Du’a After Takbir

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Du’a After Takbir

Assalam alaikum wa rahmatullah sisters. I hope we are all in a good state of iman in sha Allah. 
Our dua for the week
Narrated Abu Huraira: Allah’s Messenger ﷺ used to keep silent between the Takbir and the recitation of Qur’an and that interval of silence used to be a short one. I said to the Prophetﷺ  “May my parents be sacrificed for you! What do you say in the pause between Takbir and recitation?” The Prophet ﷺ said, “I say,
اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنْ خَطَايَايَ، كَمَا يُنَقَّى الثَّوْبُ الْأَ بْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْنِي مِنْ خَطَايَايَ بِالثَّلْجِ وَالْمَاءِ وَالْبَرَدِ
Allaahumma baa’id baynee wa bayna khataayaaya kamaa baa’adta baynal-mashriqi walmaghribi, Allaahumma naqqinee min khataayaaya kamaa yunaqqath-thawbul-‘abyadhu minad-danasi, Allaahum-maghsilnee min khataayaaya, bith-thalji walmaa’i walbarad
O Allah , separate me from my sins as You have separated the East from the West. O Allah, cleanse me of my transgressions as the white garment is cleansed of stains . O Allah , wash away my sins with ice and water and frost.

Continuation Abu Musa Al-Ashari 

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Continuation Abu Musa Al-Ashari 

Stories of the Salaf
Salam Alaykum warahmatullah, this is a continuation of last weeks story on Abu Musa, in order for us to know what happened during the adjudication that took place and complete the story of Abu Musa.
Adjudication nonetheless began with Abu Musa representing the side of ‘Ali and ‘Amr ibn al-‘Aas representing the side of Muawiyah. A possible version of their historic conversation has been recorded in the book “Al-Akhbar at-Tiwal” by Abu Hanifah Ad-Daynawawi as follows: 
Abu Musa:
O Amr, what do you think of this suggestion in which there is the common good of the ummah and the pleasure of Allah?

Amr: What is it? 
Abu Musa:
Let us nominate ‘Abdullah ibn ‘Umar as Khalifah. He himself has not intervened at all in this war.

Amr: What do you think of Muawiyah for the position? 
Abu Musa:
It is neither opportune to have Muawiyah in this position nor does he deserve it.

Amr: Don’t you know that ‘Uthman was unjustly murdered? 
Abu Musa:
Certainly.

Amr: And that his status among the Quraysh you know (is one of honor), and that Muawiyah is the wali of the blood of Uthman…. And God says in the Quran: “Whoever is killed unjustly, We have given his heir authority….” (The full verse of the Quran is: {Nor take life which God has made sacred except for a just cause. And if anyone is slain wrongfully, We have given his heir authority (to demand Qisas or to forgive). But let him not exceed bounds in the matter of taking life; for he is helped by the Law} Surah 17, verse 33 .) In addition to this he is the brother of Umm Habibah, the wife of the Prophet, may God bless him and grant him peace, and he is one of his companions. 
Abu Musa:
Fear God, O Amr.. Regarding what you have mentioned about the status of Muawiyah, if the position of the Khalifah is based on status, the person most deserving of it is “Abrahah ibn Sabbah”. He is a descendant of Yemeni kings whose domain extended to the east and the west. And what status has Muawiyah in comparison with ‘Ali ibn Abi Talib? Regarding your statement that Muawiyah is the wali of Uthman, the person who has the first right to this is his son, ‘Amr ibn Uthman. However, if you agree with me, we could revert to the memory of ‘Umar ibn al-Khattab and appoint his son ‘Abdullah, the pious one.

Amr: What prevents you from appointing my son ‘Abdullah he is virtuous, upright, one of those who were first to perform the Hijrah and who has been a long-standing companion of the Prophet. 
Abu Musa:
Your son is a man of honesty and truth. But you have plunged him deeply into these wars. Come let us appoint the Good One, the son of the Good One – ‘Abdullah ibn ‘Umar.

