Final Article for Sayyiduna Salman al-Farsi رضي الله عنه

ْ َ َّ َّ َ ُ ْ ُ َّ ْ َ ۟ ُ َّ
َ‫َللَلمعََٱل ُم ْح ِس ِني‬
َ ‫َس ُبلناََۚو ِإنََٱ‬‫َوَٱل ِذينََج ٰـهدوا َِفيناَلنه ِدينهم‬
This is the promise of your Lord, and we shall begin and end our words on this promise. Join us on a
journey where we will glimpse into the life of a seeker of truth. Where we will unfold experiences for
you to benefit from. We will begin within the fire temple in a village called Habi, located on the
outskirts of Isfahan, Iran.
“I fear a darkness is on the horizon and it will soon consume and destroy our heritage. Do you recall
that unfortunate time when our great Emperor had that cursed dream? How whoever heard it felt a
devastating fear they never experienced before? That forsaken night when the everlasting fire went
out. When our sacred river became dry? That dark time, which shook our people’s belief in our God
of all that is good? All of us have ever since prayed that we are protected from such turmoil and
confusion. But, my dear friend, I fear that was all the start of what is yet to come.
Compiled By: Syed Sajid Khatam Sharif: Thursday 11th May 2023 Page: 1 of 21
I speak of this with you Shakhsan, as this dark cloud will first fall on you, and then upon our people
and faith. It was your ancestors who were the custodians of the great temple. Your family has been
honoured throughout our faith and communities to keep the holy fire. You and your family are
examples of what pleases our god of good. So, by harming your legacy, the god of all that is evil will
begin our downfall.
I place a great burden upon you by telling you this. But if we do not act now, it will be your son that
causes this dreaded calamity. The signs at your son’s birth foretold us that he would be the cause of a
great change, and we rightfully assumed this to be a glad tiding and named him ‘Fortunate days’. But
what we failed to realise is that the omens can go either way. It is his decisions that will lay out the
path for the outcome. The Mages are now fearing that in the struggle for Divine supremacy, your son
has the potential to tip the balance in favour of the god of evil.
No one has ever had the courage or depth to challenge our most learned Mages with such sacrilegious
questions. We are dumbfounded as to what kind of mind or heart can even think up these insolent
ideas. His growing scepticism will estrange him from both faith and kin, as he will doubt Zoroaster and
his teachings. Continuing this path will cause irreparable damage to the belief of all who listen to him
- and that is the point, he will be listened to. Ruzbeh is loved by us all, but it is this love that blinded
us at his birth, and continues to blind us even now. My dear friend, there is still time and for the sake
of all that is good, we must carefully nurture his potential.”
Leaving the temple, Shakhsan contemplated the High Mage’s words. In his heart he knew of what the
High Mage was speaking of, as it had been on his mind for a while. Yet, something was different.
Shakhsan felt a helplessness and worry not only for his son’s faith in the religion, but for the religion
itself; a truly painful burden.
Later, upon seeing his son, he scolded him by reminding him of his faith and their family’s role in the
temple and community. Using emotion to lure his son away from questioning their faith did not work.
As the young Ruzbeh innocently replied, “What kind of prophet or god stops us from questioning to
strengthen our faith? Father, I ask questions not to bring anger of the Mages upon me, I ask so I may
understand our faith. Many a time what the Mages say makes little sense, and when I seek to gain a
better understanding, they ignore or give an answer that begs for another question.”
Realising speaking to his son about this matter was in fact pushing him further away, he attempted in
desperation to control the situation. “You will leave these questions! Your time is best served in our
family business and serving the temple as I, my father and his father have done. Your questions serve
no purpose and I do not want to hear this nonsense again! We are an honoured family, our ancestors
have been the temple custodians and have lit the fire through the ages, you will honour our heritage!”
The High Mage’s conversation never left Shakhsan’s mind, nor did the constant worry for his son’s
faith. Hence, he was very protective of him and overlooked his every step. During the day he trained
his son in the family business, and in the evenings, he accompanied him to the temple to serve and
learn. Certainly, a balanced approach to a healthy upbringing.
Over time, Ruzbeh grew under his father’s watchful eye into becoming a young man loved by all.
However, despite his father’s efforts, his heart had also grown to become discontent with his ancestral
religion, Zoroastrianism. The seed that was planted at a young age through questioning, was now in
full growth. Each day made him more convinced that truth was in something else. Until one faithful
day, an event transpired that changed Ruzbeh’s life and put him on his truth-seeking journey.
On this day his father ordered him to travel to the family fields for their business interests. Whilst
performing this task, Ruzbeh left his companions to the sound of strange chanting. He came across a
group of people worshipping their Lord, but in a manner, he had never seen or heard before.
Captivated, he sat with the group and listened. As the priest preached, Ruzbeh felt peace and so he
listened with content. Once the priest finished, Ruzbeh approached him and introduced himself and
explained his background. The priest listened and then unlike the Mages, he answered Ruzbeh’s
questions with explanations. Intrigued, Ruzbeh desired to learn more about this faith and so
overstayed. This group were Christians who followed the traditional teachings of Jesus. They were
Unitarian Christians who believed in the One God, and that Jesus was a prophet and not Divine; their
practices were the unchanged teachings taught by Jesus to his disciples.
Upon nightfall and no sign of his son, Shakhsan panicked and sent out a search party. Of course, no
one in this party considered looking for Ruzbeh in the Church, as this possibility was unthinkable. So,
they focused their search on the surrounding fields and returned empty-handed.
Eventually, when Ruzbeh returned, Shakhsan questioned him about his whereabouts. Ruzbeh
described Christianity with love and recalled the priest’s words with affection. For the first time he
had now voiced how he felt about Zoroastrianism, and how he felt nothing with this religion of his
forefathers. Shakhsan listened to his son’s words, but all he could hear was the warning given to him
by the High Mage. Witnessing the High Mage’s words unfold before him, Shakhsan lost his senses
grabbed Ruzbeh and chained him in a room. He did everything he could to put his son off Christianity.
A loving father who never left his side, community and friends that showed him nothing but honour
now shunned him, and were treating him like a common thief. He was severely punished physically
and mentally. However, this made him more resolute to learn about Christianity.
Whilst he was in the fields, the priest had mentioned that their highest-ranking spiritual teachers were
in Shaam and at some point, the group would be travelling there. Soon enough Ruzbeh heard from
one of the house servants that the group was ready to travel, and was then helped to escape his
father’s house. At this point he left everything he knew; all the comforts including fame, wealth,
family, community and a sense of belonging. He left for the unknown.
This was the start of Ruzbeh’s journey in seeking the truth.
Even though his father and community did what they could to prevent this from happening, they only
assisted him in getting here. For help comes from the unseen to those who are sincere in searching
for the truth, and this was no different for Ruzbeh, as you will see how events transpired to assist him
in his journey.
