامه، و انت الصدیق الاکبر و انت الفاروق الذی یفرق بین الحق و الباطل، و انت یعسوب المومنین و المال یعسوب الکافرین، و انت اخی و وزیری، و خیر منْ اتْرک بعدی، تفْضی دینی و تنجز موعدی

O Ali, you were the first to believe in me, and you will be the first to shake hands with me on the Day of Judgment. You are the greatest truth-teller and the greatest divisor, who distinguishes between right and wrong. You are the leader of the believers and the worldly wealth of the disbelievers. You are my brother and my minister. You are the best of my survivors, who fulfill my religion and fulfill my promises.[29]

Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, Beirut: Darolhayat  al-Turas al-Arabi.

Abu Dharr after the Messenger of God and during the time of the caliphs

Abu Dharr's role in defending the guardianship of the Commander of the Faithful Ali (a.s.) after the death of the Holy Prophet (s.a.w.a.) was very important. He was considered one of the defenders of the Holy Prophet during the short reign of Abu Bakr. During the caliphate of Umar, Abu Dharr left Medina and went to Syria. He was present in some conquests, such as the attack on Byzantium (the Eastern Roman Empire) and the conquest of Cyprus, and remained there until the Caliphate of Uthman. During Uthman's reign, and due to Muawiyah's inappropriate behavior, his opposition to the government intensified. He informed the people in Syria about the guardianship of the Commander of the Faithful Ali (a.s.), so that many people in Syria became acquainted with the Commander of the Faithful and some converted to Shiism. When Uthman understood his opposition to the government and his promoting  to familiarize the people with true Islam, he ordered Muawiyah to send Abu Dharr to Medina. Muawiyah sent him to Medina in a heartbreaking and distressing condition.

When he came to Medina and met Uthman, he criticized him and warned him against wasting his wealth. He continued to insist on this until Uthman finally exiled him to Rabazeh.

The Prophet of God (peace be upon him and his family) had predicted this event in the Battle of Tabuk twenty-three years before it happened, , and now the time had come for it to come true. Abu Dharr, this man of God, who had been exiled to Rabazeh for speaking the truth and calling for justice and fairness, gradually lost his physical strength and fell into a bed of illness. He was spending the last minutes of his life full of ups and downs. His wife looked at his radiant face,thin and weak body and wept bitterly, wiping the drops of sweat from her husband's forehead. Abu Dharr asked, "Why are you crying?" The woman replied: I am crying because you are dying now and I do not have a garment to shroud your body in! A sad smile appeared on Abu Dharr's lips and he said: Be calm! Don't cry, I was sitting with a group of the companions of the Prophet (peace and blessings of Allah be upon him and his family) one day, when the Prophet turned to us and said: One of you will die in a desert, alone and far from the crowd. And a group of believers will bury him. All those who were in that session  have passed away, and now there is none of them left except me, and now I am sure that I am the one the Prophet foretold! After my death, sit on the path of the pilgrims to Iraq, it will not be long before a group of believers will come, Inform them of my death. His wife said: Now the time has passed for the caravan to pass. Abu Dharr said: Be careful on the road. By God, I swear I am not lying nor have I heard a lie. He said this and his soul spread towards Paradise.[30]

Ibn Athir, Osodolghabah.

Abu Dharr was right when he said that a caravan of Muslims was coming quickly, among which were great personalities such as Abdullah bin Masoud, Hojr bin Adi, and Malik Ashtar. Abdullah saw a strange sight from a  far, the sight of a lifeless body on the side of the road, and near it a woman and a boy, both crying. Abdullah turned the bridle of the horse towards the two people, and the caravan followed him. As Abdullah looked at the body, his eyes fell on the face of his friend and brother in Islam, Abu Dharr! His eyes filled with tears, he stood over Abu Dharr's pure body and, recalling the prophecy of the Prophet of Islam (peace be upon him and his family) in the Battle of Tabuk, said: The Prophet of Islam was right in saying that you will go alone, die alone, and be resurrected from the grave alone[31].

Ibn Sa'd, Al-Tabaqat al-Kubra.

Then Abdullah bin Masoud prayed over his body and then buried him. When they finished burying him, Malik al-Ashtar stood by his grave and said: "O Lord! This is Abu Dharr, the companion of the Prophet, who worshipped You for a lifetime and fought against the polytheists in Your way and never changed his way or path in following the religion of truth." However, when he devoted his heart and soul to fighting corruption and evil, he was subjected to persecution, oppression, deprivation, and humiliation, and was exiled, and finally died alone in a foreign land. [32]

Seyyed Ali Khan Madani.(1983). Al-Darajat al-Rafi'ah,Beirut:Vafa Institute .

