Hussain Kamani – Stories of the Companions- Abu Musa al-Ashari
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AI: Transcript ©
Bismillah ar-Rahman ar-Raheem, Alhamdulillah, Alhamdulillah wa
kafa wa salamun ala ibadihi alladhina as-salafa,
khususan ala Sayyidi Rasooli wa Khatami al-anbiya
wa ala alihi al-askiya wa as'habihi
al-adqiya, amma ba' Today, inshallah, we will
spend the evening reflecting on and discussing the
life of the great Sahabi of Rasulullah ﷺ,
whose name you've heard while reading hadith in
the khutbas, Sayyidina Abu Musa al-Ash'ari
radiyallahu ta'ala anhu.
Abu Musa al-Ash'ari radiyallahu anhu's name
is Abdullah ibn Qais al-Tamimi.
He is referred to in the hadith sometimes
as al-Ash'ari, Abu Musa al-Ash
'ari, but also by his name.
There are narrations where you will find the
Prophet ﷺ making du'a for him using
his name.
So, knowing that is important so you understand
who this du'a of Rasulullah ﷺ is
directed towards.
Abdullah ibn Qais al-Tamimi.
He was a great general of the Muslim
armies during the Khilafah of Sayyidina Umar ibn
Khattab radiyallahu anhu.
He played a pivotal role in the conquest
of some of the northern regions of the
Persian lands.
He was a faqih, a qaid, and also
a muqri, one of the great reciters of
the Qur'an.
He was blessed with being one of the
few people that had the honor of reciting
the Qur'an to Rasulullah ﷺ and then
went on to teach the Qur'an to
his students.
He accepted Islam in Mecca Mukarramah and then
migrated to Abyssinia according to the opinion of
Ibn Sa'd.
He says the first expedition that he participated
in alongside Rasulullah ﷺ was the battle of
Khaybar.
He passed away in the year 42 AH.
There is some difference of opinion on what
year he passed away in.
Insha'Allah we'll come back to this at
the end of our dars today.
Ibn Sa'd claims that Abu Musa al-Ashari
radiyallahu anhu was one of the individuals that
partook in the migration to Abyssinia.
However, some of the other historians like Imam
al-Waqidi and others say that he actually
didn't migrate to Abyssinia.
He accepted Islam in Mecca Mukarramah and then
went back to his people and served there
educating them, teaching them.
And therefore Imam al-Waqidi with his Sunnah
says, لَيْسَ أَبُو مُوسَى مِن مُهَاجِرَةِ الْحَبَشَةِ He
was not one of the people that migrated
to Abyssinia.
What actually happened was that he went back
to his land and when it was time
for him to come back to be with
Rasulullah ﷺ, they were traveling through the sea
and the waves got a little heavy.
Things became very difficult for them to navigate.
So they docked their ship at the port
where the Muslims weren't too far from near
Abyssinia.
So they stopped over there, they met Najashi,
saw the Muslims and then said to them
we're going back to Rasulullah ﷺ.
And after a little time the Muhajirun of
Abyssinia also decided to go back.
So they then traveled together to Rasulullah ﷺ.
So when he arrived in Madinah Munawwarah, it
was alongside the Muhajirun of Abyssinia, the migrants
of Abyssinia.
And they all came together in the battle
of Khaybar.
Abu Musa al-Ashari radiallahu anhu was a
great faqih and jurist.
During the time of Rasulullah ﷺ, he was
one of the four companions that the Sahaba
would go to, to gain clarification on matters
of jurisprudence.
Masrooq says, that when it came to matters
of verdicts and judicial affair, there were six
companions who had a rank that others did
not have.
Umar, Ali, Ibn Mas'ud, Ubayy, Zayd and
Abu Musa.
Who were these six people?
Umar radiallahu anhu, Sayyiduna Ali radiallahu anhu, Abdullah
ibn Mas'ud radiallahu anhu, Ubayy ibn Ka
'ba radiallahu anhu, Zayd ibn Thabit radiallahu anhu
and the last one was Abu Musa al
-Ashari radiallahu ta'ala anhu.
After learning the Qur'an with Rasulullah ﷺ,
he became a point of reference for the
Sahaba.
Later on in life, he relocates to Basra
and when he arrives there, he starts teaching
the people how to read the Qur'an.
Many of these people are new Muslims, so
he works with them on perfecting their reading
and also helping them gain a deeper understanding
to the deen.
And this is beautiful because his approach to
increasing literacy in Muslims is to help them
read the Qur'an and at the same
time gain a deep understanding of the deen.