Upon reaching Shaam, Ruzbeh went to the Bishop and told him his story. He explained how he desired
to become his follower, so that he can be shown the truth. The Bishop accepted him and introduced
him to the ways of the Christians. Ruzbeh spent many years at this Monastery and became
comfortable with his new-found faith.
As time went by, Ruzbeh would witness his teacher performing his duties wholeheartedly. Yet, one
day Ruzbeh happened to be walking past his teacher’s room and witnessed him hiding charity into
containers for himself. This shattered his belief in his teacher. Nevertheless, to keep the corrupt
Bishop's honour and the honour of the church, Ruzbeh kept this a secret during the life of the thief.
However, upon his death, whilst the senior priests were preparing the funeral with great admiration
and respect, Ruzbeh spoke up about what he saw. He then explained there were seven barrels of gold
and silver hidden in the Monastery, and that they should immediately be distributed to the poor. The
priests were shocked at this revelation and embarrassed that a thief was placed in such an honorary
position amongst them.
The Bishop that replaced the thief was a very pious and God-fearing man. Immediately, Ruzbeh felt
an attraction towards him. So, he not only kept his side to learn the scriptures but tended to his needs.
Ruzbeh served his teacher for some time until his demise. Upon his deathbed, Ruzbeh asked where
he should go now, and who he should follow that would assist him in his journey. The Bishop saw the
commitment and sincerity of Ruzbeh throughout their time together and so warned him, “My son,
not many are left who follow this path. Our people have waivered. They have compromised their faith
for the riches of this world. Abstinence is no longer considered of any worth in spirituality. Travel to
Mosul for there is one of our brothers that can still guide you.”
After his teacher’s burial, Ruzbeh left Shaam for Iraq. Here, he met with the Bishop his master had
described. This Bishop’s approach to the faith was no different to his teachers, which resulted in
Ruzbeh committing himself to him. Eventually, he too fell ill and before passing advised Ruzbeh to
travel to Jazeera, what you know as Lebanon, to continue his journey on the spiritual path.
In Lebanon, he devoted his time and effort to learning the faith and serving his teacher. Yet, again
before passing his teacher instructed him to travel to Anatolia, present-day Turkey.
In Anatolia, he once again served his teacher. Upon seeing his determination in searching for truth,
this Bishop one day instructed him, “There is a holy man that lives in the forest of Shaam. He only
comes out once a year from his cave and after healing the people he returns to it. Go to him. Ask him
about the last prophet and the religion of Abraham.”
Ruzbeh left for Shaam. Upon arriving at the cave, he stayed outside for one year in wait for this holy
man. As the year came to an end, the forest was full of people with illnesses. The holy man came as
Ruzbeh’s teacher had said and healed every person there. He then turned and began to walk back to
his cave. With the number of people present, Ruzbeh did not get a chance to meet him and would
have had to wait another year. So, with much difficulty, he approached and placed his hand on the
shoulder of the holy man and asked, “May the Lord have mercy on you. Tell me about the religion of
Abraham.” The holy man replied, “You have asked about something no one ever asks. This will be the
time of the last prophet who will be from the Bayt, and he will be from Makkah.”
Later, when his teacher from Anatolia became ill, Ruzbeh asked, “My teacher, to whom should I go
now, who can I learn and benefit from?” The Bishop replied, “My son, there is no one left that can
take you to what you are seeking, for each is following their ego and desires. What I am about to tell
you is not for the faint-hearted. If others hear this from you they will harm you. As the holy man told
you, it is now the time of the last prophet. He will come to the people in Arabia, in a city of date trees
and where the mountains are black. His signs are three: he will not accept charity but will accept a
gift, and between his shoulder blades there will be a raised piece of flesh that will be the seal of
prophethood. I hoped I could meet him, but alas my time has come to leave this world. Go to him my
son, for he is the only one that can give truth.”
By now Ruzbeh had a few animals that he kept for trade, which he would use to serve the Monastery
and the needs of his teacher. So, he approached a caravan led by Arabs that were leaving Anatolia for
Arabia and offered all his animals as payment to be taken with them. He had no idea where in Arabia
he would be going, but his determination was such that this was not a concern.
After a difficult and demanding journey, the caravan arrived near Arabia. Ruzbeh was excited and
eager to hear any news of the whereabouts of this prophet. He had endured so much to get to where
he was now; leaving his father, family, and homeland, getting betrayed by his first teacher and then
travelling from country to country to learn from others. Every trouble and difficulty led to this point.
All Ruzbeh now desired was to be in the company of this prophet, which according to his last teacher,
was the only one that could offer truth.
Ruzbeh now faced another calamity. Not even in Arabia, the Arabs that were his caretakers betrayed
him and sold him into a life of captivity. Slave to a cruel Jewish man did not change anything
concerning his ethics, as he would carry out his duties to the best of his ability and with commitment.
One day the Jewish man’s cousin came to visit him and saw Ruzbeh’s work and efforts. He immediately
asked his cousin if he would sell him, to which his cousin agreed. Ruzbeh was now sold to another
Jewish man and was taken to his home in Yathrib.
Other slaves could not understand why Ruzbeh was smiling whilst entering Yathrib, a reason that he
did not share. Every day Ruzbeh would listen attentively to any news of a prophet, but to no avail.
Then one day, whilst atop a tree, he overheard another Jewish man speaking extremely bitterly with
his master, “Have you heard what these Arabs have done? They are claiming to have a prophet from
amongst them! The audacity to think the last prophet would be from these desert people. He has
arrived from Makkah and settled in Quba. And how they celebrated! They had their children beating
animal skins and reciting praise as though a great king had entered their lives!”
Upon hearing this Ruzbeh became overwhelmed with joy. Trembling uncontrollably, he struggled
down. This was the moment he had been waiting for. The moment he had sacrificed everything for.
In his excitement, he interrupted and asked the Jew to repeat what he had heard. Ruzbeh’s master
was shocked and angered by his daring approach, and so struck him and ordered him back to work.
From this point all Ruzbeh could think of was this last prophet and the desire to meet him.
Now, there are different narrations as to how Ruzbeh met with Rasul Allah n for the first time.
However, what is agreed upon is that Rasul Allah n had arrived in Quba, but had not yet travelled
and settled in Madinah. Ruzbeh’s heart was in turmoil, so close and yet he could not visit the blessed
Prophet n. All he could do was listen to any news in the hope that when Rasul Allah n came near,
he would visit him when free from his duties as a slave. In this anguish, he reflected on the three signs
his last teacher had given him.
When that blessed moment arrived, Ruzbeh sat before the final Prophet n and said, “I know you have
many people here who are in need, so I offer these dates as a charity.” Rasul Allah n did not eat
himself but instead distributed them amongst the visitors. This was the first confirmation Ruzbeh was
looking for.
