(Friday Sermon - July 13, 2018 )

Background and conversion to Islam

His name was Abdullah and known as Abu Salamah. His mother was Barrah bint Abdil Muttalib. He was the cousin of the Holy Prophet^(sa) and the foster-brother of the Holy Prophet^(sa) and also Hazrat Hamza^(ra). He had been suckled by Sobiah, the servant of Abu Lahab. He first married Umme Salamah. (Usdul Ghabah, Vol. 3, p. 295, Abdullah bin Abdil Asad, Darul Kutub Al-Ilmiyyah, Bierut, Lebanon)

With reference to this Hazrat Mirza Bashir Ahmad^(ra) also writes in Seerat Khatamun Nabiyyin that Abu Salamah bin Abdil Asad was the foster-brother of the Holy Prophet^(sa) and belonged to Banu Makhzoom. After his demise, his wife Umme Salamah married the Holy Prophet^(sa). (Seerat Khatamun Nabiyyin by Mirza Bashir Ahmad Sahib M.A., p. 124)

Hazrat Abdullah bin Abdil Asad was among the first people to accept Islam. According to Ibn Ishaaq, after the first ten people, he accepted Islam, so he was among the first Muslims. (Al-Isti‘ab fi Ma‘rifat Al-Sahabah, Vol. 3, p. 71, Abdullah bin Abi Abdil Asad, Darul Kutub Al-Ilmiyyah, Bierut, 2002) 

In one narration Hazrat Abu Ubaidah bin Harith, Hazrat Abu Salamah, Hazrat Arqam bin Abu Arqam and Hazrat Uthman bin Maz‘un went to the Holy Prophet^(sa). He preached to them the message of Islam and recited the Holy Quran to them after which they accepted Islam and bore witness that the Holy Prophet^(sa) is rightly guided.

Migration to Abyssinia

Hazrat Abdullah bin Abdil Asad and his wife Umme Salamah were among those in the first migration to Abyssinia. After returning from Abyssinia to Mecca they migrated to Medina. (Usdul Ghabah fi Ma‘rifat Al-Sahabah, Vol. 5, p. 153, Abu Salamah, Maktabah Darul Fikr, Beirut, Lebanon, 2003) 

Their migration to Abyssinia is mentioned in Seerat Khatamun Nabiyyin:

 “When the suffering of the Muslims had reached its limit and the Quraish continued to aggravate the affliction of the Muslims, the Holy Prophet^(sa) instructed Muslims to migrate to Abyssinia, and said, ‘The king of Abyssinia is just and equitable. None are subjected to oppression under his rule.’

“The country of Habshah, which is known as Ethiopia or Abyssinia in the English language, is situated to the north-east in the continent of Africa. It is exactly opposite to southern-Arabia and with the exception of the Red Sea, no country intercedes it. During that era, a strong Christian sovereignty was established in Abyssinia and the king was referred to as the Negus. As a matter of fact, the ruler there is still called upon by the same name. Arabia had business relations with Abyssinia, and in the era that we are currently mentioning, the capital of Abyssinia was Axsum, which is located near the present-day city of Adowa, and until now is considered a sacred city. In those days, Axsum was the centre of a very powerful sovereignty. During that time, the personal name of the Negus was Ashamah, who was a just, intelligent and powerful king. In any case, when the pains of the Muslims reached their limits, the Holy Prophet^(sa) instructed that those who could afford should migrate to Abyssinia.

“Therefore, upon the instruction of the Holy Prophet^(sa), in the month of Rajab, 5 Nabawi, eleven men and four women migrated to Abyssinia. The well-known names among them were as follows: Hazrat Uthman bin Affan^(ra) and his wife Ruqayyah^(ra), daughter of the Holy Prophet^(sa), Abdur-Rahman bin Auf^(ra), Zubair bin Al-Awwam^(ra), Abu Hudhaifah bin Utbah^(ra), Uthman bin Maz‘un^(ra), Mus‘ab bin Umair^(ra), Abu Salamah bin Abdul-Asad^(ra) and his wife Umme Salamah^(ra). It is very strange that a majority of these pioneer immigrants were those who belonged to powerful tribes of the Quraish, and the weaker were few and far between. This illustrates two things: firstly, even those who belonged to the powerful tribes of the Quriash were not safe from the cruelties of the Quraish. Secondly, weak people such as slaves, etc., at that time, were in such a grave state of weakness and misery that they were not even able to migrate. Travelling south, when the immigrants reached Sha‘ibah, which was a sea-port in Arabia at that time, by the Grace of Allah they found a trade ship which was just ready to leave for Abyssinia and thus, all of them boarded in security. When the Quraish were informed of this, they were deeply enraged that this ‘prey’ had slipped their hands. Hence, they pursued these immigrants, but when their men reached the coast, the ship had already departed, and for this reason they returned disappointed. Upon reaching Abyssinia the Muslims found a life of great peace and protection from the cruelties of the Quraish after much difficulty and prayers.” (Seerat Khatamun Nabiyyin, by Hazrat Mirza Bashir Ahmad Sahib M.A., p. 146-147)