Amr: O Abu Musa! The only person who can set this matter aright is a man who has two wisdom teeth who eats with one and feeds with the other (referring to the political astuteness of Muawiyah). 
Abu Musa:
Woe to you, O ‘Amr. The Muslims are depending on us to solve this matter. They have fought with swords and spears. Let us not return them to a state of fitnah (trial).

Amr: What are you suggesting then? 
Abu Musa:
I suggest that we leave the two men-‘Ali and Muawiyah. Then we set up a shura (council) among Muslims to let them choose from among themselves whoever they like.

Amr: I agree to this suggestion for indeed the common good of the people rests in it. 
The above exchange shows Abu Musa to be a man of integrity and intelligence. He showed up the weakness of ‘Amr’s claims for Muawiyah to be the Caliph of the Muslims on the grounds of honor and status and on the grounds that he was the ‘heir’ to ‘Uthman. 
By his suggestion that the son of ‘Umar ibn al-Khattab be appointed as Khalifah, Abu Musa showed that he was not prepared to stick uncompromisingly to the side he represented and that he was willing to consider an appropriate companion of the Prophet as an alternative, for the good of the Muslim community. 
‘Amr finally agreed on Abu Musa’s suggestion for a shura and for letting the Muslims decide freely whom they should have as Khalifah. It did not occur to Abu Musa that ‘Amr would not honor the agreement they had come to and that he would resort to deceit. 
Before the agreement was announced in public, Ibn’ Abbas warned Abu Musa saying,
“I fear, by God, that ‘Amr might deceive you. If you have both agreed on something, then let him announce it before you…”

Abu Musa, because of the gravity of the situation, felt that ‘Amr would honor the agreement. On the following day, before the assembled Muslims, Abu Musa and ‘Amr got together. Abu Musa is said to have invited ‘Amr to speak first but he declined saying, “I would not go before you for you are more honoured than I am, you performed the Hijrah before I did and you are older than I.” With this Abu Musa advanced and spoke: 

“O people! We have considered how best God would bring together the Ummah for their common good. It seems to us that the best solution in this regard is that the two men ‘Ali and Muawiyah should withdraw and that a shura should be formed so that people could choose for themselves who they want as the Khalifah. 
I have agreed that Ali and Muawiyah should withdraw. You now deal with the situation and appoint as you Khalifah whoever you want.”

It was now Amr’s turn to make the same announcement. He got up and addressed the people, “O People! Abu Musa has said what you have heard. He has abandoned his friend (‘Ali). Like him I abandon his friend (‘Ali) and I confirm my friend Muawiyah (as Khalifah) for he is the heir to the Amir al-Muminin, ‘Uthman, and the one most deserves his position.” 
Abu Musa was shocked by what he heard. He could not imagine that ‘Amr would commit such treachery even though he was warned about it. Filled with anger and disgust, he lambasted ‘Amr for his deceit and for ruining the chances of peace and reconciliation among Muslims. ‘Amr had thus turned the arbitration process into a farce. 
kabahgraphicAbu Musa continued to remain neutral in the conflict which was ended by ‘Ali when he made a treaty with Muawiyah confirming him as the one responsible for governing Syria and Egypt. 
Abu Musa himself left for Makkah and spent the rest of his life near the Sacred Mosque. During his life he had remained devoted to the noble Prophet and his righteous successors. During the life of the Prophet, the Prophet had appointed him and Mu’aadh ibn Jabal as governor of Kufah. 
Abu Musa was particularly attached to the Quran, reading it constantly, memorizing it, understanding it and putting it into practice. His advice regarding the Quran is full of wisdom,
“Follow the Quran,” he said, “and do not desire that the Quran should follow you.”

In ‘ibaadah (worship), he showed a great deal of strength and endurance. On days when the heat was intense and almost unbearable, Abu Musa would be found fasting and he would say,
“Perhaps the thirst of the midday heat would prove to be quenching for us on the day of Qiyamah.”