Not one of the two, both things together.
So as they're gaining that deeper understanding of
the deen, they're able to connect it back
to the Qur'an.
And while they're reading, they don't turn the
recitation of the Qur'an into some art,
a fun.
They understand that the purpose of reading the
Qur'an is to develop an understanding of
the deen so the individual can draw closer
to Allah subhanahu wa ta'ala.
Abu Musa al-Ashari radiallahu anhu, he narrates
that one day the Prophet ﷺ said, اللهم
اغفر لعبدالله بن قيس ذنبه, O Allah forgive
the sins of Abdullah bin Qais.
Who was Abdullah bin Qais?
Abu Musa al-Ashari radiallahu anhu.
وادخله يوم القيامة مدخلا كريما.
And grant him an honorable entry into paradise
on the day of judgment.
Anas radiallahu anhu says that the Prophet ﷺ,
he said to the companions, يقدم عليكم غدا
قوم هم أرق قلوبا للإسلام منكم.
That tomorrow a group shall arrive whose heart
is more soft to this faith than yours
is.
They're very inclined to this deen.
They love Allah and His Messenger.
فقدم الأشعريون, the tribe of Abu Musa al
-Ashari radiallahu anhu arrived.
فلما دنوا, when they came close to Madina
Munawwara and they were now near Rasulallah ﷺ
جعلوا يارتاجزون.
They began to recite poetry and sing.
غدا نلقى الأحبة محمدا وحزبا.
Tomorrow we will meet our loved ones, Muhammad
and his companions.
فلما أنقدموا تصافحوا فكانوا أول من أحدث المصافحة.
When they arrived in Madina Munawwara, they started
shaking everyone's hands.
And this then developed the tradition within Islam
of shaking hands.
They made it apparent, they included everyone into
it.
Muslims would shake hands before this, but the
way they did it as a group, how
they owned it and how they showed their
love through shaking hands.
فكانوا أول من أحدث المصافحة.
Iyad al-Ashari says that when the verse
was revealed, يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ
مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِ اللَّهُ بِقَوْمٍ يُحِبُّهُمْ
وَيُحِبُّونَ that whoever turns away from this faith,
مَن يَرْتَدَّ مِنكُمْ عَن دِينِي whoever thinks that
I don't need this deen and I'm going
to leave the religion and choose a life
of apostasy, they should know.
فَسَوْفَ يَأْتِ اللَّهُ بِقَوْمٍ Allah will replace you
with the people.
يُحِبُّهُمْ وَيُحِبُّونَ Allah loves them and they love
Allah.
This ayah reminds us of how needy we
are to the deen and not the other
way around.
The deen doesn't need us.
We need the deen.
We should humble ourselves in front of revelation,
the Qur'an and the sunnah of Rasulullah
ﷺ.
When given an opportunity to learn the deen,
no one should have to force us.
We should rush to it.
I always bring this up to you guys
because it's a reflection and it's such a
reminder for myself that alhamdulillah we have all
the freedom of the world to study the
deen and to learn the Qur'an and
yet we are the people who waste this
freedom in nonsense.
Running after a dunya that isn't ours to
begin with and won't be ours to end
with.
A hundred years from now we will be
lucky if anyone knows where our graves are.
Mark my words.
No one will know where we're buried.
Let our children pass by, grandchildren may come,
great grandchildren will have no idea where these
graves are.
It all disappears.
What matters, what will matter when we enter
into our graves are deeds.
That's what's gonna matter.
What we did in this dunya, how we
connected with Allah ﷻ, the sacrifices we made
for the sake of the deen, the time
we dedicated to the remembrance of Allah ﷻ,
these things will remain.
You know, fame, name, popularity, followers, you know,
abundance of wealth, you know, going over the
top with assuming that the only reason why
Allah ﷻ created us was for a career.
All of these things will disappear.
They won't be anywhere.
The type of car we drive, the house
that we live in, the clothes that we
wear, these things will all disappear.
Be lovers of the deen.
There was a person who sent a letter
to Shaykh Mikha'il, one of the instructors
at the seminary.
He receives letters weekly from inmates who are
in prisons throughout.
And they're, you know, they're asking him questions
and engaging.
So one of the brothers, he sent a
letter this week and Shaykh Mikha'il showed
it.
And that brother said that, he addressed that
part of the letter to me and he
said, thank you so much for giving us
a chance to spend an hour every week
with our companions.
We look forward to it.
It's such a pleasure, such a joy that
we're, you know, so hundreds and hundreds and
maybe thousands of miles away.