Ibn Ishaaq states that when Abu Salamah returned from Abyssinia and sought the protection of Hazrat Abu Talib, few people of Banu Makhzoom visited Abu Talib and enquired, “You have given protection to your nephew Muhammad, but why have you given protection to our brother Abu Salamah?” Abu Talib replied, “He sought my protection and he also is my nephew (sister’s son). If I had not given protection to my nephew (the Holy Prophet^(sa)) then I would not have given protection to my other nephew.”

Abu Lahab addressed the people from Banu Makhzum and said, “You constantly irritate Abu Talib; a noble man amongst us, and talk in vain. By God, refrain from this or else we are with him in every matter till he fulfils what he desires.” Upon hearing this, the people addressing Abu Lahab said, “O Abu Utbah we refrain from that which you dislike.” As Abu Lahab was a friend and supporter of Banu Makhzum in the opposition of the Holy Prophet^(sa), they refrained from insisting or urging regarding Abu Salamah. Upon hearing the words of accord from Abu Lahab, “He is speaking in favour of me and has stopped the other party; therefore, he will agree to support us”, Abu Talib recited some stanzas in which he praised Abu Lahab and tried to persuade him to support the Holy Prophet. (Al-Seerat Al-Nabawiyyat li Ibn Hisham, pp. 269-270, Qissat Abi Salamah fi Jawarihi, Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon, 2001)

Nevertheless, this had no effect on him and he increased in opposition.

Separation of wife

Ibn Ishaq says that Ummul Momineen [the mother of the believers], Hazrat Umme Salamah^(ra) relates that when her husband Hazrat Abu Salamah^(ra) decided to go to Medina, he prepared his camel. He mounted her and their son Salamah on it, who was in her lap and then they set off. A short distance forward, some people from Banu Makhzoom surrounded them and said that Umme Salamah^(ra) was their woman, thus they would not allow her to go with them journeying from town to town. Hazrat Umme Salamah^(ra) says that in the end they took her husband away from her. Upon hearing this news the people of Banu Abdil Asad became frightened and said that that man was of Abu Salamah and they would not leave him with them. Therefore, he took her son away (the tribe kept the woman and the son was taken away by the tribe of the father). She says that she was completely alone and remained in this wretched state for a whole year, that every day she would go to a place called Atbah and cry. One of her uncle’s sons saw her crying there one day and felt pity. He went to her tribe Banu Mugheerah asking them as to why they tormented that poor woman? He said that they had separated her from her husband and son. Thus, they should let her go. Thereafter they told her that she could go and see her husband. Hazrat Umme Salamah^(ra) says that after this, the Banu Abdil Asad tribe returned her son. She then prepared her camel and took her son with her. When she departed for Medina, she had no helper with her. When she reached a place named Tan‘eem, she met Hazrat Uthman bin Abi Talha (who had not yet accepted Islam at the time and did so later in 6AH). He said “O Umme Salamah, where are you headed?” She replied that she was going to her husband in Medina. Hazrat Uthman asked if there was someone accompanying her to which she said that by God, there was no one and only her son and God Almighty accompanied her. Hazrat Uthman then said “By God, I will not allow you to travel all by yourself like this. I will accompany you.” He then took hold of her camel’s bridle. Hazrat Umme Salamah relates, “By Allah I had never seen any Arab more honourable than this man. Upon reaching a destination, we sat the camel down and dismounted (in different areas they would camp up and leave the camel). Whenever I would dismount my camel, he would remove the saddle off its back, tie the camel to a tree and fall asleep under the shade of another tree. When it was time to continue the journey, he would prepare the camel once again and I would mount it whilst he would walk holding the nose-halter until we reached Medina. When Hazrat Uthman bin Talha saw the village of Banu Amr bin Auf in Qaba he said ‘O Umme Salamah, this is where your husband Abu Salamah is staying. Enter this house with the blessings of God Almighty upon you.’ Hazrat Uthman then returned to Mecca.” (Al-Seerat Al-Nabawiyyatu li ibni Hisham, p. 333, Dhikril Muhajireen ila Al-Medina, Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon, 2001)