In the following meeting, which took place a week later, Ruzbeh collected firewood and prepared a
stew with whatever means he had. He carried the stew on his shoulders and brought it before Rasul
Allah n and said, “I see you are surrounded by people who are hungry and poor. I made this food and
brought it for you and your companions as a gift, please accept my efforts.” Rasul Allah n accepted
and ate, and also distributed it amongst the Sahaba. The second sign was confirmed.
Now remained the third and final sign, the seal of prophethood. Ruzbeh thought to himself how could
he confirm this sign, as of course the seal was between the shoulder blades.
In his third meeting, Ruzbeh accompanied Rasul Allah n and his companions to an area of Madinah
where there was a forest; which is now known as Jannat al Baqi. It was here that they were going to
bury the host of Rasul Allah n, who had passed a few days after his arrival in Quba.
The entire time Ruzbeh walked behind Rasul Allah n with the hope of catching a glimpse of the seal.
However, this was difficult as the holy Prophet n was wearing a shawl around his neck. At one point
during the day, Rasul Allah n partially moved the shawl to uncover the area where the seal of
prophethood became visible. Seeing the last sign before his very eyes, Ruzbeh rushed to kiss the seal
and cried uncontrollably.
Seeing all the signs as described by his last teacher, Ruzbeh fell in the blessed feet of Rasul Allah n.
He had found truth.
Rasul Allah n then asked him to tell him his story of how he came to be in Madinah and as a slave.
Due to his travels through the Arab lands, Ruzbeh had a rudimentary grasp of the Arabic language, but
as he started to recall his life and journey he began to speak in Farsi. Rasul Allah n stopped him and
asked him to find someone to translate his words into Arabic. A Jewish man knew both Farsi and Arabic
and so became the translator. Ruzbeh began to tell his tale, but as he progressed the Jew began to
make up and omit details. Rasul Allah n stopped Ruzbeh from continuing and went silent. Jibril had
come and informed Rasul Allah n that the Jew was lying, and then told the story accurately; the Jew
did become Muslim during this incident, but that is a story for another time.
Ruzbeh also mentioned his meeting with the holy man in the forest of Shaam; the presence of this
person had left an impression on him. He recalled the incident and the question he was instructed to
ask upon his meeting. After listening, Rasul Allah n said that if what he recounted was true, he was
blessed in meeting with Isa ibn Maryam p.
After this event, Ruzbeh asked to be accepted and was brought into the folds of Islam by Rasul Allah
n himself. He was given the name Salman, which comes from the word Salamah and means
safety/protection. Another meaning is devoted/ dedicated, and he certainly lived up to this meaning,
as you will continue to learn.َ
Later when people asked him about his lineage, he would say, “I am Salman, son of Islam.” Never did
he mention his ancestry or heritage. Although he belonged to the Dehqan family, which were
renowned in Persia to be a very prestigious family that had a great deal of influence in society, he
never referred back to it. His recognition and identity were totally with Islam.
If someone was persistent and questioned him further, “Well you are Salman ibn Islam, but son of
who?” Then he would say, “Salman ibn Islam ibn Adam.” He still refrained from mentioning his Persian
lineage. However, throughout the ages, he has been known to all as Salman al Farsi due to the fact he
was from Persia.
Before continuing further, we will take some time to discuss the importance of seeking knowledge
and its relationship with truth. It also seems that this is the perfect moment to reflect on his journey
thus far.
There is an ayah in the Qur’an which refers to the incident where all the spirits were asked by their
Creator, ‘Am I not your Lord?’ [7:172] and they all responded with affirmation. This point is referred
to as fitra.
Rasul Allah n said that every child is born upon the deen of fitra, meaning they believe in God. As
children, they remember their pledge to Allah, due to their innocence and purity. However, growing
up with different values and beliefs, many forget this pledge and become disobedient. Yet, there are
a select few fortunate ones that never lose their innocence. It is these people who are the ones who
are attracted towards learning the deen and then teaching it. They dedicate their lives to seeking real
knowledge; knowledge of the self and Islam. So, it is no wonder that Rasul Allah n made it an
obligation upon every Muslim to seek knowledge.
There are numerous ayahs and ahadith supporting the significance of seeking knowledge, we will
mention a few for your benefit.
Abu Hurayrah narrates that Rasul Allah n said: “This world is cursed, except for dhikr of Allah and
that which pleases Him; one of the things that pleases Allah, are seekers and teachers of knowledge.
Abu Darda reports that Rasul Allah n said: “Whoever sets out on a path to seek knowledge, Allah
makes the path to heaven easy for him. The angels spread their wings in honour for such a person to
travel over. The inhabitants of the heavens and earth, the ants in the ground and fish in the sea, all
make du’a and seek forgiveness for him. Furthermore, the virtue of the scholar over the worshipper
is like the superiority of the moon over the stars. And the scholars are the inheritors of the Prophets;
meaning they inherit not worldly goods, but their knowledge.
Everything about knowledge boils down to a single point: to learn and practice the sunnah. Allah
informs us in the Qur’an: Say, O Prophet, ‘If you sincerely love Allah, then follow me; Allah will love
you and forgive your sins. For Allah is All-Forgiving, Most Merciful’. [3:31]
Imam Rabbani explains that only through Rasul Allah n one will find safety and salvation. He is the
point for all to seek, for once you find him, you will find your Lord. This is iterated by many poets over
the ages, including Allama Iqbal, who says:
There is no other way. Allama Iqbal makes the point that everything in creation is searching for him,
and the ones who find him are fortunate. This is what humanity has been created for; from the
moment of understanding, to search for truth and then learn to develop a bond with it, so that you
can be taken to your Creator.
Now there are many seekers, some sincere and some insincere. But success is purely based on
intention. Each sets out on a journey seeking Rasul Allah n, and if they are fortunate in finding him,
then their sincerity will support them in being taken to their Lord.
This was the process 1400 years ago and will be the process till the end of days. This is because the
inheritors of Rasul Allah n, the Awliya, are the first truth one seeks. These pious people will then take
you to Rasul Allah n, who is the gate to the Almighty.
Many set out on this journey to seek truth, but few reach their final destination. Setting out even with
the best of intentions, does not necessarily mean the seeker will find success. Irrespective of the
reason, many have given up at some point or another. This is because truth does not come easy, and
will never be given without effort from the seeker.
However, as you are now aware, Allah has promised His support for whoever strives in looking for the
truth. It does not matter what faith they are born into, as long as they have eager souls that are thirsty
for the truth, they will be led to success. This is His promise, and this is why there are so many turning
to Islam in the modern age.
Dillu Ram Kawsari was a Hindu poet who followed the faith of idol worshippers his entire life. Yet, he
had a love for Rasul Allah n. His fellow Hindus would mock and ridicule him saying he was a fool to
honour the Prophet of Islam n over his own gods. Dillu Ram Kawsari would reply, “How can I not
honour Muhammad n; everything about him is honour.” You will not be surprised to hear that before
he died, he was visited by Rasul Allah n in a wakeful state. He accepted Islam and died as a Muslim.