Abu Dharr’s presence in the Brotherhood  pact

There is a difference of opinion that to whom Abu Dharr became a brother in the story of the brotherhood pact. Ibn Sa'd in Tabaqat denies the originality of it regarding Abu Dharr because the pacts were terminated before the Battle of Badr with the revelation of the verse of inheritance and he had not migrated to Medina by then. On this basis, they deny his brotherhood with Mundhar ibn Umar, who died during the Battle of Ber Ma'unah  in the third year of the Hijri.

Some have mentioned his brotherhood with Ibn Masoud, some with Bilal, some with Salman, and some with Abu Darda. However, some, citing a hadith from Ali ibn al-Huseyn and citing two reasons, establish his brotherhood with Salman al-Farsi[33].

Ghozashteh, Nasser (June 10, 2020). Abu Dharr Ghefari. Center for the Great Islamic Encyclopedia, Retrieved April 28, 2025, from https://www.cgie.org.ir/fa/article/22649

Abu Dharr's brotherhood with Salman

One of the contemporaries, citing a hadith from Imam Sajjad (a.s.) and citing two other reasons, considers his brotherhood with Salman to be correct and believes that Abu Dharr was in Medina from the very beginning of the migration.[34]

Murtaza Ameli, Ja'far.(2005). Sahih men Sirat al-Nabi,Qom: Dar-alhadith.

With the death of the Prophet (s.a.w.s.), Abu Dharr insisted on the Imamate of Ali (a.s.) and, according to Imam Ja’far al-Sadeq (a.s.), he was one of the three who remained steadfast in the command of the Messenger of God.[35]

Kulayni, Muhammad ibn Ya'qoob, Al-Kafi.

And until the end of his life, he advised others to do the same[36];

Tabarsi, Ahmad ibn Ali, Al-Ehtejaj.

for this reason, he denied the caliphate of Abu Bakr[37]

Ya'qoobi, Ahmad ibn Abi Ya'qoob, Tarikh al-Ya'qoobi.

and, along with some other great companions, he called on Ali (peace be upon him) to stand up for his rights, and in his encounter with Umar, he delivered a sermon on Ali's rightfulness[38].

Sheikh Sadooq, Muhammad ibn Ali. Khessal.

He himself, proud of this steadfastness, says in a group: I will be closer to the Prophet (peace and blessings of Allah be upon him and his family) than all of you on the Day of Judgment, because I heard the Prophet (peace and blessings of Allah be upon him and his family) say: The closest of you to me on the Day of Judgment is the one who leaves this world in the same way I left him. By Allah! Apart from me, there is none of you who has not acquired something of this world.[39]

Ibn Sa'd, Muhammad ibn Sa'd, Al-Tabaqat.

This relationship with the family of the Prophet and Ali placed him in the limited and secluded group of mourners of Hazrat Fatima (peace be upon her), where even many of the Prophet's wives were not present[40].

Yaqoobi, Ahmad ibn Abi Yaqoobi. History of Yaqoobi.

Abu Dharr and Shiism in Lebanon

It is said that when Abu Dharr was in the Levant region at that time, which included all or part of present-day Lebanon, she propagated Shiism there while fighting against Muawiyah's amassing wealth, and that the Shiites of Lebanon became Shiites due to Abu Dharr's activities [41].

Motahari,Morteza.(1971). The reciprocal  Services  between Islam and Iran.Tehran:Sadra Publications.

Exile to Rabazeh

Uthman, who was very angry with Abu Dharr's repeated protests, issued a decree to exile him to "Rabazeh", who was then a ninety years old,[42]

Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, Beirut: Darolhayat  al-Turas al-Arabi.

and ordered that no one should chase him away, and no one dared to do so, but when this news reached Ali (a.s.), together with his brother Aqeel, his sons Hassan and Hussein (peace be upon them), and the great companion of the Messenger of God (peace be upon him and his family), Ammar Yaser, they escorted Abu Dharr to the gates of Medina, and with this action, they questioned the order of his exile and approved of Abu Dharr's actions.[43]

Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, Beirut: Darolhayat  al-Turas al-Arabi.

And after living for a while in the waterless and grassless desert of Rabazeh, he built a mosque there. After this incident, Muawiyah also expelled Abu Dharr's family from the city and they all went to him.[44]

Tabari, Muhammad ibn Jarir. History of Tabari.

Even in Rabazeh, a terrible place of exile and a scorching desert, Abu Dharr remained steadfast in his beliefs and ideals and constantly proclaimed the legitimacy of the Imamate of Ali (a.s.) and true Islam.[45]

Al-Alfaqih, Sheikh Muhammad Jawad.Abu Dharr Ghefari (The Awakened Conscience of Mankind), translated by Houshang  Ojaqi,Tehran: Afaq Publishing House.

Abu Dharr did not remain silent in Medina either and addressed Uthman ibn Affan and said: "Do not be satisfied with people only if they do not harm each other; rather, you should compel them to give good deeds, and the one who pays zakat should not be satisfied with just giving it; rather, he should be kind to his neighbors and brothers and maintain ties with his relatives." Ka'b al-Ahbar, who was present at that gathering, replied to Abu Dharr: "He who has paid the obligatory zakat has paid what was obligatory upon him."

