The Firsts (Sahaba Stories) | The Forerunners of Islam
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Life of the Prophet (seerah)
Khawla Bint Hakim & Uthman Ibn Madhun: The Righteous Couple | The Firsts
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Life of the Prophet (seerah)
Al-Shifa bint Abdullah (ra): The Healer and Scholar | The Firsts Shorts
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Life of the Prophet (seerah)
Shurahbil Ibn Hasana (ra): The Scribe and Commander | The Firsts Shorts
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Life of the Prophet (seerah)
Khalid ibn al-Walid (ra): The Legendary Military General | The Firsts
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Life of the Prophet (seerah)
Amr ibn al-As (ra): His Wicked Father and “Better” Brother | The Firsts
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Life of the Prophet (seerah)
Tulayha ibn Khuwaylid (ra): From False Prophet to Shaheed | The Firsts
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Life of the Prophet (seerah)
Zayd ibn al-Khattab (ra): The Quiet Brother of Omar (ra) | The Firsts
Abdullah ibn Salam (ra): The Righteous Rabbi | The Firsts
Abdullah ibn Salam (ra) moved to Madinah in anticipation of the arrival of the Prophet ﷺ, and went on to become one of the greatest companions to ever live. Dr. Omar Suleiman talks about the scholar who knew multiple scriptures, and was promised paradise on more than one occasion.
Transcript
This transcript was auto-generated using AI and may contain misspellings. I seek refuge with Allah from the accursed Satan, the accursed. In the name of Allah, the most Merciful, the most Compassionate. All praise is due to Allah, Lord of the worlds. There is no title but to the wrongdoers, and the end is for the righteous. O Allah, send blessings and peace upon Your servant and messenger Muhammad, peace be upon him and his family and companions. And send peace upon him and his companions. So, alhamdulillah, Rabbul Ameen. We are now getting into a very unique set of people from those that welcomed the Prophet Sallallahu alayhi wasallam to Al-Madina. And I want to actually start off by saying that next week inshallah ta'ala we will be off. Ibn Taymiyyah ta'ala will be out of town for one week inshallah. And then we will continue the week after that. And it will be a treat because we will be talking about Salman al-Farisi radiyaAllahu ta'ala anhu. Who is one of my favorite people to talk about in terms of welcoming the Prophet Sallallahu alayhi wasallam to Al-Madina. But tonight inshallah ta'ala we are talking about someone who is from the same genre of Salman radiyaAllahu ta'ala anhu. Except that he doesn't go through the same process, the same journey. And this is a man who, like Salman radiyaAllahu ta'ala anhu, is looking for a Prophet of Allah to come. And who is sincere in his pursuit. And so we've talked about the Ansar from Al-Aws and Al-Khazraj. From the two main tribes that were sick of the fighting in Al-Madina. And ready to receive a Prophet who would teach them a new way. And now we're talking about people who already were convinced in the oneness of Allah subhanahu wa ta'ala. And convinced that a new way was overdue. And were simply waiting for a Prophet to arise so that they could follow him and that they could support him. This man subhanAllah is probably one of the most interesting and fascinating stories from all of the people of Madina that we will talk about. He is the chief rabbi of Madina. The chief rabbi of Madina. The most senior person from the three main Jewish tribes that exist in Al-Madina. His name is Al-Husayn ibn Salam.
And Al-Husayn with a Saad, not like Al-Husayn, the grandson of the Prophet salAllahu alayhi wa sallam. Al-Husayn ibn Salam ibn al-Harith Abu Yusuf al-Israili al-Ansari. Now I have to clarify when I say Al-Israili, I'm not talking about the European colonial state that was created 70 years ago. I'm talking about from Bani Israel. Why? Because this man is actually a descendant of who? Ya'qub alayhi salam. And specifically subhanAllah he's a descendant of Yusuf alayhi salam. So the chief rabbi of Al-Madina, the descendant of Yusuf alayhi salam from a tribe known as Banu Qaynuqa'a. Banu Qaynuqa'a. Now there were several tribes, Jewish tribes that had settled in Al-Madina. Of course at that time it was called Yathrib because they saw that the traits and the signs pointed to the Prophet arising in that place. So the description of the next Prophet was that he was to arise in that place. So you had a few Jewish tribes that settled that area. The three main Jewish tribes are Banu Quraidah, Banu Nadhir and Banu Qaynuqa'a. And he is the most senior of Banu Qaynuqa'a. Al-Husayn ibn Salam from the lineage of Yusuf alayhi salam. And subhanAllah as these people had come to Yathrib at the time, of course you had many social dynamics that placed the Jewish tribes in that area in a very interesting category. For one, you had an insecurity of sorts from the people of Arabia towards the people of the book. The pagans in Mecca respected, it's ironic because they rejected the Prophet salallahu alayhi wa sallam with such malice,
but when it came to the Jewish tribes in Al-Madina, the pagans in Mecca, though they worshipped all the gods that they worshipped, they still respected the Jewish tribes as learned people of scripture. As they respected Najashi, the Christians from Rome, they had a certain level of respect and honour for them. Of course, to them, there was no concept not just of the oneness of God, but no concept of the akhira, the hereafter. They rejected the entire notion of the akhira, of the hereafter. But they still had this idea that these people were superior to them. That they had some sort of a scripture, that they had some sort of divine revelation. Of course, even the people of Mecca had some sort of adherence to Ibrahim alayhi salam. They had a certain level of respect for Ibrahim alayhi salam, knowing that they were from his lineage, but having absolutely no attachment to his religion. Also, the people of Yathrib were largely the two tribes of Al-Aws and Al-Khazraj who were killing each other off. Whereas the Jewish tribes were not really involved in that internal politic. They had some connections with them, they had trade with them, they had a very strong influence in Yathrib in terms of the social life, in terms of the economy of Yathrib, but not so much when it came to the internal dynamics of these two main tribes of Al-Aws and Al-Khazraj, that were really killing each other off. They were still very much so respected and looked to in terms of the overall decision making. And they were all about to gather upon the leadership of Abdullah ibn Ubayy ibn Salul, the chief of the hypocrites. Remember, all of the fitna that will take place in Al-Madinah, in terms of the hypocrites, is just because Abdullah ibn Ubayy ibn Salul did not get his crown. He was ready to be crowned as their king, they were all going to sort of agree upon him as the main man, and the Prophet ﷺ coming to Madinah undermines all of that. So they're uniquely placed.
