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issue regarding the inception of the Islamic calendar. Some of
them proposed that the day Rasûlullah % was invested with
Prophethood should be the day of the inception of the Islamic
calendar. Others suggested the Hijrah whilst some felt that the
date of Rasûlullah ' demise should be the inception of this
calendar. Finally Hadrat Umar رضى الله عنه proposed: "The
inception of the Islamic calendar should be the Hijrah because
this migration was the differentiating factor between truth and
falsehood. It was the Hijrah that heralded the honour and
dominance of Islam." Everyone unanimously sanctioned this
proposal.
Logical reasoning demands that the month of the Islamic
calendar commence from Rabî-ul-Awwal because this is the
month Rasûlullah made his appearance in Madinah.
However, since Rasûlullah % had resolved to make the Hijarah
in the month of Muharram, the first month of the Islamic
calendar was determined as the month of Muharram instead of
Rabî-ul-Awwal. The Ansâr pledged their allegiance at the
blessed hands of Rasûlullah % in the first ten days of Zul-Hijjah
and after performing their Hajj, they returned to Madinah in the
concluding days of Zul-Hijjah. Merely a few days after their
departure, Rasûlullah % resolved to migrate and permitted the
Sahabah رضى الله عنهم to leave as well. This is the reason the
month of Muharram is treated as the first month of the Islamic
calendar. This proposal of initiating the Islamic Hijrî year with
the month of Muharram was also put forward by Hadrat
.رضي الله عنه and Hadrat "Ali رضي الله عنه Uthman'
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Some of the Sahabah suggested that the year commence with
رضي الله عنه the month of Ramadan. To this Hadrat Umar
replied: "No, Muharram seems the most appropriate month to
start the calendar because people generally return from Hajj in
the month of Muharram." Subsequently, they all agreed to this
proposal. Fathul-Bârî Bâbut-Târîkh volume 7 page 209, Târîkh
Tabrî volume 2 page 252, Zarqânî volume 1 page 352,
'Umdatul-Qârî volume 8 page 128]
According to Ibn 'Abbas رضي الله عنه, in the commentary of the
verse Walfajri Wala Yâlin 'Ashr, Fajr refers to the Fajr of
Muharram that heralds the onset of the new year. [Al-Bidayah
Wan-Nihâyah volume 3 page 207]
Imâm Sarakhsî writes in the commentary of Siyar Kabîr:
"When 'Umar رضى الله عنه assembled the Sahabah رضي الله عنهم to
discuss the issue of determining the Islamic calendar, some of
the Sahabah suggested that the inception of the calendar be
determined from the day of Rasûlullah 's blessed birth.
However, Hadrat Umar رضى الله عنه was somewhat averse to this
view as this bore a resemblance to the practice of the
Christians. The Christian calendar commences from the holy
birth of Hadrat 'Îsa Aulade. Some people proposed that the
Islamic calendar commence from the demise of Rasûlullah %.
Hadrat Umar رضي الله عنه declined to adopt this proposal as
well. The demise of Rasûlullah
was a dreadful calamity and
an awful misfortune to befall this Ummah. This is why Hadrat
'Umar deals, was disinclined to this proposal. After much
debate and deliberation, the attendees agreed that the Islamic
calendar commence from the Hijrah. Faruq A'zam (Hadrat
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'Umar dicale) was inclined to this view because Hijrah was
the differentiating factor between truth (Haq) and falsehood
(Bâtil). This was when the Sha'âir (prominent Ibâdât) like
Jumu'ah and 'Îdain were openly observed. [Sharah Siyar Kabîr
volume 4 page 63]
Following a short stay of a few days in Qubâ, Rasûlullah
mounted his camel and departed for Madînah on a Friday. En
route lies the locality of Banû Salim. Since the time of Jumu'ah
had set in, Rasûlullah % performed Jumu'ah here. This was the
first Khutbah and Jumu'ah in Islâm.