This was due to the sincere devotion and love he possessed for the Holy Prophet n.
Islam is the initial truth a sincere seeker will be led to. Once a Muslim, they will gain closeness to truth
in accordance with their intention and perseverance. In terms of seekers, there are three types: the
common, the one who tries and the one who succeeds.
For the common seeker, truth is what brings them into the folds of Islam and forms belief. Very little
to no effort is taken to learn anything. Therefore, this seeker does not have a relationship with truth.
Such a person only knows of its existence but does not comprehend it. What little is known is from
the Grace of Allah, but it too has then been influenced by mankind’s four enemies: ego, desires,
Shaytan and Dunya. This is the stage the majority are in. It is, for this reason, there is conflict with
each other and confusion within the self. Such people are unfortunately without peace.
Also, within this category, there are some who have the desire to learn. But their intentions are based
on what they have heard, or seen others achieve. Witnessing such success stories brings about a desire
to also search, but unfortunately, this is short-lived. For as you are now aware, truth demands a heart
that has been weathered with struggle, self-sacrifice, in fact, all emotions and experiences any sane
person would live his life avoiding.
This is why these so-called seekers walk away at the first hurdle, as they want truth on their terms.
Struggle and sacrifice are nice ideals, but not something they want to do. The problem with this
approach is that aspects of truth will only unfold and reveal themselves, once traits of the ego are
controlled through knowledge of the self. Ego and truth cannot be together.
Truth does not conform to a seeker’s narrative; the seeker has to conform to truth. In Saif al Muluk,
Mian Muhammad Bakhsh says, “The seeker who searched genuinely never remained empty-handed.
The one who returned while searching, count his search as half-hearted.”
You have seen this in many examples where a student is eager and willing, but due to distractions,
temptations and general weaknesses, and more frequently in today’s day and age, because of bruised
egos, they give up.
Now the seeker who tries, are the ones who see the world and all its temptations as mere distractions.
These are genuine seekers who desire truth. They welcome all of life’s issues, including all matters
that bruise the ego as wonderful opportunities to gain closeness to truth. Such seekers will never
question, for they understand that everything is under the control of the Creator. These seekers
benefit from truth as it continues to reveal itself.
However, even after all this, there are still dangers of distractions. Even these sincere seekers are at
risk of becoming satisfied with whatever they see or achieve. If such a person does become
comfortable in his state, then their association is likened to that of taking poison. Imam Rabbani
advises to run from such association as you would run from a dangerous lion.
Most seekers will fall into one of these two categories, and only a select few have the pure intention
to fall into the third. These seekers are the ones who are not satisfied with anything but truth. They
are the elite and sincere ones who will keep going, no matter what. As we continue with Salman’s
journey, you will learn more about this type of seeker.
Salman was now a Muslim and a companion of Rasul Allah n, but yet was still a slave to the Jew. With
no home, money or family he would stay with the Ashaab e Sufa, which of course was a blessing as he
was around the likes of Bilal and other prominent companions. He committed his time to worshipping
and learning the sunnah.
Such was the rank of the companions of the Suffa that they are referred to in Surah al-Kahf, where
Allah says, ‘and be patient with those people who call out to their lord in the morning and at night
only seeking his pleasure’. [18:28]
Also, Rasul Allah n would go and sit with them saying that he has been commanded to be in their
company, as their worship is purely for Allah’s sake and pleasure.
As Salman was not free, he could not commit his entire time to the Sufa. He was unable to spend time
with Rasul Allah n, associate with his brothers at will, or participate in battles. Due to this, he came
to visit Rasul Allah n saying, “Ya Rasul Allah n, I desire to sit in your blessed company and to spend
each moment learning from you. But, my situation is such that I cannot.” He was advised to speak to
the Jew and ask at what price would he free him, and also to keep reciting the following du’a, “O Allah,
pay off my debt and remove poverty from me.”
Now, there are different types of categories of slaves. The Mukatibah type is a slave that can negotiate
an agreement with his master to buy his freedom. It will be up to the master what conditions he sets,
as of course, he will aim to make his initial investment back and to make a profit.
Well, for the slave master of Salman, money and investment were secondary. His first thought was he
did not want to lose a strong, good-looking, fair-skinned, hard-working slave with a large physique.
So, when Salman asked for his freedom the Jew was reluctant, but he had no choice but to honour
the request. So, he deliberately set conditions that were difficult to meet to hide his actual intention
of keeping him in slavery. “You must plant three-hundred date trees and tend to them until they reach
the budding stage. In addition, you must pay me forty grams of silver.”
Salman returned in the presence of Rasul Allah n and mentioned the impossible condition of the Jew.
Rasul Allah n spoke to the Sahaba and advised them to aid their brother in this matter. So, the Sahaba
started bringing trees in all shapes and sizes, some brought 5, some 10 and others more. Eventually,
300 were presented before Rasul Allah n, who then said to Salman to dig spaces for the trees and he
would plant them himself. With the help of other Sahaba, he dug 300 trenches and RasulAllah n went
and with his own blessed hands planted each tree. 299 were planted by Rasul Allah n and one
happened to be planted by Sayyiduna Umar or Salman himself. All the trees miraculously sprouted
with the exception of this one. Rasul Allah n uprooted it and then put some of his saliva on it and
replanted it, and soon enough this too became fertile.
The first condition had been met, but now 40 grams of silver needed attention. There is no such thing
as coincidence, as a Sahabi happened to find a gold nugget in an area he was digging in. He brought
the nugget and presented it to Rasul Allah n as a gift, who called for Salman and gave it to him to pay
the Jew. Salman kissed the blessed hands and took the gold nugget, and said, “Ya Rasul Allah n, may
my parents and I be sacrificed for you. The Jewish man will not accept this, he will weigh it against the
silver and find it insufficient. He is a cruel man who is looking for any reason to keep me in his service.”
Rasul Allah n took the nugget and placed it into his blessed mouth and then returned it to Salman,
and then instructed him to give it to the Jew. The first action the Jew did was weigh the nugget against
the 40 grams of silver, and he was bewildered to find the nugget heavier. Now that his two extremely
difficult conditions had been met, he had no choice but to release Salman from his servitude. This was
now the end of his time as a slave, Muslims rejoiced as their brother was now free. He could now
spend all his time with Rasul Allah n and his companions.
Though Salman’s freedom was a time of rejoicing, many of the Arabs still saw him as an outsider. As
you know he was not Arab, nor did he speak Arabic fluently. He neither belonged to a tribe nor had
the support of a family. Therefore, because of this he was ignored and given little importance by
Muslims in general. This statement is not to be confused with his relationship with the prominent
Sahaba, for they loved him and he loved them unconditionally.