Now, amongst them are those who are sincere pursuants of religion, sincere seekers of deen, and they are devout students of the Torah, and looking for this Prophet of Allah. Amongst them are those who are looking for the power in that region, because the assumption is that the Prophet will be from Bani Israel. And so if the Prophet is from Bani Israel, then that's going to solidify a certain power dynamic in the region. And subhanAllah, you can see that there is a common denominator in all of those that rejected the Prophet ﷺ. They all cited one problem, not his character, but he's not one of us. The tribes in Mecca said he's not one of us. Abu Jahl, the person who became the pharaoh of this ummah, who would acknowledge in private, he said, what he says makes sense, and it's clearly divine, but he's from Bani Hashim, and if we give him that authority, if we acknowledge his prophethood, then he will not have superiority over us. Abdullah ibn Ubayy ibn Salul turns this all into a dynamic of what? That this Prophet is coming, or this man is going to come and corrupt what we've built over here. But at the end of the day, he just wants to be in charge. And we will see when we talk about Safiyyah, our mother Safiyyah, whose father was from one of those tribes, you would think he would be excited to see this Prophet of Allah, but once he realized the Prophet of Allah is not from the lineage of Bani Israel, he became right away a staunch enemy of the Prophet ﷺ. At the end of the day, this was a power game. How do we cede our ground, our authority in a highly tribal world to this Prophet from Bani Hashim? Abdullah ibn Salam, radiyaAllahu anhu, and we'll get to how his name is Abdullah ibn Salam, is not just one of those who is sincere in his pursuit of a messenger of Allah, but he is distinguished in his pursuit of the messenger of Allah. Now, I want to talk about him in Al-Madinah before the Prophet ﷺ comes to Madinah.
He is known as the most knowledgeable man in Madinah. Number one, he is distinguished by his ilm. Number two, by his character. So people used to sing his praises. They used to say he's the most honest person, the most pious amongst us, the most humble amongst us. So they had nicknames to sing his praises. He is a person who was known for engaging in honest trade. So he did not abuse his religious authority, and that's something that was actually very respectable about him, radiyaAllahu ta'ala anhu, was that he didn't use the religious place that he had amongst them to give himself a certain economic advantage in Yathrib at the time. Instead, he used to go and he used to take care of his own gardens. He would pick his own dates from his trees. He would sell wheat and barley in the marketplace just like everybody else because he wanted to make an honest living. He didn't abuse the religious authority that he had amongst the people for his economic benefit. And they said he was extremely latif, very gentle, a very gentle person. And his day was divided into three. This is very beautiful, subhanAllah. They said that he had a regimen of how he divided his day into three. One third of the day was in the synagogue, and he would worship and he would teach. So every day he'd spend one third of the day in the synagogue. And you'll see when we get to the story of Salman radiyaAllahu anhu, this one third, one third, one third. So one third of his day was in the synagogue, worshipping Allah subhanahu wa ta'ala and teaching the Torah. Another third of the day, he would go into private isolation, and he would recite the Torah and study it and do dhikr and remember Allah subhanahu wa ta'ala. So one third was public worship, one third was private worship, and one third was him farming in his date palms and taking care of his business, basically. So he had one third to the public teaching in the synagogue, one third to his own recitation of the Torah,
and one third, which was dedicated to his own economic benefit, just working in the gardens and selling his barley and his dates in the marketplace at the time. And subhanAllah, he was specifically, you know, attached to the verses about the coming prophets within the Torah. Remember, there are all these verses about a prophet to come. So he specifically had an attachment to those verses. And he used to study those verses, and he used to talk about those verses. And he used to supplicate to Allah that Allah would allow him to live long enough to accompany this prophet. Remember Waraka, the biblical scholar, radiAllahu ta'ala anhu, in Mecca, Waraka's regret when the Prophet salAllahu alaihi wa sallam comes to him is that, I wish I could live long enough to be with you when your people run you out, when they persecute you. Abdullah ibn Salam radiAllahu ta'ala anhu, how old is he? He was 20 years older than the Prophet salAllahu alaihi wa sallam. So he's senior to the Prophet salAllahu alaihi wa sallam. Okay, he's senior to the Prophet salAllahu alaihi wa sallam. And some of the narrations say he's about 10 years older, but he's senior to the Prophet salAllahu alaihi wa sallam. 10 or 20 years older than the Prophet salAllahu alaihi wa sallam. So he's hoping and he's longing as he's getting older, that Allah will give him the opportunity to see this prophet. The prophet that the sincere seekers in Mecca, Zayd radiAllahu ta'ala anhu, Waraka radiAllahu ta'ala anhu, and others were looking for. And as this is happening, as he is reciting and teaching people about the Prophet, he actually says that I had a feeling that the Prophet would migrate, based upon what he was reading in the Torah, the Prophet would migrate to this land, but he wouldn't be from this land. Meaning there was a hijrah that would precede the Prophet salAllahu alaihi wa sallam in this land. The idea was that he would rise in that land, but he was saying it would come after his persecution and his hijrah.
So he says, he's now narrating his own story. He said, when I heard about a man claiming prophethood in Mecca, I started to inquire about him. So I started to ask the people that were going to Mecca about his name, about his qualities, about his attributes, about his claims, about what people were saying about him. And he said, everything I found matched perfectly with what I was studying in the Torah. So his anticipation is growing that maybe this is him. And I realize that, you know, though it's like he's right around the corner in Mecca, he's waiting for some events to unfold in order to really test this prophet. Right? And he says, then I heard that the Prophet salAllahu alaihi wa sallam had left Mecca and he was heading for Yathrib. And he said, and I remember the people going out into the trees for months, waiting for the Prophet salAllahu alaihi wa sallam to arrive at Qubaa. So he said, every day when I was working in my palm trees, he said I would sit at the very top of the palm tree and sort of analyze the scene, see where they were with the coming of the Messenger salAllahu alaihi wa sallam, and how the Prophet salAllahu alaihi wa sallam was going to be received. So he said, I was one day sitting at the top of the palm tree, and I saw the commotion, and the Ansar started to shout out that the Prophet salAllahu alaihi wa sallam had arrived. So he said, I shouted out just instinctively, he said, I said, Allahu Akbar, Allahu Akbar, two times he said, I shouted out Takbir. And who was confused? He said, my aunt. He had an aunt by the name of Khalida, Khalida radiAllahu ta'ala anha, she would become Muslim afterwards, he said, my aunt Khalida,
she looked at me and she was confused. And she said, khayabaka Allah, wallahi law kuntasami'ta bi moosa ibn Imran alayhi salam qadiman mazit. He said, what's wrong with you? If you heard that Moses had come, you wouldn't show this much excitement. Like, what is this reception? Because the assumption was that this is something that right now is relegated to the affairs of the Ansar. This really doesn't involve the Jewish tribes or the others right now in Medina. What is wrong with you? Why are you so excited? And I said to her, ayy amma, I said to her, oh my aunt, huwa wallahi akhu moosa ibn Imran alayhi salam, I swear by Allah that he is the brother of Moses. He is the brother of Moosa alayhi salam. wa'ala deenihi, and he is on the religion of Moosa alayhi salam. bu'itha bima bu'itha bihi, and he was sent with what he was sent with. I swear by Allah that this is the brother of Moses, who is upon his religion, and who was sent with what he was sent with. And she said, ayy ibn akhi, oh son of my brother, ahuwa an-nabiy al-ladhi kunna nukhbaru anahu yaba'athu aw yuba'athu ma'an nafasi al-sa'a. Is he the prophet? This is a really interesting description, especially when we think about the way the end of times feels so imminent. Is he the prophet that we've been told about in the Torah? There's an understanding that we've been told about a prophet to come. Is he the prophet that we have been told about, that will come right with the day of judgment following soon after him? The hour following soon after him? Remember the prophet salallahu alayhi wa sallam said that his sending and the coming of the hour are like these two fingers. There's this much time. The prophet salallahu alayhi wa sallam and the end of this life, basically the day of judgment arriving. And if you think about the span of human history,
