this wealth, then gives from it in charity and upholds the bonds of kinship?’

Kaʿb replied, ‘I hope good for him.’

Abu Dharr became angry, lifted his staff against him and said, ‘What do you know, son of the Jewess! The owner of such wealth will surely wish it were scorpions in this world, stinging the very core of his heart.’ (1)

As-Sariy ibn Yaḥyā narrated: Ghazwān Abū Ḥātim told us:

While Abu Dharr was standing at ʿUthmān’s door waiting for permission to enter, a man from Quraysh passed by and asked, ‘Abu Dharr, what keeps you sitting here?’

He answered, ‘These people refuse to let us in.’

The man went inside and said, ‘Commander of the Believers, why is Abu Dharr left at the door?’ Permission was granted, so Abu Dharr came in, sat off to one side, and the estate of ʿAbd al-Raḥmān was being distributed.

ʿUthmān then said to Kaʿb, ‘Tell me: if a man has paid the zakat on his wealth, is there any further liability upon him?’

‘No,’ Kaʿb replied.

Abu Dharr rose, struck him with his staff between the ears and said, ‘Son of the Jewess! You claim that there is no right remaining in a man’s wealth once he has paid its zakat, while Allah says, “…and they prefer others over themselves…” (al-Hashr 59:9) and He says, “…and they feed, for love of Him, the needy, the orphan and the captive…” (al-Insān 76:8).’ He went on citing similar verses from the Quran.

ʿUthmān said to the Qurayshi, ‘It is for reasons such as the one you have just witnessed that we are reluctant to admit Abu Dharr.’

Ibn ʿAbbās is reported to have said: Abu Dharr used to travel back and forth between al-Rabadhah and Medina out of fear of the Bedouins (2); he loved solitude. On one such visit he came in to ʿUthmān while Kaʿb was present … and the report continues.