'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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him, once said:"Learn the Quran from four persons: Abdullah ibn Masud,
Salim Mawla Abi Hudhayfah, Ubayy ibn Kab and Muadh ibn Jabal."
We have read about three of these companions before. But who was this
fourth companion in whom the Prophet had so much confidence that he
considered him a hujjah or competent authority to teach the Quran and
be a source of reference for it?
Salim was a slave and when he accepted Islam he was adopted as a son
by a Muslim who was formerly a leading nobleman of the Quraysh. When
the practice of adoption (in which the adopted person was called the
son of his adopted father) was banned, Salim simply became a brother,
a companion and a mawla (protected person) of theone who had adopted
him, Abu Hudhayfah ibn Utbah. Through the blessings of Islam, Salim
rose to a position of high esteem among the Muslims by virtue of his
noble conduct and his piety.
Both Salim and Abu Hudhayfah accepted Islam early. Abu Hudhayfah
himself did so in the face of bitter opposition from his father, the
notorious Utbah ibn Rabi'ah who was particularlyvirulent in his
attacks against the Prophet, peace be upon him,and his companions.
When the verse of the Quran was revealed abolishing adoption, people
like Zayd and Salim had to change their names. Zayd who was known as
Zayd ibn Muhammad had to be called after his own natural father.
Henceforth he was known as Zayd ibn Harithah. Salim however did not
know thename of his father. Indeed he did not know who his father was.
However he remained under the protection of Abu Hudhayfah and so came
to be known as Salim Mawla Abi Hudhayfah.
In abolishing the practice of adoption, Islam wanted to emphasize the
bonds and responsibilities of natural kinship. However, no
relationship was greater or stronger than the bond of Islam and the
ties of faith which was the basis of brotherhood. The early Muslims
understood this very well. There was nobody dearer to anyone of them
after Allah and His Messenger than their brethren in faith.
We have seen how the Ansar of Madinah welcomed and accepted the
Muhajirin from Makkah and shared with them their homes and their
wealth and their hearts. This same spiritof brotherhood we see in the
relationship between the Quraysh aristocrat, Abu Hudhayfah, and the
despised and lowly slave, Salim. They remained to the very end of
their lives something more than brothers; they died together, one body
beside the other one soul with the other. Such was the unique
greatness of Islam. Ethnic background and social standing had no worth
in the sight of God. Only faith and taqwa mattered as the verses of
the Quran and the sayings of theProphet emphasized over and over
again:
"The most honorable of you in the sight of God, is the most
God-fearing of you," says the Quran.
"No Arab has an advantage over a non-Arab except in taqwa (piety),"
taught the noble Prophet who also said: "The son of a white woman has
no advantage over the son of a black woman except in taqwa."
In the new and just society rounded by Islam, Abu Hudhayfah found
honor for himself in protecting the one who was a slave.
In this new and rightly-guided society rounded by Islam, which
destroyed unjust class divisions and false social distinctions Salim
found himself, through hishonesty, his faith and his willingness to
sacrifice, in the front line of the believers. He was the "imam" of
the Muhajirinfrom Makkah to Madinah, leading them in Salat in the
masjid at Quba which was built by the blessed hands of the Prophet
himself. He became a competent authority in the Bookof God so much so
that the Prophet recommended that the Muslims learn the Quran from
him. Salim was even further blessed and enjoyed a high estimation in
the eyes of the Prophet, peace be on him, who said of him.
"Praise be to God Who has madeamong my Ummah such as you."
Even his fellow Muslim brothers used to call him "Salim min as-Salihin
- Salim one of the righteous". The story of Salim is like the story of
Bilal and that of tens of other slaves and poor persons whom Islam
raised from slavery and degradation and 'made them, in the society of
guidance and justice - imams, leaders and military commanders.
Salim's personality was shaped by Islamic virtues. One of these was
his outspokenness when hefelt it was his duty to speak out especially
when a wrong was committed.
A well-known incident to illustrate this occurred after the liberation
of Makkah. The Prophet sent some of his companions to the villages and
tribes around the city. He specified that they were being sent as
du'at to invite people to Islam and not as fighters. Khalid ibn
al-Walid was one of those sent out. During the mission however, to
settle an old score from the days of Jahiliyyah, he fought with and
killed a man even though the man testified that he was now a Muslim.