As his end drew near, the words which he kept saying were words which he has repeated throughout his life as a believer,
Allahumma antas-Salaam Wa minkas-Salaam

“O Lord, You are the Source of Peace And from You comes Peace…”

☆ Best 10 Days of The Year 

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☆ Best 10 Days of The Year 

As salaam alaikum wa rahmatullah wa barkaatuh sisters.
Today’s deen reminder is going to be on the best 10 days of the year in shaa Allah.
The 1st of Dhul Hijjah commences on Wednesday 23rd August, 2017 In sha Allah, may Allah enable us to excel in serving Him then and always and  we be among the blessed ones, Ameen.

The Prophet (PBUH) said, “There is no deed that is better in the sight of Allah or more greatly rewarded than a good deed done in the (first) ten days of Al-Adha”. It was asked, “Not even Jihad for the sake of Allah?” The Prophet (PBUH) replied, “Not even Jihad for the sake of Allah, unless a man goes out himself for Jihad taking his wealth with him and does not come back with anything.” Narrated by Al-Bukhari
The above Hadith of the Prophet SAW spells out the importance of these ten days in the sight of Allah SWT and the amplified reward for all good deeds during this blessed season.
Just like the last ten nights of Ramadan are the best ten nights out of the year, these first ten days of Dhul-Hijja are the best days of the year and the most beloved to Allah as they combine acts of worship in a way unlike any other time.
So, the questions we should be asking ourselves are, “How do we make the most of this season of blessings?”, “What deeds can I perform to attain His pleasure?”. The following are some examples of the acts of worship that will help us gain His pleasure InshaAllah.
1. Perform Hajj (Pilgrimage)
Obviously, Hajj is one of the best deeds that one can do during these ten days. However for those of us who were not invited to His House this year, there are still many more ways to earn the pleasure of Allah.
2. Fast all nine days and especially on the ‘Day of Arafah’
The Prophet SAW said: “Anyone who fasts for one day for Allah’s pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years.” (Bukhari, Muslim)
The prophet (saw) said about arafah: “Fasting the Day of ‘Arafah (ninth Dhul-Hijja) is an expiation for (all the sins of) the previous year and expiation for (all the sins of) the coming year.” (Muslim)
3. Perform Dhikr and Takbeer
 “There are no days on which good deeds are greater or more beloved to Allah than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allah), Takbeer (saying Allahu Akbar) and Tahmeed (saying Alhamdu Lillaah).” (Ahmad -Saheeh)
Ibn ‘Umar and Abu Hurayrah used to go out in the marketplace during the first ten days of Dhul-Hijja, reciting Takbeer, and the people would recite Takbeer when they heard them. (Bukhari)
Takbeer at this time is a Sunnah that has mostly been forgotten, especially during the first few days. So say it in the masjid, in your home, on the street and every place where it is permitted to remember Allah. Revive the Sunnah that have been virtually forgotten and earn great rewards for doing so.
The Prophet SAW said: “Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward.” (Tirmidhi- Hasan)
4. Stand the Night in Prayer