But in our cell block, everyone waits for
the Tuesday halaqah.
We ask, is today Tuesday?
It's today Tuesday.
For that one hour with the sahaba, subhanAllah.
I, when I read that, it hurt my
heart because it was a moment of internal
reflection, how much time we waste with all
the freedoms we have.
It's a priority.
The priorities are wrong.
It's not time.
Neither is it engagements and responsibilities.
What we end up spending our day with
shows our priorities.
I know people who work three jobs, who
are working a full-time job and also
in med school, but they make time every
day to go to the gym.
You guys know that person?
You know one of those people?
Yeah.
Because it matters to them.
Nothing in the world can stop them.
That's what's important to them, that I need
to be healthy.
I need to do this for myself.
Likewise, when it comes to our just nourishing
the heart.
Not every dars needs to be educational.
Not every dars needs to be an academic
journey.
Not that we should step away from learning,
but sometimes you need to attend gatherings where
the only desire is to water the heart.
That, Ya Allah, allow this gathering to be
an opportunity for my heart to be lifted.
For this dry, barren land to become fertile
again.
So something can grow here, so I can
develop and become something that my Rabb is
happy with me.
Ya ayyuhal ladheena aamanu mayyaw tadda minkum AAan
deeni O those who believe, whoever turns away
from this deen, they should know.
Fasawfa yaatilla, Allah will bring the people.
Yuhibbuhum wa yuhibbuna.
He loves them, they love him.
And this is how a person avoids the
path of irtidad, muhabba, through loves.
Allah Subhanahu wa ta'ala on the other
side of irtidad, apostasy, puts muhabba there.
That this is what Allah wants from the
heart.
He wants to love them, and in return,
they should love him.
Iyad al-Ash'ari says, lamma nazalat fasawfa
yaatilla biqawmin yuhibbuhum wa yuhibbuna Qala Rasulullah salallahu
alayhi wa sallam hum qawmuka ya aba musa
This ayah speaks of the people who will
love Allah, and Allah will love them.
O Abu Musa, these are your people.
wa awma ilayhi pointing towards them, that you,
it's your people who this ayah is referring
to.
These were Yemeni people, al-Ash'aris.
The Yemeni people were weirdly looked down upon
by the Arabs.
They looked at them as conquered people.
The Persians, the Romans, they had their turns
with them.
And because of that, there was war, so
they were, many of the people were poor,
and you know, war-strucken, they didn't have
much.
It was common for people to look down
on them, but Rasulullah salallahu alayhi wa sallam,
he praises them, that their hearts are more
soft for their religion than you are.
They love Allah subhanahu wa ta'ala, wa
awma ilayhi, that these are your people, O
Abu Musa.
This shows us the care that Rasulullah salallahu
alayhi wa sallam had for humanity.
There was an individual who was speaking to
me regarding a situation.
He was involved in a business with a
colleague.
That didn't work out.
That happens, you know, sometimes you want things
to work out, they don't.
So he was sad about the business deal
not working out.
But there's one statement that he said that
stuck with me.
He said, Shif, I'm not sad that the
business failed.
That happens, you know, you try your best
and it doesn't work out.
I'm sad that I got kicked out of
the business group that we started this with,
because my people allowed me to fail.
When they saw me failing, they should have
caught me.
When they knew I was trying my best
and things weren't working out, it would have
been so beautiful for them to come and
help me.
I'm hurt because the people around me allowed
me to fail, even though I was giving
it my best.
What happened at the end?
Logical, musallam, I accept that.
I had to leave, that makes sense as
well.
But why did they let me fail?
It wasn't that I was being lazy, it
wasn't that I wasn't trying.
I didn't receive the love and support that
I needed to succeed.
And that's such a profound thought because many
of us can't say it out loud, but
that's how we feel as we're failing in
life, that why did the people around me
not come and help me?
At least those that love me, those that
cared for me, they could have been there
for me.
They could have helped me in my time
of need.
May Allah subhanahu wa ta'ala give us
that tawfiq, to be there for people.
And this is what Rasulullah ﷺ is doing
for people.
Before they voice their need, before they voice
their position, their situation, he speaks on their
behalf.
That these are people that are beloved to
Allah subhanahu wa ta'ala, this leaves no
place for anyone to say anything against them.
Their state is beloved to Allah, maybe it's
their poverty, maybe it's their lack of social
position that has them focused on more meaningful
things.
Maybe this is what keeps their eyes locked
on to the akhirah and to pleasing Allah
subhanahu wa ta'ala.