Khutbatut-Taqwa (First Khutbah and Jumu'ah)
The Khutbah (sermon) whose every single letter was saturated
in eloquence, whose every letter was a source of spiritual
remedy for spiritual ailments, whose words were a source of
life for spiritually numb hearts and whose every word is more
sweeter and delectable than exquisite wine. The celebrated
Khutbah is as follows:
"All praise is due to Allâh. I glorify Him, I beseech His
assistance, I beg His forgiveness and I plead for His divine
guidance. I believe in Him and I renounce disbelief in Him. In
fact I am antagonistic towards him who disbelieves in Allâh. I
bear witness that there is none worthy of worship besides
Allâh, He has no partner and I testify that Muhammad is His
slave and messenger. He was commissioned by Allâh (to this
earth) with guidance, spiritual radiance and good counsel at a
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time when the succession of Prophets had terminated and at a
time when there was a dearth of knowledge and when people
were spiritually deviated and close to the day of judgement.
He who obeys Allâh and His Rasûl is rightly guided whilst he
who disobeys them has gone astray, transgressed and he is
awfully deviated.
I advise you to adhere firmly to Taqwa (Allâh-consciousness)
because the best advice one Muslim can impart to another
Muslims is that he persuades him to harbour concern for the
hereafter and that he enjoins him to adhere to Taqwa.
So beware of that which Allâh Himself has warned you about.
There is no better advice than taqwa. Certainly the Taqwa of
Allâh Ta'âlâ and fear for Him is an ideal benefactor for the
hereafter.
He who rectifies his external as well as his internal affairs with
Allâh Ta'âlâ and his intention is nothing but the pleasure of
Allâh Ta'âlâ, this spiritual and physical rectification will be a
source of esteem for him in this world and a source of immense
treasure for him upon his death when a person is in dire need of
his good deeds. As for him who adopts anything contrary to
this Taqwa, he would, on that day, wish there is a considerable
distance between him and his evil deeds. And Allâh cautions
you about Himself (His punishment etc.) and (this caution is
because) Allâh is most kind to His servants.
And the word of Allah is true. He executes His promises. There
is no reneging on His promises because Allâh Ta'âlâ declares:
'The word that emanates form Me cannot be altered'.
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So fear Allâh in your external and internal affairs and in the
issues related to this world and the hereafter. 'He who adopts
Taqwâ, Allâh will expiate from him his sins and grant him an
enormous reward. And he who adopts Taqwa has attained
enormous success. And Taqwa is something that thwarts the
wrath, punishment and anger of Allâh. The Taqwa of Allâh will
spiritually illuminate the faces on the day of judgement and it
will be a source of acquiring the pleasure of Allâh and a source
of elevated ranks in the hereafter. Take your share (of this
Taqwâ) whatever you can manage and do not be lacking in the
affairs of Allâh. Allâh has revealed a book for your guidance
and He has clarified His path to differentiate between the
truthful and the liars. So, just as Allâh has favoured you, you
should also be favourable (in complying with His instructions).
Harbour enmity towards His enemies and implement Jihad in
His path.
Allâh has chosen you and He has named you as Muslims (His
obedient servants). The objective of Allâh is: that he who is to
be destroyed will be destroyed even after clear evidence and he
who is to live (as a believer) will live (with insight) after clear
evidence.
There is no might and power besides Allâh. Remember Allâh
abundantly and practise for the time after this day (hereafter).
He who puts his affairs with Allâh right, Allâh will suffice for
him against the people and nobody will be able to harm him
because the decree of Allâh is executed upon the people and the
will of the people is not implemented upon Allah. He is the
exclusive master and owner of the people whilst the people do
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not own anything of Allah. He controls the people and they
have no control whatsoever over Him.
Allâh is the greatest. And there is no power and might save in
the control of Allah, the most magnificent." [Târîkh Tabrî
volume 2 page 225, Al-Bidâyah Wan-Nihâyah volume 3 page
213]
Note: This was the first Khutbah delivered by Rasûlullah
after the Hijrah. In spite of spending thirteen long years in the
tyrannical grip of the disbelievers, he uttered neither a scathing
word nor a complaint against his enemies. BesidesTaqwa,
Allâh-consciousness and preparation for the hereafter, he
mentioned nothing else. No doubt Rasûlullah % perfectly fitted
the verse 'certainly you are upon magnificent character'.
