As for the praise of companions for him, after he was banished and remained
steadfast on his call, statement of Maula Ameerul Momineen (a.s.) is sufficient
for you. [O Abu Zar, you became angry for the sake of Almighty. So repose hope
in the One, for whom you became angry. Those people dread for their life from
you and you feared them for your religion…] till the end of the tradition as was mentioned.1
It is clarified in this statement that the anger of Abu Zar was for Almighty
Allah, and he should repose hope on one, for whom he had been angry and this
was to gain pleasure of Allah, Mighty and High, for which Abu Zar rose up and
for which he called.
[It is also clarified that] what Abu Zar mentioned and infuriated them, was a
purely religious statement as opposed to the statement of world worship as Abu
Zar feared for religion from this world worship, and those people feared their
world from that religious; so they directed their enmity and anger to him and had
him banished to the dry wilderness of Rabdha, and [also clarified that] that on
Judgment Day Abu Zar would profit and those people would be jealous with him.
Which of these instances are related to communism, which was pure
materialism, and has no connection with pleasure of Allah, Mighty and High?
Do you think that Maula Ameerul Momineen (a.s.) praises Abu Zar in this
nice style – and on the other hand – tells Uthman: “Adopt piety, indeed, you have
banished a righteous Muslim, and due to this exile, he passed away.” And he
regards Abu Zar righteous and considers his killing in this exile a sin, which
cannot be committed through a man of piety – but he did not ponder upon his
viewpoint?
Did he not know the spirituality and morals present in his being, which was
same as that of His Eminence? Or that His Eminence approved his communist
and Marxist beliefs? Or knew that the statement of Abu Zar was invalid, but
issued this statement due to his enmity for his enemies?
To the statement of Imam, add the words of his illustrious son, Abu
Muhammad Hasan Mujtaba, grandson of the Messenger of Allah (s.a.w.a.) to
Abu Zar in which he said: “What all you have to bear from these people. So,
remembering that the world would be separated from you, remove it from
yourself and be patient till you meet your Prophet while he is pleased with you.”2
You can see that the infallible Imam condemns those people due to what
befell Abu Zar through their hands, and ordered him to be patient; and that very
soon he would meet the Messenger of Allah (s.a.w.a.) while he is pleased with
him.
Do find any connection and compatibility between this pleasure of Prophet
and belief of Imam Hasan (a.s.) on one side, and between communism on the
other?
And place these two statements besides the statement of Imam Husain (a.s.)
to Abu Zar that: “They denied their world to you and you denied your religion to
them; thus seek patience and help from Almighty Allah.”3
And all companions, including Muhajireen and Ansar condemned the
banishment and torture of Abu Zar, and when they rebelled and attacked Uthman,
they mentioned this condemnation and explained this in their sermons; and it was
from the depths of their hearts.
This love of people for Abu Zar was due to sincerity for brother in faith, and
not compatible with belief of communism, which they attributed to Abu Zar,
except that you will have to say: All companions were communists!
Praise of Holy Prophet (s.a.w.a.) for Abu Zar
We mentioned a part of statements of the Prophet of Islam (s.a.w.a.)
regarding this and we have no option but to say: Holy Prophet (s.a.w.a.) with
wide knowledge of prophethood, knew well that Abu Zar, at the end of his life,
would issue statements, which would infuriate his enemies, and also knew that
his Ummah would regard his statements as accepted principles worthy to be
followed.
If he had known about deviation of Abu Zar, he would not have issued
statements, which mislead people. Moreover, Holy Prophet (s.a.w.a.) informed
them that that anger and calamities, which would befall on him are in the path of
God; thus it is not appropriate that it should be regarded as deviation in religion
[as in that case] it was obligatory on Holy Prophet (s.a.w.a.) to make Abu Zar
aware of deviation in his belief and mission.
فَأَيَّدْنَا ٱلَّذِينَ ءَامَنُوا۟ عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا۟ ظَـٰهِرِينَ (١٤)
“Then We aided those who believed against their enemy, and they became uppermost.”4