Accompanying Khalid on this mission was Salim and others. As soon as
Salim saw what Khalid had done he went up to him and reprimanded him
listing the mistakes he had committed. Khalid, the great leader and
military commander both during the days of Jahiliyyah and now in
Islam, wassilent for once.
Khalid then tried to defend himself with increasing fervor. But Salim
stood his ground and stuck to his view that Khalid hadcommitted a
grave error. Salim did not look upon Khalid then asan abject slave
would look upon a powerful Makkan nobleman. Not at all. Islam had
placed them on an equal footing. It wasjustice and truth that had to
be defended. He did not look upon him as a leader whose mistakes were
to be covered up or justified but rather as an equal partner in
carrying out a responsibility and an obligation. Neither did he come
out in opposition to Khalid out of prejudice or passion but out of
sincere advice and mutual self-criticism which Islam has hallowed.
Such mutual sincerity was repeatedly emphasized by the Prophet himself
when he said:
"Ad-dinu an-Nasihah. Ad-din u an-Nasihah. Ad-din u an-Nasihah."
"Religion is sincere advice. Religion is sincere advice.Religion is
sincere advice."
When the Prophet heard what Khalid had done, he was deeply grieved and
made long and fervent supplication to his Lord."O Lord," he said, "I
am innocentbefore you of what Khalid has done." And he asked: "Did
anyone reprimand him?"
The Prophet's anger subsided somewhat when he was told:
"Yes, Salim reprimanded him and opposed him." Salim lived close to the
Prophet and the believers. He was never slow or reluctant in his
worship nor did he miss any campaign. In particular, the strong
brotherly relationship which existed between him and Abu Hudhayfah
grew with the passing days.
The Prophet, may God bless him and grant him peace, passed away to his
Lord. Abu Bakr assumed responsibility for the affairs of Muslims and
immediately had to face the conspiracies of the apostates which
resulted in the terrible battle of Yamamah. Among the Muslim forces
which made their way to the central heartlands of Arabia was Salim and
his"brother", Abu Hudhayfah.
At the beginning of the battle, the Muslim forces suffered
majorreverses. The Muslims fought as individuals and so the strength
that comes from solidarity was initially absent. But Khalid ibn
al-Walid regrouped the Muslim forces anew and managed to achieve an
amazing coordination.
Abu Hudhayfah and Salim embraced each other and made a vow to seek
martyrdom in the path of the religion of Truth and thus attain
felicity in the hereafter. Yamamah was their tryst with destiny. To
spur on the Muslims Abu Hudhayfah shouted: "Yaa ahl al-Quran - O
people of the Quran! Adorn the Quran with your deeds," as his sword
flashed through the armyof Musaylamah the imposter likea whirlwind.
Salim in his turn shouted:
"What a wretched bearer of the Quran am I, if the Muslims are attacked
from my direction. Far be it from you, O Salim! Instead, be you a
worthy bearer of the
With renewed courage he plunged into the battle. When the
standard-bearer of the Muhajirin, Zayd ibn al-Khattab, fell. Salim
bore aloft the flag andcontinued fighting. His right hand was then
severed and he held the standard aloft with his left hand while
reciting aloud the verse of the glorious Quran:
"How many a Prophet fought in God's way and with him (fought)large
bands of godly men! But they never lost heart if they met with
disaster in God's way, nor did they weaken (in will) nor give in. And
God loves those whoare firm and steadfast." What aninspiring verse for
such an occasion! And what a fitting epitaph for someone who had
dedicated his life for the sake of Islam!
A wave of apostates then overwhelmed Salim and he fell. Some life
remained with him until the battle came to an end with the death of
Musaylamah. When the Muslims went about searching for their victims
and their martyrs, they found Salim in the last throes of death. As
hislife-blood ebbed away he asked them: "What has happened to Abu
Hudhayfah?" "He has been martyred," came the reply."Then put me to lie
next to him," said Salim.
"He is close to you, Salim. He wasmartyred in this same place." Salim
smiled a last faint smile and spoke no more. Both men had realized
what they had hoped for. Together they entered Islam. Together they
lived. And together they were martyred.
Salim, that great believer passedaway to his Lord. Of him, the great
Umar ibn al-Khattab spokeas he lay dying: "If Salim were alive, I
would have appointed him my successor."
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And Allah Knows the Best!
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Published by :->
M NajimudeeN Bsc- INDIA
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