the prophet salallahu alayhi wa sallam until the end, Allah knows best. But there are prophets and prophets and thousands of prophets that come before, and how many years of human history. So relative to all of that, the prophet salallahu alayhi wa sallam's coming with the hour is very soon, being the last messenger alayhi salatu was salam. So I responded and I said, naam, yes, faqalat, fatha ka idhan. So she said, in that case, then I can see why and we accept as well. So Abdullah ibn salam radiyaAllahu ta'ala anhu, he says that after that, I went and I approached. And what's beautiful about Abdullah ibn salam is that he actually gets to tell us his story about, you know, from hearing about the prophet salallahu alayhi wa sallam from far away to going and finding him amongst the crowd. And he's very vivid with the details. He said, so I went out to where the people were and I started to go around the prophet salallahu alayhi wa sallam. qala fajittu fin nasi li anzura ilayhi. So I kind of cleared the way and he mentioned there was like this traffic around the prophet salallahu alayhi wa sallam. The Ansar were so excited to receive the prophet salallahu alayhi wa sallam. So I went there and I started to make my way through the people and I wanted to get a very close up look at the prophet salallahu alayhi wa sallam. And he said, fana dhartu ila wajhihi alayhi salatu was salam. I looked at his face. araftu anna wajhahu laysa bi wajhi kadhaab. I looked at his face and I said, that's not the face of a liar. See like before I have to ask any questions, before the prophet salallahu alayhi wa sallam even opens his mouth, I looked at his face and I knew it was him. I knew that's not the face of a liar. And so he says that as I looked at the prophet salallahu alayhi wa sallam, the prophet salallahu alayhi wa sallam stood up to address the people for the very first time.
So he's getting to witness the first khutbah of the prophet salallahu alayhi wa sallam to the people of Medina. And he says, wakana awwala shay'in takallama bihi alayhi salatu was salam. The first thing the prophet salallahu alayhi wa sallam said, ayyuhan naas afshu salam. O people spread salam, spread peace amongst yourselves. wa at'imu ta'am, and feed one another. And in one narration, wasilu al-arham, and establish your family ties. wa sallu wa n-nasu niyam, and pray at night while other people sleep. tadkhuluna al-jannata bi salam, and you will enter into paradise in peace. SubhanAllah, this constitution of Medina, it's very interesting because you think about the first impressions here. Right, what tone is the prophet salallahu alayhi wa sallam going to set when he speaks in Al-Medina for the very first time. What's this man all about? Because remember, the Ansar who couldn't get along with themselves, and they were from the same bloodlines, are welcoming a man with a new religion, and they're giving him this full authority. What tone is he going to set? You know, if you always watch the day of the inauguration speeches of the presidents, right, in the United States, they're always like, what tone is the president going to set? Right, what's he going to say? What's he going to set? Because that's sort of the, it's no longer the campaign speech, right? Now it's real. Now he's in charge. So a lot of the campaign speech suddenly changes with the inauguration speech. So what's he going to say now that he has the bay'ah, now that he has the pledge of all of these people in Al-Medina? And what's the claim of the prophet salallahu alayhi wa sallam? The claim that the Meccans are making is that he's coming to divide families, he's coming to mess everything up, that his religion naturally, you know, ruins the cohesion in society. And the first thing the prophet salallahu alayhi wa sallam says,
afshu salam, spread peace. Did he say afshu salam baynakum, just amongst yourselves, like forget about the rest of them? No. He said spread peace, afshu salam. And while it's understood that especially amongst yourselves, right, but what are you bringing to your society? You're bringing salam. You're bringing a sense of peace to society. An Nisaya, with your with your clubs and toys and hats and whatever you whispering and amongst yourselves. And of course, especially the poor amongst you, but not only the poor amongst you, you know, break bread with one another. Break bread with one another and especially don't leave out the poor. The prophet salallahu alayhi wa sallam, one of the early narrations in Medina, was when the prophet salallahu alayhi wa sallam said the worst invitation is the one that the rich are invited and the poor are excluded. When it comes to the feasts, right? Break bread with one another and don't exclude the poor amongst you. And connect your family ties. I'm not here to ruin your families or to spoil your family ties. If anything, I'm here to strengthen them. The family ties are tied to the Arsh of Ar-Rahman, to the throne of the most merciful. Whoever severs those family ties, Allah subhanahu wa ta'ala severs them from the throne. So establish those ties. Wa sallu bil-layl, wa n-nasu niyam. And all of that, what's your spiritual energy? Your tahajjud. Pray at night while other people sleep. Pray at night while other people sleep. Tadukhuluna al-jannah bi-salam. You will enter into paradise in peace. Subhanallah. So talk about a first impression. I've been reading about him in the Torah. I come and I see him and I look at his face, salallahu alayhi wa sallam, and it is brighter than the full moon. And I see his smile for the first time and that's what he says. His words match what he is saying, salallahu alayhi wa sallam. And there is sitq, there is a truthfulness that emanates from the face of the Prophet, salallahu alayhi wa sallam, that is confirmed with his words.
So he said, subhanallah, he said that after the Prophet, salallahu alayhi wa sallam, did that, Abdullah ibn salam was sitting close to him. So he asked me, he turned to me, al-tafata ilayhi, he turned to me and he asked me, what is your name? So I said, al-Husayn ibn salam. The Prophet, salallahu alayhi wa sallam, said, you are Abdullah ibn salam. He changed his name to Abdullah ibn salam. And Abdullah ibn salam, radiyaAllahu ta'ala anhu, said, Abdullah ibn salam it is. And I'm not pleased to be called by any other name. The Prophet, salallahu alayhi wa sallam, immediately did that. Now by the way, this is actually a very interesting thing. Why did the Prophet, salallahu alayhi wa sallam, choose to call him Abdullah? A lot of times you have someone with an obvious bad name and the Prophet, salallahu alayhi wa sallam, changes the name to something that is good. Or a name that's inappropriate because it has some sort of divine quality or exceeds the bounds. With al-Husayn, we actually don't know why the Prophet, salallahu alayhi wa sallam, changed his name to Abdullah. And it may be that the Prophet, salallahu alayhi wa sallam, saw in him the qualities and the characteristics that he would be called by, of the most beloved names to Allah, subhanahu wa ta'ala, Abdullah. So the Prophet, salallahu alayhi wa sallam, said, you are Abdullah ibn salam. He said, so it is, I am Abdullah ibn salam. I don't want to be called by any other name after this. Okay. And then he says, I said to the Prophet, salallahu alayhi wa sallam, ash-hadu annaka rasool Allah, wa annaka jitta bi haq. I swear that you are the messenger of Allah and that you have come with the truth. Wa qad alimat al-yahood and the Jewish tribes know anni sayyiduhum, wa bnu sayyidihim, wa a'lamuhum, wa bnu a'lamihim. He said, and they know that I am their chief, their leader, and the son of their leader. I am the most knowledgeable of them and the son of the most knowledgeable of them.