And he has nothing more to do. Abu Dharr hit him on the head with his stick and said: O son of a Jew! What is wrong with you and you are saying such things...[46]!

Tabari, Muhammad ibn Jarir. History of Tabari.

His words are clear or almost clear that he did not consider all spending obligatory. It is not true that some have said: Abu Dharr acted on his own ijtihad and said that the excess wealth over the necessary amount should be spent in the way of God. Abu Dharr used to say: What I am saying, I have heard from the Messenger of God [47].

Tabatabai, Muhammad Hussein. Al-Mizan.

His objection to Uthman and his insistence on the truth of piety and piety led to his exile to Rabazeh, a place he did not like at all.[48]

Masoodi, Abu al-Hasan Ali ibn al-Hussein. Muruj al-Dhahab.

This incident has sparked much debate in Islamic history and theology. Some have tried to attribute Abu Dharr's departure to his own will,[49]

Ibn Athir, Ezz al-Din Ali. Al-Kamel.

arguing that he loved solitude and only went to Medina to avoid becoming an Arabi, which the Prophet (peace and blessings of Allah be upon him) had condemned.[50]

Tabari, Muhammad ibn Jarir. History of Tabari.

Alusi, mentioning the fact that Abu Dharr, in his confrontation with Muawiyah, apparently held on to the verse and imagined that all excess wealth should be spent on the needy, writes: This statement was widely objected to, and the verse of inheritance was used as an argument against Abu Dharr, and he was forced to retire and, in consultation with Uthman, was guided to Rabazeh, where he remained until the end of his life.[51]

Aloosi, Mahmud ibn Abdullah. Ruh al-Maani.

The inconsistency of this view, which seeks to demonstrate the free will of going to Rabazeh, with what has been recorded in history, which negates any freedom and choice, has led some to criticize Abu Dharr's action and justify Uthman's action.

Abu Dharr's asceticism and simple life

Abu Dharr's lifestyle after the death of the Prophet of Islam (PBUH) until the day he died in the desert of Rabazeh is a clear testimony to his unparalleled asceticism and piety. Abu Dharr was a pious and ascetic man and followed the Prophet (PBUH) in the simplicity of his life. He was never influenced by the temptations of wealth, and no factor could deceive him and divert him from the right path.

Regarding his asceticism and piety, it is sufficient that the Prophet (peace be upon him and his family) said: “Whoever wants to see the asceticism of Jesus, son of Mary, should look at the asceticism of Abu Dharr.”[52]

Ibn Sa'd. Tabaqat al-Kubari.

Undoubtedly, the words and lifestyle of the Prophet of Islam (peace be upon him and his family) played an effective role in the development of his asceticism and piety.

Abu Dharr himself narrates from the Prophet of God (peace be upon her and her family) that the Prophet said: The closest of you to me on the Day of Resurrection is the one who, after me, is not contaminated by worldly wealth, and who dies in the same condition as he was in my time. [53]

Isfahani,Abu Naeem.(2007).Helyatol  Olya,Beirut:Dar Alkotob Alelmyyah.

Death of Abu Dhar

Abu Dharr finally died in Rabazeh,in one of the stops of Hajj caravans throughout history[54],

Al-Akhbar al-Towwal; Majam al-Boldan; Al-Muntazem.

in solitude and hardship, as the Prophet (peace and blessings of Allah be upon him and his family) had foretold[55],

Muhammad ibn Umar ibn Waqedi. (1989).Al-Maghāzī.Beirut :Al-A'lami Publications

alongside his wife or only daughter in 32 AH[56],

Tabari's History.

and funeral service fulfilled by a caravan coming from Iraq, accompanied by Ibn Masooud and a few of its companions[57].

Tabari's History.

Malik al-Ashtar led a prayer for him[58]

Kashi, Muhammad bin Omar bin Abdulaziz. (1969). Rijal-e-Kashi, Mashhad: University of Mashhad, Faculty of Theology and Islamic Studies, Research and Studies Center 

and he was buried there.[59]

Al-Mu’jam Al-Kabir; Tafsir Al-Qummi; Al-Mu’jam Al-Boldan.

There is no trace of his grave now.[60]

Majma’ Al-Bahreyn, “Rabadheh”; A’yan Al-Shi’a.

There used to be a mosque called Abu Dharr, and his grave is said to have been located there.[61]

Adawī, Saeed ibn Ibn  Urubah.(2000) .Al-Manasek.Beirut: Dar al-Basha’ir al-Islamiya

Visiting him in Rabazeh is considered a recommended act.[62]

Bihar Al-Anwar; Jawaher Al-Kalam.

He has no descendants left.[63]

Ibn  Hazm, Abu Mohammad  Ali ben Ahmad  Ondolosi.Jamharah Ansab Al-Arab.