Soon enough, Rasul Allah n made Salman and Abu Darda brothers. So, each had someone they could
go to and discuss matters. Abu Darda is highly regarded for his relationship with knowledge, and his
life is full of wisdom and insights. Perhaps we will have the opportunity to reflect on his blessed life
another time, but for now, we will continue.
There are numerous ahadith about their brotherhood with one another, and each is a lesson in itself.
For instance, once, after much struggle, Salman managed to save up enough money for marriage. He
then approached Abu Darda and asked him to go and ask for a lady’s hand in marriage from a
particular tribe; marriage into an Arab household was a near enough impossibility for an outsider.
Very happy with the idea, Abu Darda visited the family and introduced Salman as his brother and
explained their purpose for the visit. The parents were pleased with the proposal stating they had no
objection, but they would first consult their daughter. The daughter refused Salman’s proposal, but
agreed to marry Abu Darda should he propose. Bewildered, Abu Darda informed Salman of the lady’s
wishes.
Consider for a moment what would follow if this were to happen to anyone in today’s era. Friendships
would break, brothers would fall out and enemies for generations would be made. But these are the
companions of the Perfect one n, so it is no surprise that Salman told his brother to immediately ask
for her hand. He knew that Abu Darda did not have the means to get married, so not only did he give
his blessings, but he also provided his entire savings to cover the cost of the marriage. Abu Darda was
therefore married due to the efforts of Salman.
Now of course, if anyone is subjected to such discrimination, it would eventually tire them out and
they would give in to an ill feeling or thought. But, we are talking about such an honourable
personality, so it goes without question that this was not the case for Salman. Even though this type
of behaviour towards him continued, Salman continued to learn and spend as much time as he could
with Rasul Allah n.
Searching for the truth and then finding it only to face bondage, meant that Salman did not contribute
to many events faced by the Muslims, including battles. But now he was able to participate in all
expeditions.
After the battle of Uhud, all the factions and tribes of the disbelievers banded together to form an
immense army, whose sole purpose was to defeat the Muslims once and for all. This army of tens of
thousands, assisted by Jews set out for Madinah in hopes of capturing the city and destroying Islam.
Realising the size of their foe, the Sahaba discussed different tactics to face them. Some said they
should face them on the battlefield openly. Others suggested staying in Madinah and waiting it out
and allowing the blessed city to be besieged. All these ideas did not gain the approval of Rasul Allah
n. Then Salman spoke, “Ya Rasul Allah n, where I come from, when a large army attacks we dig a
trench, so they cannot get to us. The trench is deep and wide that no horseman can jump over it, so
the only way for them to attack is to fire arrows from a distance. Madinah is surrounded by mountains,
and if we dig a trench in the area where it is open, we will be able to protect ourselves. Maybe this
suggestion is acceptable to you.”
Pleased with this proposal, Rasul Allah n ordered the companions to dig the trench under the
watchful eye of Salman. Camps were then set near where they would dig. This area is now called
Khandaq, and under the rule of the Ottomans, these camps have been honoured as mosques.
The companions were split into groups and each were given an area where they would dig. As no Arab
had ever seen this approach, none could visualise the outcome. However, as soon as they made some
headway the purpose of the trench became clear.
Soon one group of companions came across a very large white stone, and no matter what they tried
they could not break it. This was important to destroy, because if it remained intact then the enemy
could use it to easily cross over. Seeing that they could not remove the rock, Salman went up the hill
to the camp of Rasul Allah n. He described the situation they were facing and asked if they should
dig in another area altogether.
Rasul Allah n went and after seeing the problem asked for the tool they were using to break it. He
then struck the rock three times. With the first strike, a blinding white light emanated from it that
reached the whole of Madinah. With the second strike, the light went beyond Madinah, and with the
third even further. On each instance, Rasul Allah n recited ‘Allahu Akbar’. The rock cracked with each
strike and broke into pieces leaving the way clear for the trench to be completed.
Witnessing this, Salman and other companions asked Rasul Allah n about the secret behind it. Rasul
Allah n replied that with the first strike, he was shown as far as Hira (ancient Syria) and its palaces;
on the second strike he was shown Madyan (Iraq, when it was part of ancient Persia) and its palaces;
and in the third, he was shown the gates of San’a in Yemen. He also added that with each strike Jibril
had given him the glad tiding that his Ummah would conquer each area.
Upon hearing this the Muslims rejoiced that Islam would reach these places at some point. You can
also imagine how this news was a form of confirmation that the unbelievers marching towards
Madinah, would be unsuccessful.
In the meantime, the unbelievers were making their way to Madinah with confidence, as they felt that
the Muslims had no chance due to the size of their army. According to their understanding, the
Muslims could only do one of two things, either they would meet on the battlefield, or stay in their
homes. Nonetheless, they would be shown no mercy and be massacred.
Upon reaching the trench, they were completely taken back with confusion, this caused them so much
frustration that in anger they continuously bombarded the residents of the city with arrows. Due to
their relentlessness, Rasul Allah n had to do qaza for Zuhr, Asr, and Maghrib prayers. So, you can
imagine how hard they must have tried, but they still could not find a breakthrough. Allah then sent a
wind storm, which caused havoc on their encampments and caused them to break their unity.
Returning back into their troublesome factions, some began to fight amongst themselves, whilst
others simply gave up and returned to their homes. Not long after, the siege was lifted and the
Muslims were safe. This was the last time unbelievers attempted to destroy the Muslims, as after this
it was the Muslims who led all war expeditions.
After successfully beating the enemy, all of Madinah was grateful to Salman. Everyone recognised that
it was his suggestion that saved the Muslims and in a manner of speaking saved Islam. The Muhajirun
began to claim Salman as their own, and the Ansar claimed he was from them. Each wanted Salman
now to be referred to their respective groups. However, this was the day that a blessing was bestowed
upon Salman that even he could not imagine.
Rasul Allah n said that he was not from the Muhajirun, nor the Ansar, he was now from the Ahl ul
Bayt. Can you imagine what Salman must have felt at that time? Where he was seen as an outsider
with no heritage, he was now a member of Rasul Allah’s n family.
He would visit and serve the household freely, a privilege bestowed to only a few unique personalities.
Even though he was now considered family, out of respect he always saw himself as their servant. He
loved the blessed family and they also loved him, as he was a man of noble values and character.
He was very close to Rasul Allah n. So much so that Abu Darda reports that whenever the prophet of
God n desired to speak with him, no third person would be allowed to enter and disrupt their
conversation. Ummul Mu’mineen Sayyidah Aisha said that Rasul Allah n used to talk to Salman for so
long at night, that sometimes the wives would feel a harmless jealousy.
Later, Muslims were facing another battle in Ta’if. The inhabitants secured themselves in their castle,
which meant that the Muslims would have to lay siege. Seeing that a siege was inevitable, and that
the Muslim army would face many difficulties, Salman again suggested a solution, “Ya Rasul Allah n,
we have learnt from the Greek that when people secure themselves in a castle, we use a catapult to
break an opening in the gate or wall.”