Upon the completion of Jumu'ah, Rasûlullah ¿ mounted his
camel and set out in the direction of Madinah. He seated Abû
Bakr رضي الله عنه directed behind him on the camel. A vast
number of Ansâr, armed with their weaponry, were walking to
his right, to his left and behind him. [Fathul-Bârî volume 7
page 195]
Every single resident of Madinah cherished a hope of
entertaining Rasûlullah % in his home. From every corner,
fervently excited and impassioned pleas of invitation were
extended to Rasûlullah . Each resident implored him to come
to his house. Rasûlullah would make Du'a for them and
reply: "This camel is commanded by Allâh. Wherever she sits
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down with the decree of Allah, I will put up there." [Fathul-
Bârî volume 7 page 192]
Persian Couplet: "My companion tied a rope to my neck,
Now he may steer me in whichever direction his heart desires."
Rasûlullah left the reins absolutely loose. He wouldn't even
nudge the animal in any direction.
There was such an enthusiastic atmosphere in the air that to
catch a glimpse of this prophetic magnificence, the ladies
clambered upon the roofs of their houses singing:
"The full moon has glowed upon us from the valley of Wad'â.
Gratitude towards Allâh is essential upon us as long as there
remains a caller to Allâh.
O you who has been sent unto us! You have come to us with
something that has to be adhered to."
The younger girls of Banû Najjar were chanting:
"We are the lasses of Banû Najjar,
Oh! What a pleasure having Muhammad as a neighbour."
Unable to control their delight, every single tongue was
exclaiming:
"Here comes the Nabi of Allah. Here comes the Rasûl of
Allâh."
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رضي الله عنه In Sahth Bukhari it is narrated that Bara bin 'Azib
says: "I haven't witnessed the people of Madînah as ecstatic as
they were on the day Rasûlullah % appeared in Madinah."
It is narrated in Sunan Abi Dawud that Anas رضي الله عنه says:
"When Rasûlullah landed in Madinah, the Abyssinians, as an
expression of their delight, put on a demonstration of skilful
archery."
Hadrat Anas رضى الله عنه says: "When Rasulullah appeared in
Madînah, every single particle glowed with radiance and the
day he passed away, everything was looking gloomy. We
barely dusted our hands after burying him when we found that
our hearts have already undergone (some spiritual)
transformation." [Tirmizî in Manâqib, which he declares as
Sahîh, Gharib, Ibn Mâjah in Janâiz]
Nonetheless, this blessed camel with its majestic mount forged
ahead with these enthusiasts thronging around him from the
right and left. These were the chosen souls whom Allâh Ta'âlâ
had selected for the fervent love and sincere devotion of His
beloved Rasûl . Their love for him was so intense that not an
iota of space was left for anyone else. By Allâh! What I am
saying is unquestionably true. This is not merely metaphorical
language and an occasion for figurative expressions. The
Sahabah رضي الله عنهم were incontestably like this. Whilst
Rasûlullah % was riding his camel, each one of them lowered
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his gaze in longing as though they 'spread their eyes as a
carpet'201 before him.
Overwhelmed with unbridled joy and overcome with
irrepressible emotions of love, some of the Sahabah would
attempt to seize the reins of the camel but Rasûlullah _ would
gently advise them: "Leave her alone as she is divinely
commanded."
In due course, the camel ended up in the locality of Banû Najjar
(Rasûlullah 's maternal relatives) where, without any
prompting, she halted right at the spot where the door of
Masjidun-Nabawî would be. However, Rasûlullah * did not
alight. The camel then got up and proceeded to sit down at Abû
Ayyub Ansârî Licalua,'s door. A little while later, she arose
and proceeded to sit at the first location where she lowered her
head onto the ground.