Meaning I come from a long lineage here of scholarship and leadership and respect. But the Prophet salallahu alayhi wa sallam said, call my people, fas'alhum anni, and ask them about me before they know that I've become Muslim. And then watch what happens when they know that I've become Muslim. You see, subhanAllah, what happened to the Prophet salallahu alayhi wa sallam? Identical, an identical situation. He stood amongst his people on a safa and shayidu lahu, right? They bore witness, you're a sadiq al-ameen, you are the honest one, you are the truthful one, you are the trustworthy one. But as soon as the message changed, the description changed. So Abdullah ibn salam said that the Prophet salallahu alayhi wa sallam called my people, and he said, and I was behind the curtain. And the Prophet salallahu alayhi wa sallam da'ahum ila al-Islam, he called them to Islam. And he said to them, you know that I am the messenger of Allah, that's been described to you in the Torah, and that has come to you. So accept this message that I've come to you with. Now realize here, at this point when the Prophet salallahu alayhi wa sallam is coming to Al-Madina, the Prophet salallahu alayhi wa sallam is not making this a condition for safety. There's already a treaty that's being drawn up, there are agreements that are being drawn up, there is a diplomacy, there are other types of agreements in this regard. But the Prophet salallahu alayhi wa sallam is invoking the religious part of them, and saying, look, you know that I'm the messenger of Allah, that's been sent to you. Ya'rifoonahu kama ya'rifoon abna'ahum, they know him like they know his son, they're their own children. You know that I'm that Prophet, you know that I'm that messenger. And they refused to acknowledge the Prophet salallahu alayhi wa sallam. So the Prophet salallahu alayhi wa sallam said, fa-ayyu rajulin fikum Abdullah ibn salam. The Prophet salallahu alayhi wa sallam said, tell me about Abdullah ibn salam amongst you.
So they responded and they said, sayyiduna wa ibn sayyidina, wa a'lamuna wa ibn a'lamina. The exact same thing that he said they would describe him as, right? So the Prophet salallahu alayhi wa sallam is getting to know his position even more, and this is solidifying it. They said the words that he said they would say about him. So it's like as-sadiq al-ameen, our sayyid, our a'lam, right? The Prophet salallahu alayhi wa sallam has this experience. They said, he's our leader and the son of our leader. He's the most knowledgeable of us and the son of the most knowledgeable of us. And the Prophet salallahu alayhi wa sallam, he said, afra'aytum min aslam? What if he becomes Muslim? And they said, hashadillah, maa kana li yuslim? They said, no way, he would never become Muslim, right? So the Prophet salallahu alayhi wa sallam, he said, ya Abdullah, ukhruj. Abdullah came out and he called them to Islam and he said, wallaha alladhi la ilaha illa hu innakum nata'lamuna anahu rasool Allah wa anahu ja'a bi haq. He said, you know that this is him. This is the messenger of Allah. This is who we've been waiting for and he's come to you with truth. faqalu kadhabt. And they completely denounced him and they turned their backs on him. So his own people were like, nope, not you. So that estrangement that the Prophet salallahu alayhi wa sallam got from his people in Mecca as sort of this knowledgeable, beloved one salallahu alayhi wa sallam, but now he threatens the power dynamics with theology, is happening now with Abdullah ibn Salam radiyallahu ta'ala anhu. Suddenly, you know, he now loses all of that good credibility that he had for all of those years amongst his people. Now subhanallah, obviously with this position that he plays with the Prophet salallahu alayhi wa sallam, I mean, it's important to really understand the dynamics here of what this means
to have the chief rabbi of Medina immediately embrace you, right? With absolutely no hesitation, in fact, to come out and meet you in Quba and embrace you. Before the Prophet salallahu alayhi wa sallam even built a masjid in Medina, he already had the chief rabbi of Medina embracing him and embracing Islam. So obviously, he's going to play this role in the seerah as a scholar, as a teacher, as an advisor to the Prophet salallahu alayhi wa sallam, especially helping the Prophet salallahu alayhi wa sallam sort of navigate some of the social dynamics with some of the tribes that were in Medina. But Allah subhanahu wa ta'ala has revealed multiple ayat about this incident. And that's actually what's very significant, subhanallah, when you're reading about a companion, and now you can connect some of the ayat to this one companion. First of all, Surat al-Ahqaf, when Allah subhanahu wa ta'ala says, قُلْ أَرَأَيْتُمْ إِن كَانَ مِنْ عِنْدِ اللَّهِ وَكَفَرْتُمْ بِهِ وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَى مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ And a witness from Bani Israel has testified to it and believed while you turned away from it in arrogance. إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ Allah does not guide a transgressing people. Now what was this? This is a very interesting ayah because Surat al-Ahqaf is actually of the last ayat that were revealed in Mecca. So the khitab here, those that are being addressed are the people of Mecca, as well as obviously by extension the benefit and the lesson, not just to the people of Medina but to everyone. Right? But the scholars say that this was a bushra, this was a glad tiding. This ayah actually preceded the actual Islam of Abdullah ibn Salam, but it was a glad tiding that Abdullah ibn Salam would embrace Islam.