Seeking Allah’s forgiveness and humbling ourselves in front of Him in supplication and prayers during the latter part of the night is an act of worship that is very beloved to Allah.
Allah Almighty calls out to His servants in the latter part of the night: “Is there anyone to invoke Me, so that I may respond to his invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?” (Bukhaari, Muslim)
We should seize this opportunity and beg Him for His Divine Generosity and Mercy. We should ask Him as our Prophet SAW taught us “Our Lord, bless us with the best of this world and the best of hereafter and save us from the fire of Hell.”
5. Make Sincere Repentance
Allah SWT loves those who repent to Him in complete submission. The act of sincere repentance to Allah with intention to never return to His disobedience and sin is very dear to Him. Return to Allah by giving up all the deeds, open and secret, that He dislikes. Be regretful of your sins and disobedience and resolve to never return to sin and to firmly adhere to the path which Allah loves.
Allah says, “But as for him who repented, believed and did righteous deeds, then he will be among those who are successful.” [Al-Qasas 28:67]
6. Return to Book of Allah (The Quran)
It is time to dust off your copy of the Quran. Establish a beautiful new relationship with the book of Allah starting in these ten days of Dhul-Hijja. Recite its verses and you will reap its blessings. Understand its message. Implement the commandments of this book in your life.
This relationship with the Quran will open for you the doors of wisdom and happiness in your life. This will ultimately lead to guidance and success in this life and the Hereafter.
7. Increase in doing ALL good deeds
If you are not able to perform Hajj this year, occupy yourself during these blessed days by any and every possible good deed. Every act that is done with sincerity for the pleasure of Allah SWT will bring you closer to Him.
“So whosoever does good equal to the weight of an atom, shall see it; and whosoever does evil equal to the weight of an atom, shall see it.“[Al-Zalzalah 99:7-8]
8. Slaughter an animal and distribute the meat (Sacrifice)
Ibn Umar said: “The Prophet SAW lived in Madeenah for ten years and every year he slaughtered an animal.” (Ahmad-Saheeh by al-Albaani)
9. Attend Eid prayers
Attending Eid prayers is from the Sunnah of our beloved Prophet SAW. We should be keen on practicing this Sunnah and performing it according to the teachings of our Prophet SAW. Eid is a time of joy and happiness and we should be inclusive of all of our brothers and sisters who may not be as fortunate to have enough to enjoy this blessed occasion.
10. Thank Allah
One of the biggest forms of worshiping Allah is to thank Him, deeply, sincerely and continuously. After all, it is He who blessed you with all that you have. In fact, you wouldn’t even be here if it wasn’t for the Mercy of your Creator.
So thank Him for ALL that He gave you: the blessing of Islam, the blessing of life and every blessing you possess. Thank Him for the opportunity to experience these ten days. Ask Him for His mercy, forgiveness and guidance.
Alhamdulillah, there is much to be gained in these coming days. So make the most of this perfect opportunity offered by these invaluable and irreplaceable ten days. Hasten to do good deeds and appreciate this blessing and make the most of it.
“And worship your Lord until there comes unto you the certainty (death).” [Al-Hijr 15:99]

Al-Fattah- The Opener

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Al-Fattah- The Opener

Assalamu Alaykum Wa Rahmatullah Wa Barakatuh. I hope we are all in the best state of iman and health.