At this moment, Rasûlullah % alighted from his camel and Abû
Ayyub رضي الله عنه carried his goods into the house. [Zargani
volume 1 pages 356-359'Uyûn Al-Atahr, Fathul-Bârî volume 7
page 192]
Persian couplet: "Blessed is the home in which dwells a moon
like him (Rasûlullah %)
201 An Urdu expression when translated into English is meaningless. The
expression is a portrayal of their sacrificial devotion to Rasûlullah .
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And fortunate is the country in whose courtyard is a king like
Humâyun."
Rasûlullah ¿ also felt predisposed to residing in the locality of
Banû Najjar who was Rasûlullah 's grandfather, 'Abdul-
Muttalib's mother's brother. (His father's father's mother's
brother was Najjar.) Rasûlullah & aimed to enhance their status
and reverence as well, as evident from the narration of Sahîh
Muslim. However, Allâh Ta'âlâ also fulfilled Rasûlullah 's
heartfelt desire in a rather miraculous manner. Rasûlullah
was made to let the reins of the camel hang loose so that it
appears that he had no say in the direction the camel takes.
Furthermore, Rasûlullah % did not target any specific house to
settle in. This was done to ensure that his enthusiasts' heart
remain devoid of any form of personal rivalry and contention
and so that they appreciate the fact that Rasûlullah & himself
had no part in this decision. The camel was divinely
commanded by Allâh Ta'âlâ. It will halt wherever it is directed
to. Rasûlullah ¿ was merely waiting for Allâh Ta'âlâ's signal.
So in this manner, Allâh Ta'âlâ fulfilled the aspiration of
Rasulullah and in regards to the Sahabah رضي الله عنهم, Allah
Ta'âlâ rendered this descent a miraculous feat that ensured that
their hears remain free of rivalry, jealousy and malice. All of
them realised that choosing Abû Ayyub Ansarî's home was not
of his own accord but this was pre-ordained by Allâh Ta'âlâ.
"That is the Fadl (grace) of Allâh that He bestows upon
whosoever He wishes. And Allâh is magnificent, great."
[Zâdul-Ma'âd volume 2 page 55]
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Furthermore, when Tubb'a, the emperor of Yemen202 happened
to pass by the land of Madinah, four hundred 'Ulama of the
Tawrât were also with him. They requested the king to allow
them to settle down in this area. When he enquired the reason,
they replied: "We find in the manuscripts of the Prophets that
towards the end of time, a Prophet by the name of Muhammad
will appear. This region is reported to be his Dârul-Hijrah
(place of migration). The emperor allowed them to settle down
there. He constructed a separate house for each one of them. He
got them all married and liberally provided them with ample
wealth. He put up a home especially for Rasûlullah % with the
belief that when the final messenger migrates to this area, he
may reside therein. He even composed a letter to Rasûlullah
in which he expressed his faith in him and his ardent desire to
behold him.
The focus of the letter is summed up in the following poetic
words:
"I bear testimony upon Ahmad that he is the messenger of
Allâh, the Creator of life.
If my era has to connect with his era I would certainly become
his supporter and devotee.
202
It appears from the narrations that Tubb'a was a pious man. This is
evident from the Tafsîr of some Sahâbah and Tâbi'în under the commentary
of the verse 'Are they better or the people of Tubb'a'
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I would challenge his enemies with the sword and I would
eliminate all woe from his heart."
Tubb'a, the emperor then sealed the letter with a royal seal.
Entrusting the letter to one of the 'Ulama, he said: "If you
happen to come across the era of this final messenger, hand this
epistle over to him otherwise hand it over to your children and
enjoin them with the same advice I am imparting to you."
Hadrat Abu Ayyub رضى الله عنه is a descendant of this very
'Âlim and his house was the very same house which Emperor
Tubb'a constructed for the final messenger to reside in
whenever he happens to migrate this way. And the Ansar were
descendants of these four hundred 'Ulamâ.
Nonetheless, the camel went and halted at the door of the
house, which Tubb'a had constructed with Rasûlullah in
mind.
Shaikh Zainud-Dîn Muraghî says: "If it is claimed that
Rasûlullâh ¿ did not put up at Abû Ayyub Ansari's house in
Madînah but at his own home, this calim would not be
unfounded because this house was constructed specifically for
him. Abû Ayyûb's occupation of this house was actually in
anticipation of Rasûlullah 's appearance."