Right? And it would almost solidify what the Prophet ﷺ was saying to the people of Mecca all along, that I am the Prophet that has been testified to by the Prophets of old, confirmed by the scriptures and from the children of Ismail ﷺ. So Allah ﷻ is speaking to the people of Mecca and saying, if this man, you know, you have an insecurity to the people of the book, to the Christians and the Jews, and the most senior Jewish scholar, the most senior Jewish rabbi is accepting the Prophet ﷺ, and you're turning away from him, what is wrong with you? What is wrong with the way that you think? Also Ibn Abbas ﷺ and others, they said the ayah in Surat al-Imran, ليسوا سواء, they are not alike. من أهل الكتاب أمة قائمة يتلون آيات الله أناء الليل وهم يسجدون. When Allah ﷻ says that they are not all the same amongst the people of the book, is a community that is upright. They recite God's revelation throughout the night. They prostrate themselves. They believe in Allah ﷻ. They believe in the last day. يأمرون بالمعروف وينهون عن المنكر ويسارعون في الخيرات. They believe in Allah on the last day. They enjoy good. They forbid evil. And they rush to do good deeds. وَأُولَٰئِكَ مِنَ الصَّالِحِينَ And they are from the righteous. So you'll find Mujahid and others say that is speaking about Abdullah ibn Salam, that he is the primary example. Some of them said Najashi and some of the Christians that embraced the Prophet ﷺ, but that many of the sahaba and the salaf would say, look at Abdullah ibn Salam. Look at Abdullah ibn Salam رضي الله عنه and how readily he was able to embrace what the Prophet ﷺ came with and how beautiful his character was before Islam when he was a Jewish rabbi and how even more beautiful his character became when he embraced Islam and became of the senior companions of the Prophet ﷺ. And also when Allah ﷻ says,
وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلَاءُ قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابُ Subhanallah, when Allah says, those who disbelieve, they say to the Prophet ﷺ, you're not a prophet, you're not a messenger. And Allah says to the Prophet ﷺ, say to them, Allah is sufficient of a witness between me and you and those who actually know the scripture. And Mujahid says, وَعَبْدُ اللَّهِ بْنُ السَّلَامِ Allah is speaking about, once again calling to witness, Abdullah ibn Salam, whose knowledge of the Torah was so undeniable, right? That he is a witness as well to the messenger ﷺ. So he is many firsts here, right? The first rabbi that we know in history to embrace Islam. Of course, some of those that were people of the book in the general sense and followed the way of Ibrahim ﷺ could be described as rabbis in some sense, but he's the first formal rabbi that we know to embrace Islam. He is the first one to be testified about from the people of Medina in the Quran with multiple ayat. And he is the first person of Medina to be promised paradise. That is an amazing distinction. The first person from Medina to be promised Jannah, to be guaranteed Jannah, to be from the Mubashireen of Al-Jannah. In Sahih al-Bukhari, under the virtues of the Ansar, the book of the virtues of the Ansar, there's a chapter, Bāb Manāqibu, Abdullah ibn Salam ra. The virtues of Abdullah ibn Salam ra. And it is a hadith from Sa'd ibn Abi Waqas ra. He said, ما سامعت النبي ﷺ يقول لأحد يمشي على الأرض إنه من أهل الجنة إلا لعبد الله بن سلام. He said that I have not seen a person on the face of the earth who the Prophet ﷺ would testify to him
being guaranteed Jannah like Abdullah ibn Salam ra. Meaning it was on more than one occasion that the Prophet ﷺ would say, this man is from the people of Jannah. And a man is going to enter upon you from Ahl al-Jannah and Abdullah ibn Salam ra would walk into the masjid or he would walk into the gathering. So Sa'd ibn Salam ra was saying, the shahada of the Prophet ﷺ for this man was plentiful and established. And he said, and he is the one, وفيه نزلت هذه الآية, he is the one who Allah revealed about وشهد شاهد من بني إسرائيل. And a witness from Bani Israel has borne witness to the Prophet ﷺ. So that's one of the amazing manaqib, one of the amazing virtues. Now of course all of the sahaba are of a certain rank and the Prophet ﷺ gives them all their virtues. But to be amongst that group of people that the Prophet ﷺ guarantees Jannah in their lifetime, saying it to them, is a very special distinction. And the narrations of Abdullah ibn Salam ra after the Prophet ﷺ comes to Medina, is a man who becomes as devoted to the Quran as the Torah. Okay, so he was devoted to the Torah and he became devoted to the Quran. And he basically switched his schedule from the synagogue to the masjid, the Torah to the Quran, and continued to dedicate himself to the Prophet ﷺ and maintain the overall demeanor that he had within the madani society. And the narrations about him ﷺ all surround the Quran. A man who is asking about the Quran, who is looking to become as noble of a scholar, and as learned of a scholar in the Quran as he already was in the Torah. So he says that a group of the companions of the Messenger of Allah ﷺ were sitting and we were talking, and we said to the Prophet ﷺ,
لو نعلموا أي الأعمال أحبوا إلى الله لعملناه that if only we would know what of the deeds are most beloved to Allah ﷻ, we would certainly do it. فأنزل الله تعالى, so Allah revealed to our Prophet ﷺ, سبح لله ما في السماوات وما في الأرض وهو العزيز الحكيم يَا أَيُّهَا الَذِينَ آمَنُوا لِمَا تَقُولُونَ مَا لَا تَفْعَلُونَ He revealed that whatsoever is in the heavens and the earth glorifies Allah ﷻ for He is the Almighty, the All-Wise. Oh you who believe, why do you say that which you don't do? Meaning ikhlas, consistency, avoiding hypocrisy, and being careful when you say that you're going to do something to actually do it. What's most beloved to Allah ﷻ is sincerity. So Abdullah ibn Salam رضي الله تعالى عنه, the narration continues, he says فقرأها علينا رسول الله ﷺ The Prophet ﷺ recited it to us and then he recited it to Abu Salama and then Abu Salama recited it to Yahya. So you can see even the ayah being recited in surat al-Saf as a response to this group of companions that were questioning what is the best deed to Allah ﷻ. Another beautiful narration about him actually comes from a tabi'i from the next generation, Qais ibn Ubad رضي الله تعالى عنه رحمه الله. He says كنت جالسا في مسجد المدينة I was sitting in the masjid of the Prophet ﷺ. So put yourself in Medina now, sitting in the masjid of the Prophet ﷺ. فدخل رجل على وجهه أثر الخشور So this man walked in and he had on his face the signs of khushur, signs of humility. SubhanAllah, when Abdullah ibn Salam saw the Prophet ﷺ he said that's not the face of a liar. And Qais ibn Ubad doesn't know Abdullah ibn Salam. He's in Medina sort of as a student of the companions.
And this man walks in and he says what a beautiful face, tranquility, humility. There's so much there that you can see of devotion just from looking at him, subhanAllah, for the very first time. فقالوا هذا رجل من أهل الجنة And he said the companions then said that's that man from the people of Jannah. In one narration it was Abdullah ibn Umar and Sa'd ibn Malik saying هذا رجل من أهل الجنة So two companions, Abdullah ibn Umar and Sa'd ibn Malik in one of the narrations, also authentic, said that man right there that just walked in on you, that's a man from the people of Jannah. So he says فصلّ ركعتين He prayed two raka'as in the masjid and they were pretty light, meaning this was not at a time where it was a fard or proceeding a salah. He entered into the masjid at a time when it's permissible to pray. He prayed two short raka'as ثمّ خرج and then he left. قال وتبعته So he said, so I immediately went and I started to follow him. فقلت له إنك حين دخلت المسجد قالوا هذا رجل من أهل الجنة So I said to him, you know, basically, oh my uncle, when you entered into the masjid, the companions, the people said, that man is from the people of Jannah. So he said سبحان الله والله ما ينبغي لأحد أن يقول ما لا يعلم Like he was in humility, right? He said people shouldn't say what they're not certain about. Like people should be a little bit more careful with their hastiness with these things. But Qais is like, okay, the sahabah are saying this about you. What is your story? And there are a lot of narrations, beautiful narrations like this where you had these converts that came later on that are following up with the companions saying, tell me your story, tell me your story, tell me your story. So what is behind this confirmation from other companions that you are a person of Jannah?