Al-Fattah- The Opener

Allah calls Himself Al-Fattaah— The Opener, The Revealer— on one occasion in the Quran. He is the One who opens all doors of blessing for His slaves. Al-Fattaah judges what shall be opened from opening hearts, clarifying visions and opening doors to sustenance to conquering cities and revealing knowledge!
The Judge of All That is Opened, The Granter of Success
Fattaah comes from the root faa-taa-haa, which points to four main meanings. The first main meaning is to open, unlock, or reveal and make clear. The second main meaning is to make victorious, and the third is to judge or decide. The fourth main meaning is to permit or grant.
This root appears 38 times in the Quran in eight derived forms. Examples of these forms are fatahnaa (“We opened”), al-fathu (“the victory”), and mafaatihu (“[are the] keys”).
Linguistically, fattaah has the structure of intensification; al-faatih is someone who opens. Al-Fattaah is the ultimate judge who decides to open gates that no one else can open, in both literal and symbolical, physical and spiritual ways, and He is the source of victory and success.
Al-Fattaah Himself says: Say, Our Lord will bring us together; then He will judge between us in truth. And He is the Knowing Judge. [Quran, 34:26]
He opens to you the gate of provision and sustenance, the gate of work, the gate of marriage, and the gate of tranquillity and peace of mind. He opens to you the gate of success and He opens to you the gate of righteous deeds.
Al-Fattaah says: Whatsoever mercy Allah opens to mankind, none can withhold; and whatsoever He withholds, none can lose after Him. And He is the All Mighty, the All-Wise. [Quran 35:2] This ayah has a beautiful impact if you are a true believer; you realize that everything happening to you is under Al-Fattaah’s divine control. Close doors for His sake— by leaving a bad habit, wrong friends, or a place of sinning– even if it causes you physical hardship— and He will open a door for you to good. Never despair nor give up. Realize thatAl-Fattaah can always give you a way out. Know that all the relationships in your life are confined by your relationship with Allah al-Fattaah.
The best opening of all is the opening of the heart. Al-Fattaah opens hearts which were locked, like the heart of Umar ibn al-Khattaab radiyallahu ‘anhu which was before filled with hatred of the Muslims. Some people say: I read the Quran, but I don’t understand a word of it! But after some time, they begin to understand. They begin to seek answers, memorize, interact, enjoy, and preach the words of Allah. Work hard and strive to be sincere so that Al-Fattaah opens to you the gate of knowledge, the gate of closeness to Him and the gate of contentment in this life.
Whenever a gate is closed in your face, remember Al-Fattaah and ask Him to open it for you. This goes under all circumstances, whether serious or insignificant; even if your phone, wallet, or anything else, valuable or not, is lost. If you open a new building, want to get married, or if you desire to do anything, ask Al-Fattaah, for help and success. Start anything permissible in His name, by saying bismillah. Also when you feel low, or you feel you lack understanding of the religion, ask Him to open your heart and the hearts of your loved ones. A supplication of pious people before us used to be: May Allah open to you gates of good.
recite, memorize, and understand Surah Al-Fatiha, the opening surah of the Book of Al-Fattaah. Ibn Abbas radiyallahu ‘anhu said: While the Messenger of Allah was sitting with Jibril he heard a creaking sound above him. Jibril looked up and said, This is [the sound of] a gate that has been opened in heaven today and has never been previously opened. Then an Angel descended through it and came to the Prophet) and said, Rejoice in the good news of two lights that have been given to you such as no prophet before you has been given. [They are] Surah Al-Fatihah and the concluding [two] verses of Surah Al-Baqarah. You will never recite a word from them without being given the blessings they contain. [Muslim] Study the tafseer of this beautiful surah; when you recite it in prayer make sure you pause after each ayah and apply its lessons to your daily life.
Open to others the gates of your own good work and become involved in projects beneficial to others. If you have a certain skill, develop it and help others with it so with the guidance of Al-Fattaah all can work together to open doors to all that is good for the community.
May Allah, Al-Fattah open the doors to Jannah to us, doors to guidance, doors to beneficial knowledge, doors to goodness. Ameen!

Du’a In The Final Tashahud

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Du’a In The Final Tashahud

SEEKING REFUGE FROM FOUR THINGS IN THE FINAL TASHAHUD
اللهم إني أعوذ بك من عذاب جهنم ومن عذاب القبر ومن فتنة المحيا والممات ومن شر فتنة المسيح الدجال
Allaahumma ‘innee a’oothu bika min ‘adhaabil-qabri, wa min ‘adhaabi Jahannama, wa min fitnatil-Mahyaa wal Mamaati, wa min sharri Fitnatil-Maseehid-Dajjal
O Allah, I take refuge in You from the punishment of the grave, from the torment of the Fire, from the trials and tribulations of life and death and from the evil affliction of Al-Maseeh Ad-Dajjal