It is said that on the arrival of Rasûlullah # in Madinah
Munawwarah, Abû Ayyub Ansârî dicales, presented the
royal poetic epistle of emperor Tubb'a to Rasûlullah . And
Allâh Ta'âlâ knows best. [Rawdul-Anf volume 1 page 24]
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Abu Ayyub Ansari رضى الله عنه insisted that Rasulullah a reside
on the upper floor whilst he and his family would reside on the
lower floor. However, Rasûlullah * felt that since he would be
getting a stream of visitors all the time, it would be
inconvenient for Abû Ayyub and his family to reside on the
lower floor. This is why Rasûlullah % did not agree to reside on
the upper floor. He preferred the lower floor.
Hadrat Abû Ayyub Leals, says: "This is how we came to
live on the upper floor. One day a water container fell and
broke. Flushed with agitation, we swiftly spread our blanket
over it to absorb the water before it seeps down to the lower
floor. Ummu Ayyub and myself promptly mopped up the area
with our blanket. This was the only blanket we possessed.
"Daily we would prepare meals for Rasûlullah % and send it
down to him. He would send the leftover back to us. As a form
of acquiring his Tabarruk (blessings), Ummu Ayyûb and I
would search for the spot he ate from and we would also eat
from there as well. One day we added a bit of garlic and onions
to the food. When he sent it back to us, we were quite perturbed
to find no impressions of his fingers on any part of the food.
Overcome with agitation, I went to Rasûlullah and
submitted: "O Rasûlullah! You sent the food back to us without
partaking any morsel of it. We found no impression of your
fingers in it. Ummu Ayyûb and I deliberately eat from the spot
that your blessed fingers left impressions on."
Rasûlullah % replied: "I perceived the odour of garlic and
onions in the food. You may go ahead and eat it. Since I
communicate wit the angels, I abstain from such food stuffs."
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Abu Ayyub رضي الله عنه says: "From that day on, we did not add
onions and garlic to his food." [Sîrat Ibn Hishâm volume 1
page 176]
The appearance of the Rabbis before Rasûlullah %
When Rasûlullah landed at Madinah Munawwarah, the
'Ulamâ of the Jews (Rabbis) appeared before him and posed a
variety of questions to him. On the basis of the glad tidings of
the previous Ambiya Oulade, they were well aware of the
imminent emergence of the final messenger. They were well
enlightened that the final messenger about whom Mûsâ
ALlade issued glad tidings is on the verge of emerging from
the land of Batha. And the 'Ulama of the Jews (Rabbis) were
all eagerly anticipating his arrival.
As mentioned earlier under the chapter dealing with Hijrah,
when Rasûlullah « first presented Islam to the Ansar, they
conferred amongst themselves agreeing that this is the very
same Prophet about whom the Jews often referred to. They
said: "It must not be such that the Jews beat us to this good
fortune and virtue." [Fathul-Bârî under Bâbu Wufûdil-Ansâr
Ilan-Nabî * Bi Makkah wa Bay'atil-'Aqabah, Al-Bidâyah
Wan-Nihâyah volume 3 page 148]
It seems that the Jews were well aware that the appearance of
the final messenger - in regards to whom Musa Aulade had
issued them with glad tidings - is imminent. This is why the
Jews made a point of coming to visit Rasûlullah . Those who
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were divinely fortunate recognised him as the true Prophet the
moment their eyes fell onto Rasûlullah . Without a hint of
hesitancy they embraced Islâm whilst those whose fate had
decreed deprivation remained deprived of this immeasurable
gift of Îmân.
1. Ibn 'Âiz narrates on the authority of 'Urwan bin Zubair
that from amongst the Rabbis, the first person رضي الله عنه
to appear before Rasûlullah % was Yasir bin Akhtab,
the brother of Huyayy bin Akhtab. When he heard the
blessed words of Rasûlullah % and returned to his
people, he addressed them: "Take heed of my advice
and comply with me. This is the Nabî we were eagerly
awaiting."