After listening to the process, Rasul Allah n once again became pleased and accepted Salman’s
recommendation and ordered for the catapult to be built. Of course, the Sahaba had never heard of
such a contraption and so followed the lead of Salman. After successfully breaking into the castle and
defeating the enemy, the Muslims rejoiced and showed great appreciation to Salman for his
suggestion.
After this event, Rasul Allah n performed his final hajj, in which the final sermon was delivered. The
sermon that no doubt you have heard about, or might even have a copy of in your house. If you have
read this sermon, you will understand why all who were present and heard the words of their beloved
n, broke down in helpless tears.
As feared, soon after Rasul Allah n fell ill. Seeing his beloved in this state became unbearable for
Salman. You must understand that from the time he was freed as a slave, Salman had spent every
moment in the company of Rasul Allah n and conversed with him every day. He carried immense love
for Rasul Allah n.
Then the dreaded day came the day that shook even the strongest of hearts, the day when no eye
was left dry. Rasul Allah n passed from this world to meet with his Beloved. Recalling this dark day,
the Sahaba would say that the moment Rasul Allah n was buried, each and everyone felt a weakness,
a loss within themselves, as though something was taken from their hearts.
Feeling the immense absence of Rasul Allah n, Salman left Madinah. Everything around him was a
reminder, so leaving the blessed city was a way to overcome this great loss. Just like Bilal, he too
sought permission from Khalifatul Rasul Sayyiduna Abu Bakr to migrate. Salman moved to Madyan
and continued to live a very simple and humble life.
At this stage of his life, he was entitled to rest. After a lifetime of struggle and seeking, he had found
and committed himself to truth. He learnt as much as he could through association. He contributed
to the advent of Islam and achieved great ranks. He earned the pleasure of Allah and His Messenger
n and the numerous ahadith in his mention are testament to this.
For instance, Rasul Allah n said that Salman was the first from Persia, Suhayb the first from Rome and
Bilal the first from Habashah. And each would lead their respective communities into Jannah. Also,
according to a narration from Anas bin Malik, Rasul Allah n said that Paradise desires to welcome
three individuals, namely, Ali, Ammar and Salman.
Another time Abu Ummamah mentioned that he saw Rasul Allah n looking towards a direction in
admiration, as though something was going up towards heaven. So, he asked, “Ya Rasul Allah n, may
we be sacrificed for you, what is it that you see?” Rasul Allah n replied that the deeds of Salman were
being taken by the angels to Allah’s presence. Such value was given to his deeds and actions that on
another occasion Allah declared His love for him, and ordered Rasul Allah n to also love him.
His knowledge and understanding of the deen was such that Rasul Allah n would often praise it. He
once said to Abu Darda that Salman had a stronger understanding as a faqih than him and that he was
filled with knowledge. He also said that Salman was a scholar of immense depth.
Furthermore, whilst in the company of Rasul Allah n he gained many more virtues. He developed
wisdom, learnt and practised the sunnah, and became the direct source for 65 hadith narrations.
Yet, even after being granted all these blessings and glad tidings, Salman did not stop being a seeker.
Now, do not foolishly assume that he did not hold these immense blessings dear, for that would be
the epitome of ignorance. It was, in fact, contrary, Salman had met truth, and through him continued
his journey towards the station of Allah’s pleasure. The wise understand this to be a very simple, and
yet profound point.
Allow us to explain. When traversing the way of truth, it is expected that a seeker will progress, achieve
stations and be granted spiritual gifts. But, every opening that is granted can either be a blessing that
assists your journey, or quite the opposite, a distraction and become the reason you settle. This is one
of the many traps a capable seeker will face, particularly if there are elements of success involved.
Settling or persevering will depend on the initial intention you set out with. If there was even a hint of
influence from the ego, it will show at some point in the journey. However, if you are fortunate enough
to reach a place of peace and contentment, or be rewarded with any other wonderful state, are you
prepared to keep going? This is the purpose of a seeker of truth, which is beautifully described by
Allama Iqbal in his poem, Tu Rah Naward e Shauq Hai. This is his advice for Tipu Sultan saying that a
traveller traversing the road of love should not give up, no matter what he is offered.
You will now appreciate that every blessing Salman was granted, fuelled him to remain firm on his
journey. Therefore, he continued as an educator, advisor and a source of blessing for the people. His
initial intention and desire did not change. He was not satisfied with any station and this is why we
would be bold enough to say his life is an answer; a blueprint for all seekers.
Consider his life from the beginning. His struggles before even meeting with Rasul Allah n can be
likened to your struggles before meeting with your spiritual awakening. Even if you have taken
initiation with a Shaykh, you have not accepted him as your Master until you experience your spiritual
awakening. Only then you will realise your role as a mureed and your true purpose.
Salman’s life after meeting with Rasul Allah n can represent your time after the awakening. Where
you are making all the effort and sacrifices to learn and take benefit from your Shaykh. At this point,
you are a student of knowledge and tarbiyah. At this point, if you are successful then you will gain and
experience many spiritual states. Whether these become a hindrance to derail you from your journey
or support you to continue, will depend upon you and your intention in the first place. If you intended
to seek truth, then you will continue to seek Allah’s pleasure and remain determined at your Shaykh’s
side. Like the example of Salman, you will not be satisfied with stopping.
Salman’s life is the example for all seekers till the end of days. It is, for this reason, Sufi masters live by
his example, and every seeker on the spiritual path should be able to relate to him. He was principled
and without compromise, nothing deterred him from his goal. He is the embodiment of the wird a
seeker will recite to remind himself of his purpose.
َ‫َانتَمقصوديَورضاكَمطلوب‬
‫ي‬ ‫اله‬
‫ي‬
‫اعطنَمحبتكَومعرفتك‬
‫ي‬
This wird has been passed down from Khwaja Abdul-Khaliq al-Ghujdawani, one of the Masters of the
Khwajaghan order, what you now refer to as the Naqshbandi order. Later, within this order came the
reformer of the century Imam Rabbani Shaykh Ahmad Faruqi Sirhindi, who emphasised the
importance of shariah over spiritual states. If you look at any of the teachings of the masters within
this order, you will find they all emphasise this point. The same point is made by just looking at the
life of Salman.
All of Salman’s life can be understood by this one wird – ‘O my Lord, You are my Goal and Your Pleasure
is my Aim, grant me Your Love and Your Nearness’. But this should not be of any surprise, as after
Rasul Allah n and Sayyiduna Abu Bakr, the third master of the Naqshbandi order is Salman. Stating
that he is one of the Grand Masters of the order is obvious, but the point we are making is that this
fact alone allows for a connection between him and all seekers of this order.