So he said سأحدثك مما ذاك I'm going to tell you what it is that is behind that. He said رأيت رؤيا على عهد النبي صلى الله عليه وسلم So I saw this dream in the time of the Prophet صلى الله عليه وسلم فقصستها عليه And I told the Prophet صلى الله عليه وسلم this dream. Now remember the companions used to come to the Prophet صلى الله عليه وسلم after fajr and the Prophet صلى الله عليه وسلم would say, who amongst you had a dream? And if it was a good dream, they would share their dreams. So he said I shared this dream with the Prophet صلى الله عليه وسلم قال رأيت كأني في روضة I saw myself in this beautiful garden. ذكر من سعتها وخضرتها And he mentioned رضي الله عنه its expanse and its greenery and the beauty of that garden. And he said in the middle of that garden was عمود من حديث was this metal pole. All right, so follow the dream. Abdullah ibn Salam is telling the Prophet صلى الله عليه وسلم. I'm seeing myself in a garden and in the middle of the garden is this pole, this iron pole. So he says أسفله في الأرض وأعلاه في السماء So the lowest part of it is pinned to the ground and then the highest part of it is way into the heavens. I can't even see where it goes, right? It's it's high up there. And he said and from what I could see at the top there was There was a handhold. So I'm in a garden. I see a pole. I'm looking up at the pole and there's this handhold at the at the top of the pole from where I could see and he said then a voice tells me أسنط Go get it. So قلت لا أستطيع
He said I said I can't get up there. How am I gonna get all the way up the pole and grab on to that? So he said that this person then came underneath me and basically ascended with me, pushed me up and I started to ascend in this garden until I got to the top of the pole and he said and I grabbed on to that handhold and he said فاستيقظت and I woke up وإنها لفي يدي And it was in my hand like I woke up right after I grabbed on to it So I grabbed on to it in the dream and then I woke up Like finished my dream and it's like I'm clenching my fist Like I was just there. SubhanAllah, what a dream, right? So I was in a garden and there's a pole in the middle of this garden a handhold at the top and I'm told ascend and grab on to it and I didn't know how to and basically an angel takes him up. I grab on to it and then I wake up and It's right after I'm holding on to it So I came to the Prophet ﷺ And I told the Prophet ﷺ this dream and the Prophet ﷺ was filled with joy And he said ﷺ تلك الروضة الإسلام He said ﷺ this garden that you saw is Islam And he says وذلك العمود, عمود الإسلام and this pole is the pole of Islam وَتِلْكَ الْعُرْوَةُ الْوَثْقَةُ And that handhold is The sturdy handhold Allah talks about it in Surat Al-Baqarah, right? To hold on to الْعُرْوَةُ الْوَثْقَةُ It's the handhold of faith فَأَنْتَ عَلَى الْإِسْلَامِ حَتَّى تَمُوتِ عَبْدُ اللَّهِ So he said to Abdullah you will be on Islam until you die or Abdullah In one narration وَأَنتَ مِنْ أَهْلِ الْجَنَّةِ And you are from the people of paradise
SubhanAllah, what's the fear that these people have? Am I gonna lose faith? Am I gonna lose faith at any point? Right? So this was a bushra This was a glad tiding to Abdullah ibn Salam that you didn't just find Islam But you will be on Islam until your death And the Prophet ﷺ guaranteed him paradise May Allah ﷻ make us amongst those that hold on to الْعُرْوَةُ الْوَثْقَةُ And that die as Muslims Allahumma ameen So this is his status amongst the companions He walks amongst them and they say this is the scholar from the Jews The scholar of the Muslims The scholar who became Muslim The Torah, the Quran Nobility before Islam, nobility in Islam A person who the Prophet ﷺ admires A person who advises the Prophet ﷺ on many things And a person who narrates a hadith and ilm And obviously you don't just bring that methodology and that rich knowledge And literacy prior to Islam and not excel in knowledge in Islam So he became one of the great ulema of the sahaba And one of the testimonies to that is a man by the name of Mu'adh ibn Jabir ﷺ Mu'adh ibn Jabir ﷺ of course being a great companion who was known for his ilm, known for his scholarship Mu'adh ﷺ when he was dying And Mu'adh is the mufti of the companions When he was dying they said to Mu'adh ﷺ Give us some words, give us a will, give us something So Mu'adh ﷺ said sit me up And Mu'adh ﷺ said I tell you to seek knowledge from four people Find ilm, seek knowledge and devote yourself to it And look for it from four people He said Abdullah ibn Salam, Salman al-Farisi, Abu Darda and Abdullah ibn Mas'ud
Abdullah ibn Salam, Salman al-Farisi, Abu Darda and Abdullah ibn Mas'ud We already talked about ibn Mas'ud ﷺ Salman and Abu Darda are the next two ﷺ So these are the four men that I'm telling you If you want ilm you need to go and dedicate yourself to them And indeed that is what people would do They would dedicate themselves to them Abdullah ibn Salam had two sons that were born to him in Islam Yusuf and Muhammad Yusuf and Muhammad, this is so beautiful So he's a descendant of Yusuf ﷺ And his first son is Yusuf, so he is Abu Yusuf Abdullah ibn Salam And his second son is Muhammad And both of them became scholars of the deen And had children that were scholars of the deen And so you'll find narrations in Ahadith Where you have Muhammad, the son of Yusuf, the son of Abdullah ibn Salam Or Hamza, the son of Muhammad, the son of Abdullah ibn Salam Narrating and becoming scholars and teachers, respective teachers in their generations And both of them are sahaba, Yusuf and Muhammad are both sahaba And what's beautiful is that Yusuf says an authentic narration Yusuf, the son of Abdullah ibn Salam He said, Sammani Rasulullah ﷺ Yusuf He said, the Prophet ﷺ named me Yusuf Of course the sahaba would come to the Prophet ﷺ and ask him to name their children So the Prophet ﷺ named me Yusuf How beautiful, to the chief rabbi of Medina Who was a descendant of Yusuf ﷺ The Prophet ﷺ named me Yusuf And he says, Wa aqa'adani ala hijrihi ﷺ Wa masaha ala raasi, the Prophet ﷺ He sat me with him, he brought me close to him ﷺ And he wiped my head Meaning the Prophet ﷺ played with him as a child He embraced him and he named him Yusuf So he had these fond memories of the Prophet ﷺ Even though the Prophet ﷺ passed away When he was still a toddler ﷺ
So you have these two children That went on to become scholars in their own rights And really extend the legacy in terms of ilm Of Abdullah ibn Salam ﷺ Also we find that the role that he played Is advising the muhajireen, advising people when they came to Medina About how to learn the ropes of Al-Medina So Abu Burda ﷺ says When I came to Al-Medina He said that right away, Abdullah ibn Salam came to me Qala ala tajee'u fa'ut'imaka sawiqan wa tamra He said, come with me and let me feed you Some of the best of what I have of sawiq Is like a sugared or powdered type of barley And tamar, so come to my house, let me feed you Remember the first advice of the Prophet ﷺ Afshu' salam wa at'imu ta'am So he gave him salam and he said come to my house, let me feed you And he said, and let me enter you Let me take you to a blessed house that the Prophet ﷺ has entered Because the Prophet ﷺ has come to my home already Then he said, you are in a place where people deal in riba The people deal in riba in this place, they deal in usury and interest So he says, when someone comes to you and gives you Something of a present or gives you something extra In the middle of a transaction Do not take it for that is a form of riba Meaning be careful not to take something that is extra As it is a form of riba And it's basically a subtle way that they deal in interest in this land During the time of the Khulafa' Rashidin, insha'Allah ta'ala We're coming towards sort of the end After the death of the Prophet ﷺ He witnessed many of the conquests But his role really is limited for the most part to being a alim Remaining in a place of scholarship and teaching the people He is written down amongst those who witnessed the conquest of Jerusalem Which is beautiful when you think about it The scholar of the Torah, scholar of the Quran And amongst those that entered into Al-Quds Who was opened under Umar ibn al-Khattab ra'da'Allah ta'ala