However, his brother Huyayy bin Akhtab refused to listen to
him. Huyay was considered the chief of his people. His people
always adhered to what he required them to do. Shaytân
subdued him and prevented him from acknowledging the truth.
The people complied with him and declined to obey his brother
Yâsir. [Fathul-Bârî volume 7 page 213]
2. Said bin Musayyab رحمة الله عليه narrates that Abu
Hurayrah رضى الله عنه said: "When Rasulullah landed
in Madînah Munawwarah, the Rabbis of Madinah
assembled in Baitul-Midrâs (the Madrasah of the Jews)
and following mutual consultation, they resolved to put
a few questions to this man (a reference to Rasûlullah
g). [Fathul-Barî volume 7 page 214]
3. Bayhaqi narrates from Ibn 'Abbas رضي الله عنه that a
Rabbi appeared before Rasûlullah % whilst he was
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reciting the verses of Sûrah Yusuf. The Rabbi enquired:
"Muhammad! Who imparted the knowledge of this
Sûrah to you?' "Allâh," replied Rasûlullah, "imparted
its knowledge to me."
The Rabbi, overwhelmed with astonishment, hastened back to
Jews and said: "Muhammad is reciting from a book that seems
similar to the Tawrât revealed upon Mûsâ Allade."
Taking a group of Jews along with him, this Rabbi
appeared once again before Rasûlullah . The moment they
set eyes upon his physical appearance and attributes, they
realised that this is the very Nabî the Tawrat refers to. They
even scrutinised the seal of prophethood that appeared
between his shoulder blades. As Rasûlullah continued
reciting Sûrah Yusuf, the amazement of the Jews also
intensified in proportion. All of them embraced Islâm.
[Fathul-Bârî volume 7 page 214]
4. Ibn Ishaq and Bayhaqî report that Abû Hurayah
narrates: "Once Rasulullah # addressed رضي الله عنه
Sûryâ (name of a Rabbi) saying: 'I appeal to you in the
name of Allâh to speak the truth. Tell me, what is the
punishment for a married adulterer in the Tawrât? What
is the ruling on stoning to death?' Ibn Sûrya replied: 'O
Allâh! Yes! By Allâh, this ruling is explicitly mentioned
in the Tawrat. O Abul-Qasim the Jews are well-aware
that you are a divinely commissioned Prophet but they
are unreservedly jealous of you'." [Khasâisu Kubrâ
volume 1 page 193]
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5. 'Abdullah bin Ahmad relates in Zawaid Musnad that
Jabir bin Samurah رضي الله عنه narrated: "A Maqant 203
Rabbi appeared before some Sahâbah and said: 'Where
is your companion who claims he is a Prophet? I wish
to pose a few questions to him that would enable me to
determine whether he really is a true Prophet or not.' In
the meantime, Rasûlullah % turned up before him. This
Rabbi said: 'Recite a bit what had been revealed to
you.' Rasûlullah % recited a few verse of the Quran
before him. The instant these verses fell onto his ears,
this Maqânî submitted: 'By Allâh! These words are
similar to the words conveyed by Mûsâ aulade'."
[Khasâisu Kubrâ volume 1 page 194]
There are many similar incidents regarding the Rabbis and
Jews who embraced Islam at the hands of Rasûlullah . For
example, Zaid bin Sa'nah رضي الله عنه etc. [For further details
see Fathul-Bârî volume 7 page 214]
رضي الله عنه Islam of 'Abdullah bin Salam
"Abdullah bin Salam رضي الله عنه was an eminent 'Alim of the
Tawrât. He was a descendant of Hadrat Yusuf Odlade. His
203 Attributed to Maqah - name of a non-Arab tribe.
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original name was Husain
204
. After he embraced Islam,
Rasûlullah changed his name to 'Abdullah bin Salam.
،Abdullah bin Salam رضى الله عنه narrates his conversion to Islam
thus:
"The moment I received news of Rasûlullah 's arrival in
Madînah, I set out to meet him. The instant my gaze fell onto
his face, I realised that this can never be the face of a fraud."