The Prophet ﷺ had a lot of respect
for Abu Musa al-Ashari radiallahu anhu.
And before Rasulullah ﷺ passed away, Abu Musa
al-Ashari radiallahu anhu alongside Muadh ibn Jabal
radiallahu anhu.
People know about the story of Muadh, how
he was appointed as a ruler in Yemen,
as a judge in Yemen, but he didn't
go alone.
Before and after him, Rasulullah ﷺ sent other
companions because it was a large region.
One of the companions who the Prophet ﷺ
appointed on Zabid and Adan was Sayyiduna Abu
Musa al-Ashari radiallahu ta'ala.
During the time of Umar ibn al-Khattab
radiallahu anhu, he was appointed over the city
of Kufa and then also over Basra.
When Umar radiallahu anhu was stabbed due to
the assassination attempt and he was passing his
final wasiya to his companions that carry this
on my behalf, carry this on my behalf,
Kattab al-Umar fi wasiyatihi alla yuqarra liya
'amilun akthara min sanatin wa akhirru al-ashariya
arba'a sinin.
That after I leave this world, anyone that
I have appointed as governor, have them removed
in one year.
Let the next khalifa come and appoint his
governors.
But Abu Musa should remain in his position
for four years.
Not just one year, let him stay longer.
He is an honorable, trustworthy person.
Abu Musa al-Ashariy radiallahu anhu one day
came to visit Sayyiduna Muawiyah radiallahu anhu and
Muawiyah radiallahu anhu had him settle into one
of the homes, one of the guest houses
to spend the night.
But during the hours of darkness, Muawiyah radiallahu
anhu exited his home and everyone asked him,
where are you going, where are you going?
He said, oh, trust me, I need to
be somewhere.
And he knew what was going on.
He's in his palace, he leaves, and he
heads over to that home where Abu Musa
al-Ashariy radiallahu anhu was and he knew
very well that when he arrived at his
home, Abu Musa would be reading the Quran
like old times in Medina.
He would be doing istihajud salah.
فخرج معاوية من الليل ليستمع قراءته Just to
listen to the qiraat.
These sahaba were predictable.
Muawiyah radiallahu anhu knew that this man won't
be sleeping like everyone else.
He's not going to be doing Netflix and
YouTube and Instagram.
He is going to be reading the Quran.
So he sat outside his house, enjoying his
recitation.
And this wasn't the first time.
His recitation was loved by all, including the
Prophet salallahu alayhi wasalam and the wives of
Nabi salallahu alayhi wasalam.
He was a master in the Quran.
Al-Ijri says that لم يكن في صحابة
أحد أحسن صوتا من There was not another
companion who could match the voice of Abu
Musa al-Ashariy radiallahu anhu.
He read such Quran.
When Umar radiallahu anhu sent him to Basra,
he not only served there as a governor
and judge, but he started the maktab program
right away.
Called everyone in, let's do Quran.
Working on people, let's get your Quran right.
Let's get you connected to Allah subhanahu wa
ta'ala.
One sahabi says that one night, I came
outside and I noticed Rasulallah salallahu alayhi wasalam
was standing right at the door of the
masjid.
Just standing there.
And inside the masjid, there was someone praying
salah.
The Prophet salallahu alayhi wasalam said, يَا بُرَيْضَ
أَتَرَاهُ يُرَأِي Oh, Burayda, do you think that
guy is showing off right now?
That guy reading in the Quran because he's
chilling it.
Do you think that guy is showing off?
قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ If it was one
of us, we would have said, of course
he is.
Clear flex.
He says, Allah and his messenger, no.
Because claiming someone is showing off is assuming
their intention.
Very dangerous place to be.
And doing this too frequently and carelessly is
one of the greatest signs of your own
personal spiritual decline.
That you go around passing judgment on other
people's hearts and what their thoughts are.
فَقَالَ رَسُولُ اللَّهُ صَلِى اللَّهُ عَلَيْهِ وَسَلَمُ بَلْ
هُوَ مُؤْمِنٌ مُنِيبٌ لَّقَدْ أُعْتِيَ مِزْمَارًا مِنْ مَزَامِيرِ
آلِ دَاوُوتِ He is a believer.
And he is one who is desperate to
turn back to Allah, munib.
He wants to go back to Allah.
He wants to connect with Allah.
He has been blessed with a flute from
the flutes of the family of Dawood.
You know how a flute, air passes through
it and it creates a sound?