This below was taken from Fatwas of Nur `Ala Al-Darb  
The majority of scholars held the view that this Du`a’ (supplication) falls under the category of stressed Sunnah. It was been reported on the authority of Tawus, one of the great Tabi`un (Followers, the generation after the Companions of the Prophet) that this Du`a’ is obligatory. Tawus is also reported to have ordered his son to repeat his Salah when he knew that he did not recite this Du`a’. This indicates that such Du`a’ is a stressed Sunnah, which the Mu’min should not miss in obligatory or voluntary Salah.
People are subject to trials in their lives and after death. One may commit sins or Bid`ah (innovation in Islam), or be exposed to Kufr (disbelief) in Allah’s Religion. One might be tempted with wealth, lusts, sins, or evil company, and commit acts which displease Allah, whether it be Kufr, Bid`ah, or sins during their lives or at their death. We ask Allah to grant us protection from it. One may be tested with the trial of Al-Masih-ul-Dajjal if they live during the time when he appears. Al-Masih-ul-Dajjal will appear at the end of time, claiming to be a prophet and lord of all creation. Many people will follow him. We seek refuge with Allah from this. They will be doomed because of their following him. One should ask the Lord to protect them from these trials, because they do not know whether they will be saved or not. Therefore, one must ask Allah to protect them from the torment of Hellfire, the punishment of the grave, the trials of life and death and the trial of Al-Masih-ul-Dajjal. Everyone is in need of this Du`a’ so that they will not be tried in their life or upon dying; and so that they will not experience the trial of Al-Masih-ul-Dajjal if they happen to live at the time when he appears. We ask Allah to save us from this.

Regarding Ghusl

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*Q*💬I am a woman who has continuous yellowish discharge. And I am of those who do not have a sign of tuhr (purity of menstruation). And I do not know how to make sure of my tuhr in that case. My period is seven days (obvious blood for 7 days). After this I find brownish and yellowish discharge. My question is: If the brownish discharge disappears and the yellowish remains, shall I consider it menstruation or my normal yellowish continuous discharge? As sometimes the brownish discharge disappears for a day and the yellowish one remains, so I make ghusl and pray, then the brownish comes out again sometimes once a day. This puts me in great confusion. Shall I repeat ghusl or not?.

*A*💬Praise be to Allaah.
💦Firstly: 
The ongoing discharge that comes out of woman is taahir (pure) according to the most correct of the two scholarly opinions, but it invalidates wudoo’ and the woman who has this problem must deal with it like urinary incontinence, so she should do wudoo’ for each prayer and pray whatever she wants of obligatory and naafil prayers. 
💦Secondly: 
A woman may know that her period has ended by one of two signs: 
💦1 – Emission of the white discharge. 
💦2 – Complete dryness, such that if she inserts a piece of cotton it comes out clean with no trace of blood or yellowish or brownish discharge on it. 
al-Baaji said in al-Muntaqa: The usual sign of tuhr (end of the period) is two things: the white discharge or dryness, which is when a woman inserts a piece of cotton or cloth into her vagina and it comes out dry with no trace of blood on it. Women’s usual patterns with regard to that vary; some of them see the white discharge and some see the dryness. End quote. 
💦Thirdly: 
If the yellowish or brownish discharge comes immediately after the period then it is part of the menses. If it comes after the tuhr has been established, then no attention should be paid to it. 
Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: Chapter of the coming and going of menses; the women used to send to ‘Aa’ishah vessels containing pieces of cloth on which there were yellowish marks and she would say: *Do not be hasty until you see the white discharge, meaning thereby the end of the menses (tuhr).* 
The colour of menstrual blood usually changes towards the end of the period, and becomes lighter in colour, and it may be followed by a yellowish or brownish discharge. The report of ‘Aa’ishah (may Allaah be pleased with her) indicates this, and indicates that the yellowish discharge that is connected to the period is regarded as menses. 
The basic principle is that you should regard this yellowish discharge as part of the period, not spotting, so long as you have not ascertained that the period is over, especially as you see the brownish discharge after doing ghusl. This makes it more likely that it is menses. 
But if the end of the period is ascertained by seeing the white discharge or complete dryness, then you should not pay any attention to the yellowish and brownish discharge in that case. This is what is indicated by the words of Umm ‘Atiyah (may Allaah be pleased with her): *We used not to regard the brownish and yellowish discharge after the tuhr (end of the period) as being of any significance.* Narrated by al-Bukhaari (320) and Abu Dawood (307). 
And Allaah knows best.
Islam Q&A