A while later there was news that Sayyiduna Abu Bakr had become unwell. Immediately, Salman left
for Madinah. Before passing away Sayyiduna Abu Bakr gave him some counsel, “Indeed, Allah will
open the mouth of the treasures for you, but only take what you need and keep your simplicity.”
Simple words, but profound advice; this was their last meeting before Sayyiduna Abu Bakr passed.
When Sayyiduna Umar became Khalifa, he appointed Abu Darda as Qadi of Sham, and Salman was to
support the commanders of the Muslim armies in defeating the Persian empire. Madyan was the
capital of the Persian Empire, the resident people were, of course, Persian, spoke Farsi and followed
the Zoroastrian faith. This meant Salman was perfectly suited to help these people to accept Islam.
Salman’s responsibilities varied in the different battles. He looked after the needs of the soldiers, and
animals, which included food and supply, offered advice to the commanders and of course
participated in the fighting. No matter what the role was, Salman excelled in every duty.
In one particular battle the Muslims used catapults to defeat the enemy, an idea that was presented
by Salman previously at Taif. In another battle, the Muslims had to cross a river, and as of yet, they
had not come across the idea of ships. If they had to cross a river, they would simply march the army
and run the horses directly through the waters. Such was their conviction that nothing happened to
them, or their animals or belongings; everything was protected. It was here that many witnessed
Salman and the commander of the Muslim armies, Sa’d ibn Abi Waqqas, holding hands and crossing
the river with ease. Observing such occurrences, the Persians began to feel fear, as they felt that these
people were not ordinary and began to refer to them as Dhev – supernatural.
Achieving victory against the unbelievers, the Muslims stood within the white palace. Joyously, one
Sahabi said, “Allah hu Akbar! This white palace is what Allah and His Prophet n promised us!”
All the Sahaba praised the Almighty, as they recalled the battle of Khandaq and the event with the
large white stone. Each recognised their fortune of being part of a prophecy of Rasul Allah n that had
come to pass. Madyan was now conquered and seen as a great victory for the believers.
Soon after, Sayyiduna Umar instructed that Salman would now be the governor of this region.
Sayyiduna Umar was renowned for his foresight and understanding of individuals' strengths and
weaknesses. Westerners have written about him saying that had he ruled for another ten years, most
of the known world would have been under Muslim rule. So, selecting Salman for this role was no
doubt purposeful.
Even as a person who now commanded this region, Salman continued his simplicity. His appearance
was unlike that of anybody in a position of authority. This is contrary to what the locals were used to,
as the person responsible for the area would make it a point to be recognised as the one in charge.
But Salman would not even use an official residence, instead, he would spend most of his time in the
Mosque. He owned one blanket, which he would use as a shawl during the day and as bedding at
night.
Wherever he went for duty, he did not have any entourage of officials or guards around him; strangers
had no way of knowing he was the Governor and so could not recognise him. In one particular incident,
he was mistaken as a common labourer and was given baggage to be carried to its destination.
Because of this simplicity, the local people felt he was not the Governor they needed. There were
many issues in Madyan, so the locals approached him pleading, “We do not feel safe, as every night
there is a theft and looting. We hoped that the strong presence of our Governor would put a stop to
these bandits, but after seeing you, we fear the bandits will not take you seriously. You are a man of
God, and we need a firm hand to put fear into these rascals.”
Salman smiled and replied, “Do not worry, I will order the dogs of Madyan to take care of this
problem.” The people not only found this strange but also found it amusing. However, the next day
all who laughed, stood in shame and astonishment as they had witnessed how the dogs of Madyan
patrolled the streets and attacked the mischievous.
He ruled with open governance; any person could approach and meet with him to discuss their needs.
He did not take advantage of his position, nor did he withhold wealth or make use of any perks that
came with the job. Due to the fact, he was from the Sahaba of the Sufa, he had dedicated himself to
worshipping, learning and preserving the sunnah. He, therefore, possessed both knowledge and
wisdom, which Sayyiduna Ali would acknowledge when comparing him to Sayyiduna Luqman. He was
a worshipper of Allah, and his worship was based on knowledge; he was not merely an Abid, he was
also an Alim. He was a Mujahid in the way of Allah; wherever he went he upheld the banner of Islam.
So, you will appreciate when we say that the people of Madyan valued such greatness, and were more
than content with his authority.
As you recall, he had tried to marry whilst back in Madinah, which did not go as expected. So, now he
tried again by approaching Sayyiduna Umar for a proposal from within his extended family. Very happy
with the idea, Sayyiduna Umar called his family and spoke to them to find a suitable lady for marriage
to Salman. The tribe were reluctant to this proposal but held their true feelings from Sayyiduna Umar
as they did not want to upset him. So, the elders approached Salman and asked him not to put them
in such a difficult situation, as they felt they were being pressured. Salman replied to them saying, “I
swear by God, I do not want to get married into Umar’s family because he is the Khalifah. I consider
him a pious man, and I am hoping that if I were to marry from his family my children will be blessed,
and goodness will come from it.” Despite his noble intention, for whatever reason the tribe felt
uncomfortable and so Salman did not pursue it any further.
Many who could see the honour bestowed upon him by Allah and His Prophet n, wanted to form
some sort of connection with him. On one occasion a Sahabi himself came and offered his daughter’s
hand to him in marriage, but Salman politely refused.
Sometime later, he accepted and married Lady Baqira, and for a short while lived with his in-laws. The
family gifted him many things including furniture and other items, and when he saw them laid out in
his room, he said, “I cannot accept this. Rasul Allah n advised me to only keep things like a traveller.”
Keeping true to this advice, Salman returned everything. Eventually, when he was able to build a
house, it was simple and only held the bare necessities to survive.
He only married once and from this blessed union he had three daughters, and in another narration
possibly two sons, Abdullah and Muhammad. Nevertheless, there are no details of his children so it
cannot be certain which is accurate. He had another kunya as Abu Abdullah, but it is unsure whether
this was honorific or because of a son named Abdullah. However, according to one tradition he had
three daughters, and when they came of age one was married in Isfahan, and the other two in Egypt.
After the passing of Sayyiduna Umar, he continued his duties as the governor of Madyan under the
third Khalifa, Sayyiduna Uthman ibn Affan. During this time, he was sent on many expeditions where
he not only led and negotiated treaties but also commanded over 20,000 soldiers.
His role meant that he had access to much wealth. Along with the wage as the Governor of Madyan,
he also received 5000 dirhams annually from Sayyiduna Umar as part of his policy; which was
honoured by Sayyiduna Uthman. Salman remained committed to the simple life, and even what was
rightfully his to keep, he would give away to the poor and needy. His lack of desire for this world was
further testified upon his retirement. Whenever a governor was appointed, it was the practice of
Sayyiduna Umar to keep records of their assets and finances before, and after they retired. After
Salman’s retirement, the records of his finances showed essentially no change.