And just like that, the hollowness of the
throat, through that the air passes through and
it creates the beautiful vocals that one recites
the Qur'an with.
So Buraidah says, فَأَتَيْتُهُ فَإِذَا هُوَ أَبُو مُوسَىٰ
I came to the guy and check up
on him.
It was Abu Musa al-Ashari radiyallahu anhu.
So I waited and when he finished off
his prayer I told him, the Prophet was
blown away by your recitation.
That same narration, he says, the narrator Buraidah
says in another narration, that when we were
listening to him reciting, he then made a
du'a.
In his du'a he said, اللَّهُمَّ إِنِّي
أَسْأَلُكَ بِأَنِّي أَشْهَدُ أَنَّكَ اللَّهُ لَا إِلَٰهَ إِلَّا
أَنْتُ الْآحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدُ وَلَمْ يُولَدُ
وَلَمْ يَكُلْ لَهُ كُفُوًا أَحَدٌ He said in
his du'a, Oh Allah, I ask from
you.
And I testify that you are Allah.
There is no god but you.
الْآحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدُ وَلَمْ يُولَدُ وَلَمْ
يَكُلْ لَهُ كُفُوًا أَحَدٌ From surah Ikhlas, he
took those words and worked them into his
du'a.
The Prophet ﷺ, when he heard him make
du'a with these words, he said, وَالَّذِي
نَفْسِ بِيَدِهِ لَقَدْ سَأَرَ اللَّهَ بِإِسْمِهِ الْأَعْظَمِ الَّذِي
إِذَا سُئِلَ بِهِ أَعْطَى وَإِذَا دُعَيَ بِهِ أَجَابُ
When he hears a person invoking him with
these words, he grants.
And when du'a is made with these
words, Allah accepts.
He asks Allah with the Al-Ism Al
-A'zam.
The greatest name of Allah.
And then the next part of the narration
is the same.
لَقَدْ أُعْتِيَ هَذَا مِزْمَارٌ مِنْ مَزَامِيرِ أَهْلِ دَاوُودِ
Anas radiallahu anhu says, One night Abu Musa
Al-Ashari radiallahu anhu was reciting the Qur
'an and he was doing his thing, just
killing it.
فَقُمْنَ أَزْوَاجِ النَّبِي يَسْتَمِعْنَا لِقِرَاءَتِهِ The wives of
Rasulallah ﷺ gathered around to hear his voice.
فَلَمَّا أَصْبَحَ أُخْبِرَ بِذَلِكَ The next morning someone
came and told him that, you know, the
wives of the Prophet of Allah gathered and
they were enjoying your recitation.
He said, man, I wish I knew I
would have then shown them.
I would have brought desire and love to
their heart for the Qur'an.
لَوْ عَلِمْتُ لَحَبَّرْتُ تَحْبِيرًا وَلَشَوَّقْتُ تَشْرِيقًا Ibn Shawdab
says that Abu Musa Al-Ashari radiallahu anhu
would lead Fajr Salah.
And after Fajr Salah, استقبل الصفوفة He would
turn around and face his congregation.
وَاسْتَقْبَلَ الصُفُفَةَ رَجُلًا رَجُلًا يُقْرِئُهُمْ And one by
one have every person read and correct them.
And listen to them.
That you read Surah Fatiha.
Now you read it.
Now you read it.
If you've been to Madina Munawwara, you see
this happening after Fajr Salah too.
People gather in small rukh, halaqas, and then
one person will be sitting at the front
and they'll have everyone read, you read, you
read, you read, and they correct you.
And one of the teachers there, I was
once sitting in one of these gatherings with
some of the students, and not only did
he work on the recitation, of what I
thought was so beautiful, just like Abu Musa
Al-Ashari radiallahu anhu, he was also explaining
the verses.
And his explanation was so simple, maybe it
was through the barakah of the Prophet of
Allah a.s. that was only a few
feet away, but they were heart penetrating.
Whatever he was saying, it was hitting in
a different way.
I kid you not, he went through a
word, ayah by ayah, sentence by sentence, verse
by verse translation and explanation of Surah Fatiha
in Arabic.
But it really changed our perspective on how
to recite Surah Fatiha.
May Allah subhanahu wa ta'ala elevate from
that shaykh, and put it in his mizan,
hasanat.
Abu Salama says that when Umar radiallahu anhu
would sit with Abu Musa Al-Ashari, during
his khilafah, when the two of those would
be sitting together, sometimes he would say to
Abu Musa, ذكرنا يا أبا موسى فيقرأ Oh
Abu Musa, remind us, give us that reminder
of Allah.