Reference : http://www.islamqa.com

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Stories Of the salaf
Abu Musa Al-Ashari 
When he went to Basrah as governor of the city, he called the inhabitants to a meeting and addressed them: “The Amir al-Muminin, Umar, has sent me to you to teach you the Book of your Lord and the Sunnah of His Prophet(S.A.W) and to clean your streets for you.”

People were taken aback when they heard these words. They could easily understand that one of the responsibilities of a Muslim ruler was to instruct people in their religion. However, that one of his duties should be to clean streets was something new and surprising to them.
Who was this governor of whom the Prophet’s grandson, al-Hasan, may God be pleased with him said: “There was no rider who came to Basrah who was better for its people than he.”

His real name was Abdullah ibn Qays but he was and continues to be known as Abu Musa al-Ashari. He left his native land, the Yemen, for Makkah immediately after hearing that a Prophet had appeared there who was a man of rare insight, who called people to the worship of One God and who insisted on the highest standards of morality.

At Makkah, he stayed in the company of the Prophet(S.A.W) and gained knowledge and guidance. He returned to his country to propagate the word of God and spread the mission of the noble Prophet(S.A.W). We have no further news of him for more than a decade. Then just after the end of the Khaybar expedition he came to the Prophet(S.A.W) in Madinah. His arrival there coincided with that of Jaffar ibn Abi Talib and other Muslims from Abyssinia and the Prophet(S.A.W) welcomed them all with joy and happiness.
This time Abu Musa did not come alone. He came with more than fifty persons from the Yemen all of whom had accepted Islam. Among them were his two brothers, Abu Ruhm and Abu Burdah. The Prophet referred to the whole group as the “Asharis”. In fact he sometimes referred to all Yemenis as Asharis after Abu Musa al-Ashari. He often praised the group for their soft and tender-hearted nature and held them up to the rest of his companions as a high example of good behavior. He once said of them:

“If the Asharis go on an expedition or if they only have a little food among them, they would gather all they have on one cloth and divide it equally among themselves. They are thus from me and I am from them.”

Abu Musa soon became highly esteemed in the Muslim community. He had many great qualities. He was a faqih endowed with intelligence and sound judgement and was ranked as one of the leading judges in the early Muslim community. People used to say: “The judges in this ummah are four: Umar, Ali, Abu Musa and Zayd ibn Thabit.”

Abu Musa had a natural, uncomplicated disposition. He was by nature a trusting person and expected people to deal with him on the basis of trust and sincerity.

In the field of jihad, he was a warrior of great courage and endurance and skill. The Prophet said of him: “The master of horsemen is Abu Musa.”

“Abu Musa’s insight and the soundness of his judgment did not allow him to be deceived by an enemy in battle. In battle conditions he saw situations with complete clarity and executed his actions with a firm resolve.

Abu Musa was in command of the Muslim army traversing the lands of the Sasanian Empire. At Isfahan, the people came to him and offered to pay the jizyah (in return for military protection) to make peace and avoid fighting. However. they were not sincere in their offer and merely wanted an opportunity to mount a treacherous attack on the Muslims. Abu Musa however saw through their real intentions and he remained on the alert. Thus when the Isfahanis launched their attack, the Muslim leader was not caught off-guard, He engaged them in battle and before midday of the following day, he had won a decisive victory.

In the major campaigns against the powerful Sasanian Empire Abu Musa’s role was outstanding. In the great Battle of Tustar itself, he distinguished himself as a military commander.

