MEN AROUND THE PROPHET (57) ABU MUUSAA AL-ASHARIY Sincerity and Let Be What Will Be When the Commander of the Faithful `Umar Ibn Al-Khattaab sent him to Basra to become its commander and governor, he gathered its inhabitants and spoke to them saying, Indeed the Commander of the Faithful `Umar sent me to you to instruct you in the Book of your Lord and the traditions of your Prophet and to purify your ways for you. The people were overcome with astonishment and surprise at what he said when they came to understand that one of the incumbent duties of the commander and governor was to show them how to become people of culture and education and to give them understanding of their religion. Also among his obligations was the purifying of their ways, and that was something new for them - one could even say exciting and remarkable. So, who was this ruler about whom such good is said: `No horseman ever came to Basra who was better for its people than him? Indeed, he was `Abd Allah Ibn Qais, nicknamed Abu Muusaa Al-Ash ariy. He departed his country and homeland of Yemen for Makkah immediately upon hearing of the appearance of a Messenger there who was calling to monotheism and inviting to Allah with clear vision and ordering noble morals. In Makkah, he sat in the presence of the Messenger of Allah (PBUH) and received from him guidance and certainty. He then returned to his country carrying the word of Allah. Afterwards, he returned to the Messenger (PBUH) immediately after the victory over Khaibar. His arrival coincided with the arrival of Jafar Ibn Abi Taalib, returning with his companions from Abyssinia, so the Messenger gave all of them a share of the booty. On this occasion, Abu Muusaa did not come alone, but with approximately 50 men from the people of Yemen, including his two brothers Abu Ruhm and Abu Burdah, to whom the Messenger (PBUH) taught Islam. The Messenger (PBUH) named this delegation and its people the Ashariyiin. The Messenger (PBUH) described them as the people with the most delicate feelings and kind, gentle hearts. That which is most often mentioned about them as the highest example of his Companions is as follows: If they exhausted their food in a military campaign or their food became diminished, they would gather what they possessed in one garment and divide it among themselves equally. So they are from me and I from them. From that day, Abu Muusaa took his permanent and high place among the Muslims and believers who were destined to be the Companions of the Messenger of Allah and his pupils, and to become the carriers of Islam to the world in every age and time. Abu Muusaa was a wonderful combination of extraordinary attributes. He was a bold and daring fighter, a firm combatant when he was forced to fight, while at the same time he was peaceful, good, and gentle to the most extreme degree of goodness and kindness. He was a scholar who possessed comprehension, sound judgment, and judicious discrimination. He was intelligent, and his understanding excelled in the most complicated, abstruse and obscure issues which radiated in legal decisions and judgments, until it was said of him, The judges of this nation are four: `Umar, `Aliy, Abu Muusaa and Zaid Ibn Thaabit. In addition to that, he possessed an innocent nature. Whoever attempted to deceive him in matters of Allah was himself deceived. He possessed great loyalty and responsibility and great trust of the people. If we wanted to choose a fact of his life as a slogan, it would be this expression: Sincerity, and let be what will be. In the sphere of jihaad, Al-Ashariy carried his responsibility in such a glorious and heroic manner that it made the Messenger of Allah (PBUH) call him, Master of horsemen, Abu Muusaa. He shows us a picture of his life as a fighter when he says, We went out with the Messenger of Allah on a military campaign and our feet were full of holes and my feet were also full of holes until I lost my toe nails and we wrapped our feet with rags. His goodness and the peace of his real conviction and inner-most thoughts were not provoked by an enemy in battle. He was in such a posture that he saw matters in complete clarity and he decided them with decisive willpower and determination. It happened that while the Muslims were conquering the kingdom of Persia, Al-Ashariy came down with his army upon the people of Isfahan, who agreed to pay him the jizyah so he made a peace settlement with them. However, it seems that they were not truthful in their agreement. They only wanted to make themselves ready for the opportunity to prepare a treacherous attack. Nevertheless, in the time of need the cleverness of Abu Muusaa was not oblivious to their secret plan. He perceived and saw through their scheme and the evil plans they were contriving, so when they began their attack the leader was not taken by surprise. Therefore, the war overwhelmed them, and the first half of the day was not over before he gained a decisive victory. In the battles in which the Muslims engaged against Imperial Persia, the performance of Abu Muusaa (May Allah be pleased with him) was outstanding, and his fighting for the cause of Allah was noble. In the Battle of Tustar