Persian Couplet: "The Ummatiî whose heart cherishes the
delight of the truth, the mere countenance and voice of the
Prophet is sufficient for him.
When the heart becomes spiritually sound after being subjected
to grief and anguish, such a heart will absolutely enjoy the
delight of differentiating between right and wrong."
"The first words I heard from his tongue were: O People! Feed
people, observe widespread Salâm, maintain favourable family
ties and perform Salâh at night whilst people are asleep, you
will enter Jannah with ease." [Tirmizî and Hâkim and both of
them declare this Hadîth authentic]
رضي الله عنه Dalailu Bayhaqi mentions that 'Abdullah bin Salam
narrates: "I was aware of Rasûlullah 's name, attributes and
20
With a Ha (7) and Sad (Je) and not Husain with a Sîn (J").
.حسين and not حصين His name was
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physical appearance long before this. When I heard of
Rasûlullah 's imminent arrival in Madinah I was perched on a
date palm and from there I ecstatically bellowed the chant of
Allahu Akbar. My father's sister, Khalidah bint Harith
commented: 'If you had heard of the arrival of Musa Allade,
you wouldn't have been as ecstatic as you are now.' I replied:
'By Allâh! This is also the brother of Mûsâ. He is
commissioned with the same Dîn Mûsâ aulade was
commissioned with.' My Aunt said: 'Nephew! Is this the same
Nabî about whom we have been informed that he will be
commissioned with the spell of Qiyâmat (resurrection)?' 'Yes,'
I replied, 'this is the same Nabî'.
I then left home and presenting myself before Rasûlullah , I
embraced Islam. Thereafter I returned home and bade my
family members to embrace Islam as well. They too embraced
Islâm." [Fathul-Bârî volume 7 page 197]
Note: The spell of Qiyamat refers to the spiritual turbulence,
upheavals and grave events that would occur before the advent
of the last day. Their appearance would herald the imminence
of Qiyamat. As Allah Ta'ala mentions in the Holy Quran: "He
(Muhammad) is a warner unto you before (the advent) of
severe punishment." Rasûlullah % said: "My appointment as a
messenger and Qiyâmat are like this." He then raised two
fingers (to express the closeness of Qiyâmat to his times)."
[Rawdul-Anf volume 2 page 25]
،Abdullah bin Salam رضي الله عنه continues: "I then requested
Rasûlullah % to conceal me in a room and ask the Jews about
me because the Jews are a rather slanderous nation. When the
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Sîratul-Mustafa
Life of the Prophet
Jews appeared before Rasûlullah , he secreted 'Abdullah bin
Salam رضى الله عنه in a room and said to them: "O assembly of
Jews! Fear Allah! I swear in the name of that being besides
Whom there is none worthy of worship, you are well aware that
I am the true messenger of Allah and I have been
commissioned with the truth. So embrace Islam." The Jews,
however, said: "We know nothing of this sort." Three times
Rasûlullâh
appealed to them to accept Islam and each time
their response was the same.
He then asked them: "What type of person is 'Abdullah bin
Salâm amongst you?" They replied: "He is our leader and the
son of our leader. He is the best amongst us and the son of the
best." Rasûlullah then asked: "If 'Abdullah bin Salam
expresses his faith in me, would you then believe that I am a
true Prophet?" They replied: "Under no circumstances would
'Abdullah bin Salâm embrace Islam." Rasûlullah % asked: "If,
hypothetically speaking, he does embrace Islâm?" They
shrieked: "Certainly not! He can never ever embrace Islâm."
Rasûlullah said: "O 'Abdullah bin Salâm! Show yourself to
these people." As he emerged from this room, he revealed: "I
bear witness that there is none worthy of worship besides Allâh
and Muhammad is the messenger of Allâh."
He then addressed the Jews saying: "O assembly of Jews! Fear
Allâh! I swear in the name of that being besides Whom there is
none worthy of worship, you are well aware that I am the true
messenger of Allâh and I have been commissioned with the
truth."
600