And he is someone who had multiple companions narrate from him Anas ibn Malik ra'da'Allah ta'ala narrates hadith from him Abu Huraira ra'da'Allah ta'ala narrates hadith from him And multiple sahaba other than his own two children There is something unique about him In the time of the fitna And it's always not pleasant when you get to this part of the stories Of these companions that lived to see the fitna Because they saw the height of Islam with the Prophet salAllahu alayhi wa sallam And then they saw when these wars broke out And this instigating happened And you had these young people that didn't live in the time of the Prophet salAllahu alayhi wa sallam That became extreme in their ways And that started to even do takfir of the sahaba themselves Abdullah ibn Salam ra'da'Allah ta'ala anhu Was the last person to address the people of fitna Before they assassinated Uthman ra'da'Allah ta'ala anhu He's the very last person to try to talk them out of their ways Remember you have these youth that have basically been brainwashed By people on the outside But now are instigating within the inside And that are doing takfir of the companions And they are surrounding the house of Uthman ra'da'Allah ta'ala anhu With all sorts of accusations that are crazy accusations about Uthman ra'da'Allah ta'ala anhu But they've become too many for him to refute at this point And Uthman ra'da'Allah ta'ala anhu is refusing to let the companions kill them He doesn't want blood to be shed in his way So Uthman ra'da'Allah ta'ala anhu is in his home And this is when the siege has become very severe on Sayyidina Uthman ra'da'Allah ta'ala anhu And Abdullah ibn Salam ra'da'Allah ta'ala anhu enters upon him And Uthman ra'da'Allah ta'ala anhu gives him salam And he says what brings you to me O my brother And he says jittu li nusratik He said I've come to support you, I'm here to help you And Uthman ra'da'Allah ta'ala anhu said
Then go out to them because you are far more beneficial to me out there than you are inside my home Meaning what? I'm in a state of ibadah right now If you want to help me talk some sense into these people Try to calm the situation down Obviously Abdullah ibn Salam is a scholar, a senior elder amongst the companions Who has widespread respect So maybe you can calm the situation out there and you can stop this So Abdullah ibn Salam after Sayyidina Ali ra'da'Allah ta'ala anhu tried And after At-Talha wa Zubayr ra'da'Allah ta'ala anhu and others tried Abdullah ibn Salam ra'da'Allah ta'ala anhu is the last companion To stand up and to address these people And to try to convince them to wake up to their ways And SubhanAllah what he says is extremely touching Extremely touching And he says, ya qawm, he stands up and he says O people, la tasullu sayfa Allahi feekum fa wallahi insalaltumuhu la tughmiduhu ila yawm al qiyamah O people, do not unleash the sword of Allah upon you Because if you unleash the sword of Allah upon you It will not be put away until the day of judgement Be careful, you're killing a righteous man, a righteous leader amongst you Umar ra'da'Allah anhu was killed by a disbeliever You're people who are Muslims and you're claiming to be Muslims And you're killing a righteous man amongst you And if you do that then Allah subhanahu wa ta'ala will unleash his sword upon you And it will never be put away from you until the day of judgement And he says, waylakum, he says, woe to you Inna sultanakumul yawm yuqawwimu biddirrah He said that your sultan today, he rules you with the light stick What he's saying is that he's lenient with you The person who rules over you is someone who is very lenient with you
He's not someone that's harsh with you, he's not someone that oppresses you The reason why they're able to take advantage of Uthman radiyaAllahu anhu Is because he's so kind and so lenient with them Otherwise if he was a ruler that wanted to kill He would have said go ahead and wipe these people out Because they're rising up against me Saying this is a man that is dealing with you with gentleness And he says, fa in qataltumuhu la yuqawwimu illa bis-saif He said if you kill him, if you kill this gentle sultan This righteous leader upon you Then you will not be ruled except with harshness What will come after that is going to be very very hard upon you Because you would have unleashed an environment upon yourselves By killing this righteous and this generous man amongst you Waylakum, he continues, he says woe to you Inna madinatakum mahfufatun bil-malaika He said this place of yours, this madina of yours Is surrounded by angels And he says, fa in qataltumuhu la yatrukunnaha He said if you kill this man then these angels will leave us If you kill this righteous man amongst you These angels will leave us And in one narration he said wallahi He said over 70,000 people were killed because of the unjust murder The assassination of Yahya ibn Zakariya alayhimus salam That after the assassination, the slaughter of Yahya alayhimus salam Who was a good gentleman to them And after they killed him Then what was unleashed on them as a result of divine retribution Was very very difficult upon them So be careful with the assassination of this righteous man amongst you Unfortunately, what did these kids do? Kids, truly, subhanallah, kids They said ajlis ya yahudi Sit down, oh Jew, we will kill you and we will kill him Basically dismissed them and moved them out the way And that's when they went and they killed Uthman radiyaAllahu ta'ala Subhanallah, I mean imagine they disrespected him in this way
