|
In giving advice to his companions, the noble Prophet, peace be on 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 sim ply became a brother, a companion and a mawla (protected
person) of the one 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 piet y.
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 particularly virulent 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. Sali m however did not know the name 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 ea rly 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 spirit of brotherhood we see in the relationship between the Quraysh
aristocrat, Abu Hudhay fah, 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 s ocial standing had no worth in the
sight of God. Only faith and taqwa mattered as the verses of the Quran and the
sayings of the Prophet 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 his honesty, his faith and his willingness to sacrifice, in the front
line of the believers. He was the "imam" of the Muhajirin from 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
Book of God so much so that the Prophet recommended that t he 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 made among 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 he felt 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 figh ters. 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 Jahil iyyah and now in Islam, was silent for once.
Khalid then tried to defend himself with increasing fervor. But Salim stood
his ground and stuck to his view that Khalid had committed a grave error. Salim
did not look upon Khalid then as an abject slave would look upon a powerful
Makkan nobleman. Not a t all. Islam had placed them on an equal footing. It was
justice 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:< P> "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 innocent
before 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 Ab u 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 t he 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 major reverses.
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 achie ve 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-Qu ran - O people of the Quran! Adorn the Quran with your
deeds," as his sword flashed through the army of Musaylamah the imposter like a
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 and
continued fighting. His right hand was then severed and he held the standard
aloft with his left hand whi le 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 who are firm and
steadfast." What an i nspiring 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 thro es of death. As his life-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 was martyred 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 passed away to his Lord. Of him, the great Umar
ibn al-Khattab spoke as he lay dying: "If Salim were alive, I would have
appointed him my successor."
|
Print
this page
 |
Top |
|