It is not certain at which point Salman did this, whether it was during his time as the governor or after
he retired, but once the Qur’an was compiled into a book form, Salman was the first to translate it
into another language, namely from Arabic to Farsi. He did this so that the people could learn its
teachings and understand the wisdom within it. He would hold gatherings in the Mosque and teach
students himself.
His calibre to teach was testified by one of the great Sahabi who is renowned for knowledge, Muaz
ibn Jabal. Before he passed, his students asked him to whom should they turn to for knowledge, he
named four companions of Rasul Allah n, one of whom was Salman. This was of course not without
reason, as Rasul Allah n said that Salman was granted from the special hidden knowledge – Ilm e
ladunni. Amongst a few select companions, he was also authorised by Rasul Allah n to give rulings.
If you recall earlier we said that his Arabic was weak, yet now it was extremely fluent, which is seen
by the Hadith he later narrates and the fact that he translated the Qur’an. Some give a reason for this
saying that he once visited Rasul Allah n and mentioned how his weak Arabic was affecting him. Jibril
came and suggested to Rasul Allah n to place his blessed saliva into his mouth. After this, his Arabic
was no different to that of natives.
His level of understanding, knowledge and wisdom was such that he was honoured by Allah as one of
the Najib. Rasul Allah n said that every prophet was given seven specific supporters to assist them
on their divine mission, but he was honoured and granted fourteen.
Abu Hurairah narrates that one day he was with the blessed prophet n when Surah al Jumma was
revealed. When Rasul Allah n came to the ayah, ‘along with others of them who have not yet joined
them in faith.’ [62:3]
He asked who this was referring to. Rasul Allah n remained silent and at this point, Salman joined
them. Rasul Allah n placed his noble hand on his shoulder and said that even if faith was placed on
Thuraiya (Pleiades, the highest star), then some men from his people would attain it.
Since the time of Salman, the Persians have made a significant contribution to Islam in various Islamic
sciences and disciplines. In the science of Fiqh, we know of Imam Abu Hanifah; in the science of Hadith,
authors of the ‘six authentic collections’: Bukhari, Muslim, Nasa’i, Ibn Majah, Abu Dawud and Timirdhi;
in the science of tasawwuf, the likes of Qushayri, Abdur Rahman al-Sulami, Al-Ghazali and so forth are
all of Persian descent. Without a doubt, Salman is the seed from which these great luminaries
sprouted.
Now we come to the end of his life. Rasul Allah n had once prayed a supplication for Salman saying
that may Allah give him shifa from all illnesses, and may he be forgiven for all mistakes and sins. After
this, Salman never had any illness or disease. He lived a healthy life with no concerns. However, when
it was his time, Salman became severely ill due to his stomach.
The news then spread of his illness and many Sahaba came to visit him. When Imam Hassan and other
prominent Sahaba like Sa’ad ibn Waqqas and Abdullah ibn Mas’ud came to enquire about his health,
they would find him weeping and upset.
Lying in his bed, Salman would look to his left and then to his right and then cry. Finding this strange,
his visitors would console him saying, “Our brother, why do you cry? Rasul Allah n was happy with
you, the khulafah were happy with you and you have not deviated from the path. This is a time of joy
for you, you will meet with Rasul Allah n and our brothers, so what is it that you fear?”
He looked at the mere few items in his house, pots, pans etc. and replied, “I have no desire for this
dunya or a long life; these do not concern me. But how can I be content with these black snakes around
me, these possessions from Dunya? I promised my beloved n that I will not keep more than what is
necessary for a traveller. I fear that I have not fulfilled my pledge, how will I then face Rasul Allah n?”
During this time Salman advised the next governor of Madyan, Sa’ad ibn Waqqas to fear Allah when
deciding matters; to keep taqwa on the forefront to be just; when dividing things to remain fair; and
when intending anything, to ask himself if it is for Allah’s sake or the ego.
Whilst visiting him before death others too asked for advice, he said to them, “If it is possible then
perform Hajj or Umrah, or attain martyrdom through Jihad. If that is not possible then spend all your
life and energies in learning the Qur’an and teaching it. Avoid at all cost the way of sin.”
When he was left alone, he asked his wife to bring the bottle of musk he was gifted after one particular
battle. He then asked Sayyidah Baqira to mix it with water and sprinkle it around his resting place, and
said, “The guests that are coming do not eat food, but they love nice fragrances.” After this, he told
his wife to leave him be and return downstairs. He also instructed her not to come up whilst she still
hears sounds from his room. Sayyidah Baqira then left him alone in his room.
After a while, she could not hear any sound coming from his room, so she went upstairs and found
that he had passed. In that moment of intimacy with his Lord, he passed without any person present.
Sayyidah Baqira later said, “There was a smile on his noble face and it seemed like he was in a peaceful
sleep.”
His janaza was either led by Imam Hassan or Sa’ad ibn Waqqas and his burial took place in Madyan.
Over time people have given different places for his burial, including Isfahan and even Jerusalem, but
Madyan is the most reliable.
All he left behind were two cushions, not even complete bedding, one water container for wudu, a
small utensil to wash clothes in, a water pitcher, little food and a few dirhams. Later when Imam
Hassan calculated the value of his worldly possessions, it was said to be worth no more than 20 to 30
dirhams.
You can still visit places in Madinah that are linked to him for barakah. One is the orchard where Rasul
Allah n planted the date trees to free him from slavery. The second is the place where he had his
camp at the Battle of the Trench. The exact place of his camp has been preserved with a mosque called
Masjid e Salman al Farsi.
In his life, he was very close friends with a former Jewish rabbi and convert to Islam, a famous Sahabi
called Abdullah ibn Salam.
As best of friends, they made a pact with each other; they agreed that the first to die between them
would come and tell the living what happened to him after death. When Salman suggested this,
Abdullah ibn Salam was surprised and asked how this was possible. Salman replied, “The soul of the
believer is free to go anywhere it wants, it is the unbelievers who are restricted.”
Later Abdullah ibn Salam narrates, “One day I was sleeping during siesta time, and I saw Salman in a
dream. After exchanging salaams, I asked how he found his akhirah. He replied, ‘It is very nice, and I
encourage you to trust in Allah, for tawakkul is truly a wonderful state to have’.”
We have now come to the end of our journey. Although it has been long, we hope it was of immense
benefit. We will leave you with our last bit of advice – loving and honouring this beloved companion
will no doubt please Allah and his Messenger n, and certainly this is where salvation lies.
wa min Allah at-tawfiq

Final Article for Sayyiduna Salman al-Farsi رضي الله عنه

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Final Article for Sayyiduna Salman al-Farsi رضي الله عنه

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ْ َ َّ َّ َ ُ ْ ُ َّ ْ َ ۟ ُ َّ

This was the start of Ruzbeh’s journey in seeking the truth.

wa min Allah at-tawfiq

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