particularly, in which Hurmuzan withdrew with his army to fortify his position and gathered massive armies, Abu Muusaa was the hero. On that day, the Commander of the Faithful `Umar supplied him with a massive number of Muslims, at the head of which were `Ammaar Ibn Yaasir, Al-Baraa Ibn Maalik and Anas Ibn Maalik and Majaah Al-Bakriy and Salamah lbn Rajaa. The two armies - the Muslims under the command of Abu Muusaa and the Persians under the command of Hurmuzan - met in the battle which was one of the fiercest in ruthlessness and violence. The Persians withdrew inside the fortified city of Tustar and the Muslims besieged it for many days until Abu Muusaa employed his skill and intelligence and sent 200 cavalry men with a Persian agent. Abu Muusaa instructed him to enter the fort in order to open the gate of the city in front of the advanced guard which he chose for the mission. The gates had hardly opened when the soldiers of the advanced guard charged on the fortified citadel until Abu Muusaa swooped down with his army in a massive attack. He captured this important fortified position in only hours, and the Persian leader surrendered, after which Abu Muusaa sent them to Al-Madiinah to learn the Commander of the Faithfuls judgment. However, this fighter of great prowess did not leave the field of battle until he changed to a persistent worshiper with much weeping, and was mild-tempered, peaceable, and gentle-hearted as a sparrow. He recited the Quraan with such a voice that made the inner heart of the one who listened to it tremble that the Messenger (PBUH) said about him, Abu Muusaa was given a musical voice like the musical instruments of the people of Dawuud. Every time Umar saw him he called him to recite to him from the Book of Allah saying to him, Make us aspire to our Lord, O Abu Muusaa. Also, Abu Muusaa did not participate in fighting except against the army of the polytheists or armies fighting against the religion, wanting to extinguish the light of Allah Whenever there was a fight between Muslims, he indeed ran away from it and never had any role in it. This position of his was clear in the dispute between `Aliy and Muaawiyah and in the war which ignited between the Muslims, as we shall see. Perhaps this point, from the account which follows, will bring us to an understanding of the most famous position of his life, and that is his position in the arbitration between Imam `Aliy and Muaawiyah. This position is often taken as evidence of the immoderation in Abu Muusaas good nature or his extraordinary naivete, which made tricking him quite easy. However, the situation, as we shall see, in spite of what hastiness or error there might have been, reveals the greatness of his soul, the greatness of his faith in the truth and in people. Indeed, the view of Abu Muusaa in the case of arbitration can be summarized by the fact that he saw the Muslims killing one another and each party fanatically clinging to imam (ruler). As he saw it, the situation between the combatants had reached a critical state that was impossible of resolve and placed the destiny of the Muslim nation on the edge of an abyss. In his opinion, the situation had reached a stage of deterioration. It was exemplified in the change of the whole situation, which thus required starting over again. The civil war, at that point, revolved around two parties of the Muslims disputing over the person of the ruler. Some desired Imam `Aliy to relinquish the caliphate temporarily and Muaawiyah to renounce it, so that the entire matter could be referred again to the Muslims. Then, they could choose, by way of consultation, the caliph they wanted. This was how Abu Muusaa argued the case and this was the way he saw its resolution. It is correct that Imam `Aliy was soundly sworn in as caliph and correct that every illegal rebellion should not be allowed to achieve its aim of overturning the legal right. However, the issues in the dispute between the Imam and Muaawiyah and between the peoples of Iraq and Syria had, in the view of Abu Muusaa, reached a state which imposed a new kind of thinking and resolution. For the insurgency of Mu`aawiyah was not considered just a revolt alone, and the rebellion of the people of Syria was not considered just an insurrection alone, and the entire difference was not considered just a difference in opinion nor a matter of choice. All these things developed into a harmful civil war in which thousands were killed on both sides and continued to threaten Islam and Muslims with the worst ramifications and consequences. So removal of the causes of the dispute and war and stepping aside of both parties was in the thinking of Abu Muusaa, the starting point on the road to salvation. The view of Imam `Aliy, when he accepted the principle of arbitration, was that `Abd Allah lbn Abbaas or someone from among his companions would represent his front in arbitration, but a large party of those with power in his group and army imposed on him Abu Muusaa Al-Ashariy. The reason for their choice of Abu Muusaa was that he had never participated in the dispute between `Aliy and Muaawiyah since the dispute began, but had separated himself from both parties