Battle of Ushairah

In the second year after Hijra when the Holy Prophet^(sa) left for the Battle of Ushairah, he appointed Abu Salamah as the governor in Medina. (Al-Isti’ab fi Ma‘rifat Al-Ashab, Vol. 3, p. 71, Abdullah bin Abdil Asad, Darul Kutub Al-Ilmiyyah, Beirut, Lebanon, 2002)

Hazrat Mirza Bashir Ahmad^(ra) writes regarding the Battle of Ushairah, “After this, in Jamadi I, upon receiving news of the Quraish of Mecca once again, the Holy Prophet^(sa) set out from Medina with a company of the Companions and appointed his foster-brother, Abu Salamah bin ‘Abdil Asad^(ra) as the Amir in his absence. In this ghazwah [battle], after making numerous rounds, the Holy Prophet^(sa) finally reached ‘Ushairah, which was situated close to the coast and the region of Yanbu‘. Although a battle with the Quraish did not take place, nevertheless the Holy Prophet^(sa) settled a treaty with the Banu Mudlij on terms as were agreed upon with the Banu Damrah, and subsequently returned.” (Seerat Khatamun Nabiyyin by Hazrat Mirza Bashir Ahmad M.A., p. 329)

The following conditions were agreed upon with Banu Damrah that they would hold cordial relations with the Muslims and will not aid any opposition against the Muslims. Furthermore, when the Holy Prophet^(sa) calls upon them to help the Muslims they would come forward immediately. On the other hand the Holy Prophet^(sa) took an oath with the Muslims that they would have cordial relation with Banu Damrah and help them in the time of need. This pact was written down and both parties signed it. (Al-Seerat Al-Nabawiyyatu li ibni Hisham, pp. 269-270, Qissatu Abi Salamah^(ra) fi Jawarihi, Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon, 2001)

Non-stop Jihad and a fatal wound

Then, in Seerat Khataman Nabiyyin it is written: “The defeat suffered in the battle of Uhud by the Muslims made the tribes of Arabia even bolder than before in raising their heads in opposition to the Muslims. As such, much time had not passed since the Battle of Uhud, and the Companions had not even become fully discharged from tending to their wounds, when in Muharram, 4 AH, the Holy Prophet^(sa) suddenly received news in Medina that Tulaihah bin Khuwailid, chief of the Asad tribe and his brother Salamah bin Khuwailid were inciting the people of their region to wage war against the Holy Prophet^(sa). As soon as this news was received, the Holy Prophet^(sa), who under the circumstances of his own region, understood the dangers of such news, immediately assembled a fast riding detachment of 150 Companions and appointed Abu Salamah bin Abdil Asad^(ra) as their Amir. The Holy Prophet^(sa) emphatically instructed that they should march towards the enemy and cause them to disperse before Banu Asad were able to practically execute their hostile motives. As such, Abu Salamah^(ra)advanced swiftly but silently and caught the Banu Asad at a place called Qutn, situated in central Arabia, but no fighting took place. As a matter of fact, the people of Banu Asad dispersed as soon as they caught sight of the Muslims. After an absence of a few days, Abu Salamah^(ra) returned to Medina.

Due to the strenuous labour of this journey, the injury sustained by Abu Salamah^(ra) at Uhud, which had apparently healed until then, began to deteriorate again. Despite medical treatment, the wound continued to worsen, and ultimately in this very illness, a faithful and pioneer Companion of the Holy Prophet^(sa), who was also the foster-brother of the Holy Prophet^(sa) passed away.” (Seerat Khatamun Nabiyyin, by Mirza Bashir Ahmad Sahib M.A., p. 511)

His body was washed with the water of the well Al-Yaseerah, which was the property of Banu Ummayyiya Bin Zaid at the station of Aliya. During the days of ignorance, this well was named Al-Abeer and the Holy Prophet^(sa) changed the name to Al-Yaseera.