The Persian commander, Hormuzan, had withdrawn his numerous forces to the strongly fortified city of Tustar. The Caliph Umar did not underestimate the strength of the enemy and he mobilized powerful and numerous force to confront Hormuzan. Among the Muslim forces were dedicated veterans like Ammar ibn Yasir, al-Baraa ibn Malik and his brother Anas, Majra’a al-Bakri and Salamah ibn Rajaa. Umar appointed Abu Musa as commander of the army.

So well fortified was Tustar that it was impossible to take it by storm. Several attempts were made to breach the walls but these proved unsuccessful. There followed a long and difficult siege which became even more testing and agonizing for the Muslims when, as we saw in the story of al-Baraa ibn Malik, the Persians began throwing down iron chains from the walls of the fortress at the ends of which were fastened red-hot iron hooks. Muslims were caught by these hooks and were pulled up either dead or in the agony of death.

Abu Musa realized that the increasingly unbearable impasse could only be broken by a resort to stratagem. Fortunately, at this time a Persian defected to the Muslim side and Abu Musa induced him to return behind the walls of the fortified city and use whatever artful means he could to open the city’s gates from within. With the Persian he sent a special force of hand-picked men. They succeeded well in their task, opened the gates and made way for Abu Musa’s army. Within hours the Persians were subdued.

In spite of the fact that Abu Musa was a strong and powerful warrior, he often left the battlefield transformed into a penitent, weeping person. At such times, he would read the Quran in a voice that profoundly stirred the souls of all who listened to him. Concerning his moving and melodious recitation of the Quran the Prophet(S.A.W) had said: “Abu Musa has indeed been given one of the flutes of the people of David.”
Also Umar(R.A) often summoned Abu Musa and asked him to recite from the Book of God, saying:

“Create in us a yearning for our Lord, O Abu Musa.” As a mark of his dedication to the Quran, Abu Musa was one of the few companions who had prepared a mushaf a written collection of the revelations.

 

Abu Musa only participated in fighting against the armies of Mushrikin, armies which tried to oppose the religion of God and extinguish the light of faith. When fighting broke out among Muslims, he fled from such conflict and never took any part in it. Such was his stand in the conflict that arose between Ali and Muawiyah. It is in relation to this conflict and in particular his role as an adjudicator that the name of Abu Musa al-Ashari is most widely known.

Briefly, Abu Musa’s position appeared to be that of a ‘neutral.’ He saw Muslims killing each other and felt that if the situation were to continue the very future of the Muslim ummah would be threatened. To start off with a clean slate. the Khalifah Ali should give up the position and Muawiyah should relinquish any claim to be Khalifah and the Muslims should be given a free choice to elect whoever they wanted as Khalifah.

It was of course true that Imam Ali held the position of Khalifah legitimately and that any unlawful revolt could only have as its object the challenging and overturning of the rule of law. However, developments had gone so far, the dispute had become so bloody and there seemed to be no end in sight except further bloodshed, that a new approach to a solution seemed the only hope of avoiding further bloodshed and continuous civil war.
When Imam Ali accepted the principle of arbitration, he wanted Abdullah ibn Abbas to represent him. But an influential section of his followers insisted on Abu Musa. Their reason for so doing was that Abu Musa had not taken part in the dispute from its beginning. Instead he had kept aloof from both parties when he despaired of bringing about an understanding and a reconciliation and putting an end to the fighting. Therefore, they felt, he was the most suitable person to be the arbitrator.

Imam Ali had no reason to doubt the devotion of Abu Musa to Islam and his truthfulness and sincerity. But he knew the shrewdness of the other side and their likely resort to ruses and treachery. He also knew that Abu Musa in spite of his understanding and his knowledge despised deceit and conspiracies and always wanted to deal with people on the basis of trust and honesty, not through cunning. Ali therefore feared that Abu Musa would be deceived by others and that arbitration would end up with the victory of guile over honesty and that the situation would end up being more perilous than it was.

Adjudication nonetheless began with Abu Musa representing the side of Ali and Amr ibn al-Aas representing the side of Muawiyah.