The two of them would be together, two
senior companions, take us on that journey.
So Abu Musa Al-Ashari radiallahu anhu, would
then recite the verses of the Qur'an
for him.
Abu Uthman Al-Nahdi says, ما سمعت مزمارا
ولا تنبورا ولا صنجا أحسن من صوت أبي
موسى الاشعري إن كان لا يصلي بنا فنود
أنه قرأ البقرة من حسن صوته There was
no musical instrument that could match his voice.
When he would lead us in prayer, we
would desire for him to recite the entire
Surah Baqarah.
Don't stop, just keep going, keep going.
I remember I heard a scholar saying that,
put aside the اختلاف that some jurists have
regarding the permissibility of certain instruments.
Put that aside, please.
If you just look at people who lock
themselves into music, you will notice every moment
they spend listening to music, they are missing
out on the opportunity of listening to the
Qur'an.
One has no fayda in the dunya or
the akhirah.
One has no fayda, no matter how much
someone says to you that one has fayda,
it does not have fayda.
On the other hand, the Qur'an has
so much benefit, whether you understand it or
not.
You walk around in markets in the Muslim
world, whether it's in Mecca, Medina, we were
recently in Uzbekistan, same story there.
You guys ever been to the Somali malls
in Minneapolis?
Yes, some of you guys have been there?
You've been there?
You're from Minneapolis, that doesn't count.
If you've never been before, it's a scene,
man.
Imagine two like four or five story buildings,
with the whole parking garage and everything, and
100% Muslim.
And there's a massive masjid, bigger than this
masjid right here.
Massive musallabah, imam ratib and everything.
When you're walking around in the market, no
music at all.
You see the khaltu or the auntie sitting
there selling her abaya, and she's playing Qari
Abdul Basit.
She's playing Manshawi.
She's playing Mustafa Ismail.
She's listening to the Qur'an.
And it's just such a beautiful scene by
Allah.
When you walk and just see it, you
think to yourself, How amazing is this?
That this person's entire day is somewhere between
listening to the Qur'an and engaging in
selling halal.
Like they're selling itar, someone's selling kufi, someone's
selling abaya, someone's selling khimar, someone is selling
miswak.
One person has a sambusa shop, another person
has a shai shop, another guy's a barber.
You go to the barber, the hinnah shops
there, they have beauty parlors for women as
well.
You can't see inside.
The sign says beauty parlor, and then there
is a massive hijab at the front door.
You can't see on the inside.
No men are allowed to see.
If you want to have hinnah put in,
you walk around that garment head inside, and
there's one person then that puts the hinnah
on.
So much haya and modesty.
It's beautiful.
It's really refreshing because you see that they
weren't willing to let go of the beautiful
parts of culture and deen.
Right.
May Allah ﷻ grant us that tawfiq.
One of my teachers actually, someone asked him,
what is your opinion on listening to nasheed
and poetry?
You know the Islamic poetry?
So in those days, there would be a
lot of Arabic poetry that people would have
on cassettes, and you would play them in
your car, and you'd be like, you know,
Allah, Rasul, and you know, the sahaba.
So we used to enjoy listening to it.
I really, that's actually my first introduction to
poetry were those nasheeds.
They had them on a hadith about Ghuraba.
That was a famous one.
I don't know if you guys heard that
one.
That was a famous one, and then they
had, you know, different ones too.
So one of my teachers, he, I remember
this clearly, he scolded the students.
He said, why do you guys listen to
all of these nasheed when you could be
listening to the Quran?
He said, as beautiful as that poetry is,
more beautiful than that is, the Quran.
Now I'm not telling you to stop listening
to halal poetry or leave something that is
permitted in Islam.
I'm trying to convey to you a perspective.
That he was saying, don't even leave the
Quran for even that.
Even though that is Allah and his Rasul.
Even though that is talking about Subhanallah, Alhamdulillah,
Allahu Akbar, bury yourself in the Quran.
May Allah Subhanahu Wa Ta'ala make us
from the people of the Quran.
Abu Musa al-Ashari radiallahu anhu was very
modest.
Sayyiduna Anas ibn Malik radiallahu anhu says, When
Abu Musa radiallahu anhu would walk around among
people, rather than just wearing a waist wrap,
like we do in Ihram for men, he
would wear a pant, a shirwal, a sirwal,
where one leg fits into each slot.
And the reason why he would do this
is so that his awrah, his private areas,
would not be exposed.