Hazrat Abu Salamah^(ra) was buried in Medina. (Al-Tabaqat Al-Kubra, Vol. 3, p. 128, Abu Usaid Al-Sa’idi, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 1996)

When Hazrat Abu Salamah^(ra) passed away, the Holy Prophet^(sa) closed his eyes and prayed after his demise, saying, “O Allah, treat Abu Salamah with forgiveness and elevate his status amongst the guided people; become the Guardian of the heirs he left behind. O Lord of all the worlds! Forgive him and us too.”

In another narration it states that in the final moments of his life, Hazrat Abu Salamah^(ra) prayed, “O Allah! Find the most excellent person to replace me who shall look after my family.”

Thus, this prayer was accepted and the Holy Prophet^(sa) married Umme Salamah^(ra). (Usdul Ghabah fi Ma’rifat Al-Sahabah, Vol. 3, p. 296, Abdullah bin Abi Abdil Asad, Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon) 

Holy Prophet’s marriage to Hazrat Umme Salamah^(ra)

Hazrat Umme Salamah’s son narrates, “Hazrat Abu Salamah^(ra) went to Hazrat Salamah^(ra) and said that I heard the Holy Prophet^(sa) mention a Hadith [tradition] which is even more dearer to me than such and such thing. The Holy Prophet^(sa) said, ‘Whomsoever is faced with an affliction and prays, “Surely to Allah we belong and to Him shall we return” and then says, “O Allah! I seek reward from You in exchange of this affliction.” God Almighty shall then grant one its reward.’”

Hazrat Umme Salamah^(ra) states, “When Abu Salamah^(ra) was martyred, I prayed – even though my heart did not truly desire to say this prayer – ‘O Allah! grant me someone in place of Abu Salamah^(ra).’ I then said to myself that who could be better than Abu Salamah^(ra); he possessed such and such qualities. In other words, he had many qualities and attributes, but still I offered this supplication.” When Hazrat Umme Salamah’s iddat [a fixed time period appointed by the Islamic Sharia, which must elapse before a widow or divorced woman can marry again] was completed, she received a message from the Holy Prophet^(sa) asking for her hand in marriage and the Holy Prophet^(sa) then married her. (Al-Isabatu fi Tamyiz Al-Sahabah, Vol. 4, p. 132, Maktabah Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon, 2005)

With regards to this marriage, Sahibzada Mirza Bashir Ahmad Sahib^(ra) writes in Seerat Khataman Nabiyyin: “The very same year, in the month of Shawwal, the Holy Prophet^(sa) married Umme Salamah^(ra). Umme Salamah^(ra) belonged to a noble family of the Quraish and prior to this, was married to Abu Salamah bin Abdil Asad^(ra), who was a very faithful and pioneer Companion and had passed away this year. When the iddat had passed, since Umme Salamah was a very wise, well-mannered and able lady, Hazrat Abu Bakr^(ra) desired to marry her, but she did not accept. Finally, the Holy Prophet^(sa) thought to marry her, because in addition to her personal qualities, due to which she was worthy of becoming the wife of a law-giving Prophet, she was the widow of a very eminent and pioneer companion. Then she also had children, due to which it was necessary to make special arrangements for her. In addition to all this, Abu Salamah bin Abdullah^(ra) was also the foster brother of the Holy Prophet^(sa), and for this reason, the Holy Prophet^(sa) was especially concerned for his bereaved family. In any case, the Holy Prophet^(sa) sent a proposal of marriage to Umme Salamah^(ra). At first, she was somewhat reluctant on account of various difficulties and excused herself saying, “I have grown old and am no longer able to bear children.” However, since the purpose of the Holy Prophet^(sa) was different, she ultimately accepted. Her son acted as the guardian of his mother and married her to the Holy Prophet^(sa). As it has already been mentioned, Umme Salamah^(ra) was a lady of distinct stature and in addition to being extremely intelligent and sharp, she possessed a lofty rank in sincerity and faith. She was among those people who had migrated to Abyssinia on the instruction of the Holy Prophet^(sa) in the early days. Even in migrating to Medina, she was the very first among the ladies. Hazrat Umme Salamah^(ra) knew how to read as well, and played a significant role in educating and training the Muslim women. Many narrations and Ahadith are related by her in the books of Hadith, and in this respect she stands second among the wives of the Holy Prophet^(sa), and twelfth among all the Companions in total (including both men and women). (Seerat Khatamun Nabiyyin, by Mirza Bashir Ahmad Sahib M.A., pp. 530-531)

Thus, this the description of the Companions^(ra). May God Almighty continue to further elevate their lofty status and also enable us to adopt their virtuous practices.