after giving up all hope of encouraging the two of them to a common understanding and peace. So he withdrew from the fight between them. He had, from this respect, the most right of all the people to arbitrate. There was nothing in the religion of Abu Muusaa nor in his sincerity and truthfulness that made the Imam suspicious. Nevertheless, he did realize the intentions of the other side and the degree of their dependency on maneuvers, deception, and trickery, and that Abu Muusaa, in spite of his understanding and knowledge, hated deception and maneuvers and loved to deal with people on the basis of truth and not his wits. Therefore, Imam `Aliy was afraid Abu Muusaa would be deceived by the others and that the arbitration would be turned into maneuvers by one side, which would make matters worst. The arbitration between the two parties began, with Abu Muusaa Al-Ashariy representing the party of Imam `Aliy and `Amr Ibn Al-Aas representing the party of Muaawiyah. It is true that `Amr Ibn Al- Aas depended on his sharp wits and his broad cunning in carrying the banner for Muaawiyah. The meeting between the two men, Al-Ashariy and `Amr, began with a proposal presented by Abu Muusaa. It was for the two arbitrators to agree on the nomination of `Abd Allah Ibn `Umar, declaring him the Caliph of the Muslims because he enjoyed a broad consensus in respect to his love, admiration, and distinction. `Amr Ibn Al-Aas saw in this orientation and direction of Abu Muusaa a great opportunity, so he took advantage of it. The content of the proposal by Abu Muusaa did not consider a conditional link with the party which he represented, which was the party of Imam `Aliy. That meant, also, that Abu Muusaa was ready to give support and backing for caliph to others from among the Prophets Companions, the proof for that point being his suggestion of `Abd Allah Ibn `Umar. Thus, `Amr found, by his shrewdness and wits, a wide entrance for the achievement of his goal. So he therefore suggested Muaawiyah. Then he suggested his own son `Abd Allah, who possessed a great position among the Messengers Companions. The intelligence of Abu Muusaa was not less than the wits of `Amr. When he saw `Amr adopting the principle of nomination as a rule for the discussion of arbitration, he boldly confronted `Amr, saying that the choice of caliph was the right of all Muslims and that Allah had made their affair one of consultation between themselves, so it was incumbent to leave them alone entirely to the right of choice. We shall now see how `Amr exploited this lofty principle for the interest of Muaawiyah. However, before that, let us listen to the historical dialogue which took place between Abu Muusaa and `Amr Ibn Al- Aas at the beginning of their meeting. We transmit it on the authority of the book Al-Akhbaar At- Tawaal by Abu Hunaifah Ad Daiyanuuriy; Abu Muusaa: O `Amr, do you desire in this matter the good of the nation and the pleasure of Allah? `Amr: And what is it? Abu Muusaa: That we appoint `Abd Allah Ibn `Umar, for indeed he never involved himself in the war. `Amr: And where are you with respect to Muaawiyah? Abu Muusaa: Muaawiyah does not deserve it nor is he worthy of it. Amr: Do you not know that `Uthmaan was unjustly killed? Abu Muusaa: Yes. `Amr: So indeed Muaawiyah is guardian (walii) of the blood of `Uthmaan and his house is in the Quraish, as you know. So the people said, Why not assume responsibility for the matter since it has no precedents. In that you have no excuse. You say, I indeed found him the guardian of `Uthmaans blood and Allah Most High says, And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir [walii] the authority (17: 33). The brother of Umm Habiibah, the wife of the Prophet (PBUH) has this and he is one of his Companions. Abu Muusaa: Fear Allah, O `Amr! As for what you mentioned concerning the nobility of Muaawiyah, if worthiness for the caliphate were based on nobility, the one with the most right to it among the people would be Abrahah Ibn As-Sabbaah, for indeed he is one of the sons in the line of the kings of Yemen, who ruled the east of the earth and its west. Furthermore, how does the nobility of Muaawiyah compare with that of `Aliy Ibn Abi Taalib? As for your talk that Muaawiyah was the guardian of `Uthmaan`s blood, his son `Amr Ibn `Uthmaan is more `Uthmaan`s guardian than he. But if you acceded to me, we would revive the practice of `Umar Ibn Al-Khattaab and his son `Abd Allah. `Amr: What prevents you from my son `Abd Allah, with his merit and goodness and his previous Hijrah and his companionship? Abu Muusaa: Indeed your son is a truthful man, but you have completely immersed him into these wars. We have made it (i.e. the caliphate) for a good man and the son of a good man. `Abd Allah Ibn umar. `Amr: O Abu Muusaa, no man is suitable for this affair unless he has two molars. He eats with one and he feeds (others) with the other. Abu Muusaa: Woe to you, O `Amr! Indeed, the Muslims have entrusted the matter to us, after they have fought with one another by force of arms and swords. Do not hurt them with spears! Do not turn them back to civil war and discord. `Amr: So what do you see? Abu Muusaa: I see that we should