That when I sit down, if I don't
cross my legs, or if I sit a
particular way, I will be seen, my awrah
will be exposed.
To avoid that, he would wear pants.
Is it proven that the Prophet ﷺ ever
wore a sirwal in his life?
Wallahu a'lam.
There is stronger proof that he was gifted
a sirwal, but there is little proof to
establish that the Prophet of Allah ﷺ ever
wore anything in his life other than a
waist wrap.
But there is proof from the Sahaba.
And Abu Musa al-Ashari radiallahu anhu is
one of them.
Anas radiallahu anhu says this regarding him.
Similarly, Anas radiallahu anhu says, That
when he would sleep, he would wear a
tubban.
A tubban was a small undergarment that would
cover the awrah mughallaba, the immediate private area.
Like an underwear, like some of you may
be familiar with this.
He would wear that when he would sleep,
just so that he wouldn't be exposed and
anyone would see him.
Similarly, Abu Musa al-Ashari radiallahu anhu, when
he would bathe, he says regarding his own
showering, I bathe in a dark room.
Even then, I bend my back rather than
standing up straight with my private exposed, I
bend forward out of haya and shame of
my Rabb.
With his great ability and skill and connection
with reading and engaging with the Qur'an,
he was a master reciter, deep understanding, a
great teacher.
This didn't take away from his righteousness and
piety.
Sometimes a person gets so caught into one
expertise of theirs that they lose touch with
what actually matters.
That a person is so lost in reciting
that they make that an occupation and they're
no longer focused on their own spirituality, their
ta'alluk with Allah.
That wasn't the case of Abu Musa al
-Ashari radiallahu anhu.
Abu Musa radiallahu anhu says that one time
we were on an expedition somewhere in the
seas, ghazawna fil bahri and hatta idha kunna
fil lujjatil bahar right in the middle of
the ocean things were picking up, it was
getting tough, sami'na munadiyan yunadi we heard
someone say, ya ahla al-safina, tifu, ukhbirukum
stand up, oh people of the ship.
fa kuntu I stood up.
Abu Musa says I couldn't see anyone, I
looked left and right, I didn't hear where
the voice was coming from but I heard
someone saying stand up.
hatta al-nada sabaa miraran that guy announced
his message seven times, stand up, stand up,
stand up.
fa kuntu alaa taraa fee ayyi makaanin nahnu
innaa laa nastatee'u an naqif don't you
see the waves in the ship and everything's
rocking left to right.
We don't have the ability to stand, we're
gonna hurt ourselves, we need to sit down
in this moment.
Then he said, I heard this person saying,
should I not inform you of a verdict
that Allah has committed to himself, a promise
that Allah has made.
annamal aqtasha nafsahoo lillahi fee yawmin haarin kaana
haqqana ala Allahi ayyirwiyahoo yawmal qiyama that whoever
remains thirsty on a hot day, Allah promises
to nourish his thirst on the day of
judgment.
man aqtasha nafsahoo lillahi fee yawmin haarin kaana
haqqana ala Allahi ayyirwiyahoo yawmal qiyama So the
narrator says, after that day, wa kaana Abu
Musa laa takadoo talqaahu fee yawmin haarin innaa
saiman Whenever we saw Abu Musa radiyallahu anhu
and especially if it was hot outside, he
would be fasting out of hope for this
promise that Allah subhanahu wa ta'ala will
nourish my thirst on the day of judgment.
Imam Shamsuddin al-Zahabi, while describing Abu Musa
al-Ashari radiyallahu anhu, he says, fa kaana
Abu Musa sawwaman qawwaman rabbaniyan zahidan abidan mimman
jama'al ilma wal amala wal jihada wa
salamat al-sadr walam tughayyiruhu al-imara walaghtarra
bid dunya He was one that fast, one
that stood during the nights, he was rabbani,
godly, he had no interest in worldly possessions,
one that was always in the worship of
Allah.
He gathered knowledge, practice, jihad, and a pure
heart.
All of these things existed in him.
He was not fooled by leadership that he
changed as a person.
And neither was he deluded or fooled by
the material world.
He narrates from Rasulallah ﷺ so many beautiful
ahadith which show us his moments with the
Prophet of Allah.
In one hadith he says, we were traveling
with the Prophet of Allah and the people
with us, they climbed an elevation, so one
person from there started shouting out loud, la
ilaha illallah, wallahu akbar bi a'ala sawtihi
Prophet ﷺ was at a distance, so then
he said to the people, Rasulallah ﷺ, ayyuhannas,
innakum la tunaduna asamma wa la ghaif You
are not calling out to an Allah that
is deaf or that is absent that you
are shouting when you are calling out to
Allah?