And this shows you the nature of these people When they turned their hearts away from Allah's revelation Even though they thought they were reading the Quran But they turned against the sahaba this way And they called him, you know, they said to him Sit down, oh Jewish man, we will kill you And we will kill Uthman radiyaAllahu ta'ala anhu We don't want to hear what you have to say And so it was unfortunate, subhanallah But there is so much divine wisdom to what he said as well He is saying to them, subhanallah, look what Allah gifted you with And if you don't do right by that blessing With a generous leader like Uthman radiyaAllahu ta'ala anhu And you instead respond in this way Then you are going to face divine retribution and divine consequences And that's exactly, subhanallah, what happens The chaos becomes unleashed upon them As a result of the environment of fitna that they create And Abdullah ibn Salam radiyaAllahu ta'ala anhu Is a man who is well read in history The history of peoples before, the history of the umam The history of the nations before, the history of Bani Israel And of course now the history of Bani Ismail He knows the stories, he knows the scriptures He knows the lives of the prophets, he knows how this all works And when Sayyidina Ali radiyaAllahu ta'ala anhu Then, you know, basically starts to make his way to Al-Iraq Ali radiyaAllahu ta'ala anhu to put an end to this fitna Listen to what he says to him This is again coming from a place of divine wisdom He says, ilzam min bar Rasulillah salallahu alayhi wa sallam He said to Ali radiyaAllahu ta'ala anhu, I implore you Stick to the minbar of the Prophet salallahu alayhi wa sallam Meaning don't leave Al-Madinah Fa innaka in faraqtahu lam tarahu abada If you leave the minbar of the Prophet salallahu alayhi wa sallam Then you're never going to see it again Meaning if you leave Madinah And you take this battle out to Al-Iraq You'll never see the minbar of the Prophet salallahu alayhi wa sallam again You'll never see Al-Madinah again And subhanallah Sayyidina Ali radiyaAllahu ta'ala anhu Was assassinated where? In Kufa in Al-Iraq In the same environment of fitna that existed
May Allah subhanahu wa ta'ala be pleased with the companions of the Prophet salallahu alayhi wa sallam So this was something sad that he lived to see this happen within his ummah And he was someone who decided to stay to himself in the fitna completely Of course we see the companions reacted in different ways He was one of those that said I want nothing to do with wars and battles and fighting between people La ilaha illallah So he took to his home and he abandoned it all together And he stayed in Al-Madinah and he stuck to the narration of the ahadith of the Prophet salallahu alayhi wa sallam And he died a natural death in fact radiyaAllahu ta'ala anhu In the year 43 after hijrah At a very very old age A very very old age Again he was either 10 years older than the Prophet salallahu alayhi wa sallam Or 20 years older so he would have been close to 100 years old at that time When he passed away And he is amongst those noble companions that is buried in Al-Baqir With the family and the companions of the Prophet salallahu alayhi wa sallam RadiyaAllahu ta'ala anhu May Allah be pleased with him and be pleased with the companions And send his peace and blessings upon our messenger salallahu alayhi wa sallam And his family Allahuma ameen And inshallah ta'ala as I said next week we're going to take a break inshallah ta'ala And bi'idhnillahi ta'ala after I get back inshallah ta'ala we'll continue with Salman al-Farisi radiyaAllahu ta'ala anhu Which will be a treat so inshallah ta'ala please do be present 2 weeks from now as we continue And we can take a few questions for now inshallah Jazakumullah khair Saad go ahead We know the Injil the Bible has been changed and stuff The Torah that he was reading about the signs is that Similar to the Old Testament that we see today or is there a version of that or has that also been changed Good question so what we see Sort of the changes that took place within Biblical Scripture was the Torah that he was reading The same as the Old Testament today
The Torah generally speaking and this is something Ibn Al-Qayyim I believe Ibn Al-Qayyim I don't want to actually misquote him but I believe he mentions this but Historically speaking has a little more rigor to it in terms of preservation than what came in terms of the Gospels and the Injil Why because what was revealed to Isa Islam is almost entirely lost and of course the Gospels What it means when you say the Gospels today has a different implication altogether than the Injil So there is of course Tahrif there is of course alteration and change and change over time However generally speaking there is less change within the Torah than there would have been What's known as the Old Testament with the New Testament Of course it's still not the initial revelation to Musa Alayhi Salam But there is some change so how different is it from there till now Allah knows best One thing that we know is that even what exists today there are implications of a prophet to come Indications of a prophet to come and implications of a messenger to come We of course believe that that is the prophet Sallallahu Alaihi Wasallam As Muslims we will say that that's the prophet Sallallahu Alaihi Wasallam Deuteronomy 18, 18-2 the illiterate prophet from the brothers of Musa Alayhi Salam And in Latin there is this There are multiple other references that we would take to be the prophet Sallallahu Alaihi Wasallam So clearly at that time the indications would have been even clearer and more pristine Which we will find from Waraka and Zayd and other people that were learned in the scriptures at the time that immediately saw the prophet Sallallahu Alaihi Wasallam as a confirmation of those verses And Najashi Radhiya Allah Ta'ala and others Jazakumullah Khair Anyone have a question from the sisters? I thought I saw one of the sisters holding a mic It's just you
Anyone have a question from the sisters? It seems he adopted Islam from day one so why he didn't share with the prophet all the beginnings, Badr and Ahud and the other, you know I'm sorry can you say that again? I'm saying why he did not share with the prophet all the wars in the beginning, you know to defend Islam like in Ahud or in Badr I mean obviously he was there because he waited for Oh you're saying why didn't he fight alongside the prophet Sallallahu Alaihi Wasallam? Yes So it's important to know that sometimes when you don't have the mashahids, when you don't have the battles listed or someone being listed, it doesn't mean they weren't there but that means the presence wasn't necessarily noteworthy So the understanding and you'll see with someone like Abdullah bin Salam, it'll say for example some of them say he witnessed Badr or Ahud and so on, some of them say he didn't, that he was amongst those that were not present Allah knows best but certainly he was not amongst those that were sinful, that were blameworthy and it could be that he was present but he was not particularly active within the battle at the time Certainly not amongst the sinful though or anyone blameworthy I think that'll be the last question, then I can take your question privately so we can do it then Basically it sounds like Abdullah bin Salam is about in his 70s when he embraces Islam but he's still climbing at the top of the palm trees to look out so it sounds like he's quite fit and so my question was going to be basically did he participate in many battles even though he's quite old? Yeah, so again the same answer about battles with Abdullah bin Salam, we're just not sure about what the implications would be when it comes to battles or what his participation or lack of participation would be If I find something else I'll maybe mention it in the next lecture inshallah Jazakum Allah khayran
Inshaallah I'll take it privately inshallah so we can make time for the adhan Jazakum Allah khayran So I'll see you all in two weeks inshallah Keep me in your dua' bi-dinnahi ta'ala And I will do the same for you inshallah
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