depose the two men, `Aliy and Muaawiyah. Then make consultation between the Muslims. They will choose for themselves who they want. `Amr: I am pleased with this view. So indeed the goodness of the heart is in it. This argument completely changes the form which we are accustomed to see. This argument completely changes the form which we are accustomed to see every time we mention the incident of arbitration. Indeed, in these arguments Abu Muusaa was not of a neglectful mind, but very active. On the contrary, in this dialogue, his intelligence was more active than the intellect of `Amr Ibn Al-Aas who was famous for his wit and shrewdness. So when `Amr wanted to propose the caliphate of Muaawiyah based on genealogy in the Quraish and guardianship of the blood of `Uthmaan, the refutation of Abu Muusaa came sharply and brilliantly as the edge of a sword. If the caliphate were based on nobility, then Abrahah Ibn As Sabbaah, who is from a line of kings, is more worthy of guardianship than Muaawiyah. And if the caliphate were based on guardianship of the blood of `Uthmaan and defense of his right, then Ibn `Uthmaan is more worthy of this guardianship than Mu aawiyah. After this dialogue, the responsibility for what followed was assumed by Amr Ibn Al-Aas alone. So, Abu Muusaa was exonerated from guilt by referring the matter back to the nation to give their word and choose their caliph. `Amr agreed and adhered to this view. It did not come to his mind that `Amr was going to threaten Islam and the Muslims with an evil disaster, and that he would resort to maneuvers whatever may be his conviction about Muaawiyah. Ibn `Abbaas warned him when he returned to them and informed them about the maneuvers of `Amr and said to him, By Allah I fear that `Amr will trick you, so if the two of you agree on something, let him come forward before you to speak. Then you speak after him.! However, Abu Muusaa saw the situation on a more lofty and sublime level than the maneuvers of `Amr. From then on, he had no doubt or suspicion of the commitment of `Amr with regards to what they had agreed on. They gathered the following day, Abu Muusaa representing the side of Imam `Aliy and `Amr Ibn Al-Aas representing the side of Muaawiyah. Abu Muusaa invited `Amr to speak first, but `Amr refused and said to him, I am not going to precede you when you are more virtuous thin I, and emigrated before me, and are older than me. Abu Muusaa advanced first and greeted the waiting crowd from both parties and said, O people, indeed, in this matter concerning which Allah has gathered together this nation and to put its affair in proper order, we do not see anything better than the deposition of the two men, `Aliy and Muaawiyah and to call for consultation among the people to choose for themselves whom they like. Therefore, I depose `Aliy and Muaawiyah. So take upon yourselves as guardians whom you love. Now, the turn of `Amr Ibn Al-`Aas came to announce the deposition of Muaawiyah, just as Abu Muusaa had deposed `Aliy, in fulfillment of the confirmed, established agreement of the previous day. `Amr ascended the pulpit and said, O people, indeed, Abu Muusaa has said what you heard and deposed his companion. indeed, I depose his companion just as he deposed him and confirm my companion Mu`aawiyah. He is indeed, the guardian of the Commander of the Faithful Uthmaan and the guardian of his blood and the one having the most right to his dignified position. Abu Muusaa did not conceive as possible this sudden happening, and he reprimanded `Amr severely with angry and furious words. He returned again to his seclusion and made his way swiftly to Makkah, in the vicinity of the House of Allah and spent there the remainder of his days. Abu Muusaa (May Allah be pleased with him) had a position of trust and love with the Messenger and a position of trust with his Companions and successors. In his life the Prophet gave him, along with Muaadh Ibn Jabal, the governorship over Yemen. After the death of the Messenger, he returned to Al- Madiinah to carry his responsibility in the great holy war which the Muslim armies engaged in against Persia and Rome. In the period of Umar the Commander of the Faithful, Abu Muusaa was governor of Basra, and Caliph `Uthmaan put him in charge of Kufa. He was one of the people of the Quraan, those who memorized it, understood it, and acted on it. Some of his radiant words about the Quraan were Follow the Quraan and do not desire that the Quraan should follow you. He was of the people of persistent worship and on the very days which almost caused the breath of people to pass away, he would yearn to fast and say, Perhaps the thirst of the midday heat will be intercession for us on the Day of Judgment. On that Humid day, his appointed time of death came to him and covered his countenance with a radiance which is for those who hope for the mercy of Allah and a good reward. And the words which he was always repeating during his faithful life his tongue went on repeating while he was in the departing moments of death: O Allah, You are peace and from You is peace.
Posted on: Mon, 17 Feb 2014 09:14:35 +0000
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