What is this?
And then the Prophet ﷺ turned to the
sahabi next to him, Ya Abdullah bin Qais,
who is this?
Abu Musa Bashari, ana adulluka ana kalimatin min
kunuzil jannah Can I teach you something from
the treasures of Paradise?
He said, of course.
The Prophet of Allah said, then say la
hawla wa la quwwata illa billah This is
from the treasures of Paradise.
La hawla there is no power to turn
away evil.
wa la quwwata, and there is no power
to cause the ability to do good illa
billah, but with Allah subhanahu wa ta'ala
Abu Musa Bashari radiallahu anhu narrates that I
heard the Prophet ﷺ making du'a to
Allah Allahumma inni astaghfiruka lima qaddamtu wa ma
akhartu wa ma asrartu wa ma a'alantu
innaka anta almuqaddim wa anta almuakhir wa anta
ala kulli shay'in qadeer O Allah, forgive
us of all of our sins for you
are before and after and capable over all.
Abu Musa Bashari radiallahu anhu he says that
the Prophet ﷺ said when the body of
a Christian or Jew passes by you or
Muslim idha marrat bikum janazatu yahudiyin or nasraniyin
or muslimin fa qumu lahat then stand up
for that person when the dead body of
someone is being taken past you stand up
for them falastum lahat taqumun you are not
standing up for that person innama taqumun liman
ma'aha minal malaika you are showing your
respect to the angels that are with that
person Abu Musa Bashari radiallahu anhu says the
Prophet ﷺ said man qatala litakuna kalimatullahi hiyal
uliya fa huwa fee sabeelillah to be in
the path of Allah isn't just fighting being
in the path of Allah means fighting so
the word of Allah the mention of Allah
is above all litakuna kalimatullahi hiyal uliya purify
your intentions when you do something whether it's
reading the Quran coming to the majid for
salah serving at the majid as a volunteer
studying hadith do it for the sake of
Allah then and only then will you be
in the path of Allah if you're doing
it for yourself then you're in the path
of yourself you're not in the path of
Allah if you're doing it because you're trying
to impress a girl a guy, some other
business partner or any other reason you're in
their path you're not in the path of
Allah subhanahu wa ta'ala Abu Musa says
that Prophet salallahu alayhi wasalam said inna a
'adhamal dhunubi aind Allah ayyalqahu abdun biha ba'dal
kabail allatina haa anhu ayyamuta rajulu wa alayhi
dainun laa yada'u qadaan that one of
the greatest sins of a person after kufr
and major sins is that a person dies
without completing their debt you don't bury yourself
in millions of dollars of debt and then
just die just die because now those people
they're going to be stranded you ensure that
you pay off the other person's debt this
is quite interesting because in Islam we don't
inherit debt no one inherits debt when someone
dies what happens to all their financials guys
it closes you can claim the debt from
their left over money but if that money
hits zero and the debt still remains no
one inherits that yeah this can obviously open
up the door to unethical practices the prophet
said don't do that don't rob people in
the name of debt I didn't do anything
haram here the prophet of Allah is saying
Allah will hold you accountable abu musa ala
sharri radiallahu anhu was a leader for the
muslim ummah a teacher for the muslim ummah
he narrates many ahadith from the prophet salallahu
alayhi wasalam his courage in the battlefield is
truly worth studying how he went and fought
in the path of Allah this thing that
he gathered ilm amal, jihad and salamatul sadr
is a good way of understanding who he
was he was a master of knowledge master
of acting upon his knowledge he was a
master of jihad not I'm just going to
stay at home and practice I'm going to
go in the field and go and fight
for the sake of Allah for the preservation
of human honor and dignity and also had
a pure heart abu musa ala sharri radiallahu
anhu passed away according to some of the
historians in kufa in the year 42 after
hijrah some say it was 43 after hijrah
another group of scholars claim abu no'im
and others that it was 44 after hijrah
imam al-waqibi says it was 52 after
hijrah and imam al-madaini claims that it
was after the passing of mughirah bin shu
'bah in the year 53 after hijrah may
Allah subhanahu wa ta'ala elevate the maqam
of abu musa ala sharri radiallahu anhu and
fill his grave with noor, accept all of
his deeds and allow us to follow the
footsteps of these great giants the companions of
the prophet of Allah wasallahu ta'ala nasir
al muhammad assalamualaikum warahmatullahi wabarakatuh