Life of Abu Bakr al-Siddiq (عَلَيْهِ ٱلسَّلَامُ): History and Biography (2025)

Introduction:

When we reflect upon the lives of the great people, there emerge figures whose brilliance casts a luminous trail, figures whose lives resonate with lessons that etch deep into the hearts of seekers. Their tales are those of remarkable conviction, heralding profound truths, steering souls toward divine pleasure, and charting a course towards our ultimate abode. These are the luminaries who, akin to celestial constellations, illuminate our spiritual journey, and by delving into their narratives, we don't merely accumulate knowledge but absorb wisdom, insights, and invaluable life lessons that align our mortal sojourn with the divine will of Allah and His Messenger (ﷺ).

Our first guest in these lines is a man of immense stature, of high station, a servant of the Lord, inspired by the Messenger of God (ﷺ), who strived in the way of the Lord and spent all his wealth in His path. He aided the Messenger (ﷺ) when others forsook him, believed in him when others denied him, and stood by his truth when others called him a liar. Many of the sons of the believers know not of his deeds and diminish his due rights and rank, not valuing him as he ought to be valued. Not only the masses ignore him, but also the preachers, the speakers and the scribes! Perhaps because he is great besides one who is greater, noble beside one who is nobler; thus, the magnificence of the latter shadows that of the former.

We are about to engage with a monumental giant who lived his life as a ruler, from whom no virtue escaped, and no goodness was absent. He who salvaged Islam from an imminent threat and provided it life and stability. Under his feet, the towers of Kisra and Caesar began to crumble, and the whole world bowed before him. Yet, despite all this, he lived among the people with humility. In the winding alleys of Medina, he walked with the grace of the common man. To the uninitiated observer, amidst the thrum of daily life, he could easily be mistaken for a simple soul, unadorned by the weight of the world he had gently yet decisively shaped.

He is indeed the best of the companions without dispute. Since the prophets and the messengers, no sun has risen nor set upon a man better than he. Truly, he was the first among men to believe and when weighing his faith against that of the whole Ummah, his faith outweighed theirs. He is the modest, the bashful, the decisive yet merciful, the generous merchant, born with a pure Fitrah amid the days of Jahiliyyah and ignorance. He bore a resemblance to the Messenger (ﷺ) and was bestowed with more grace than any likeness.

He is a man unlike other men, his tale unlike other tales. He responded to the call of Islam without hesitation or reluctance. For those with pure hearts would never falter when called to the greatest truth. How could he not hasten to Islam when he had known the truth of the Messenger (ﷺ) even before his prophethood? He knew of his truthfulness, trustworthiness, good character, and noble nature. He knew he would never lie to mankind; how then would he lie about the Creator – the Most Exalted be He? Thus, his implicit stance, when standing beside the Messenger (ﷺ), was “Never have I found falsehood in thee.” But his spoken words were: “I bear witness that there is no god but God, and I bear witness that Muhammad is His servant and Messenger (ﷺ).”

His hand reached out to the Chosen One in allegiance, being the first hand to reach out to the Beloved. And here, through these lines, we are promised a glimpse into the virtues and moments he etched upon the annals of Islamic history with lines of light.

CHAPTER 1:

Who is Al-Siddiq, may God be pleased with him?

He is Abdullah ibn Uthman ibn Amir ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murrah ibn Ka'b ibn Lu'ay ibn Ghalib al-Qurashi al-Taymi. (Al-Muajam Al-Kabir, 1/52)

Born in Mina, he shares a common ancestor with the Prophet Muhammad (ﷺ) in their sixth grandfather, Murrah ibn Ka'b. He is commonly known by his kunya, Abu Bakr Ibn Abi Quhafa Al-Siddiq, which draws from the word "Bakr," meaning young camel." The term "Bakr" was also the name of a significant tribe, and Abu Bakr was given numerous Kunya throughout his life, each reflecting his noble stature, esteemed position, and honorable lineage.

Scholars unanimously agree that Abu Bakr was born after the Year of the Elephant, although they differ on the exact duration afterward. Some say it was 3 years later, others say 2 and a half years, while another group suggests 2 years plus a few unspecified months. Abu Bakr was raised in an honorable and noble environment, born to parents of esteemed status within their community. This upbringing fostered in Abu Bakr a character marked by nobility and a dignified standing among his people.

CHAPTER 2:

In the days of Jahiliyyah:

Verily, Al-Siddiq, may God be pleased with him, was exemplary in all aspects – even during the days of Jahiliyyah. Thus, it's no wonder that after his conversion to Islam, he became the best man after the Messenger of God (ﷺ). As was said: “The best among you in the age of Jahiliyyah are the best in Islam when they attain understanding.” (Al-Bukhari, No.3267)

Ibn Ishaq narrates: “The noble Abu Bakr, a paragon of gentility and grace, was held in the highest of esteem amongst his kinfolk, a jewel amidst the Quraish, peerless in closeness of blood and bond. He was deeply versed in the annals of their histories, their commendable deeds, and their transgressions. A man of grand stature and heralded repute, the nobles of Quraish did fervently seek audience in his company, often soliciting his counsel, drawn by his prodigious lore, his mastery in mercantile ventures, and his most affable companionship. Thus, in such noble pursuit, he endeavoured to summon those true-hearted amongst his clan, those with whom he would engage in profound discourse, guiding them towards the radiant beacon of the Almighty and the noble tenets of Islam.” (Ibn Hisham, 1/211)

“With his profound understanding of people and his extensive knowledge, Abu Bakr possessed great wealth, significant influence, and a vast trading network. He was noble and handsome, cherished and cultured, a host of gatherings, supportive in collective duties, attracting the elites of Mecca to his assembly for the unique conversation and the rare poetry he offered. Figures such as Utbah and Shaybah would sit with him, marveling at his discourse, and then he would serve them discussions over drinks of honey, raisin, and milk, prolonging their time with him.

After Abu Bakr embraced Islam and his followers in Mecca increased, Quraysh sought to dissuade the well-known figure Utbah ibn Rabiah from his company, fearing he would be swayed by Abu Bakr's eloquent call, his kindness, his compassionate tears, and his profound humility. They taunted him, saying: You only visit Ibn Abi Quhafa for his delicious honey or his tasty brews. They resorted to such disparagement because Utbah, despite his seniority, wisdom, forbearance, and insight, was burdened with a needy family, and scant resources, so due to their mockery he stopped visiting Abu Bakr [and killed while fighting Muslims in Badr].” (Al-Uthmaniyya, 26)

He, may God be pleased with him, had forbidden himself wine in the age of Jahiliyyah and never drank it, neither in the days of Jahiliyyah nor in Islam. For once, he saw a drunken man placing his hand in filth, bringing it near his mouth, and then turning away when he smelled its stench. Hence, he did vow a solemn oath to forever shun any drinks.

He never prostrated before an idol. He, once, said in a gathering of the companions of the Messenger of God (ﷺ): “I have never prostrated to an idol. When I came of age, my father took me to a place with idols and said, 'These are thy gods.' Leaving him, Abu Bakr approached an idol and said, 'I am hungry, feed me,' but received no reply. He said, 'I am naked, clothe me,' but received no reply. Then, he cast a stone at it, and it fell face down." (Al-Tarikh Al-Islami, 3/31)

CHAPTER 3:

The Embrace of Islam:

Narrated by Abu Sa'id Al-Khudri, may Allah be pleased with him, he said: Abu Bakr questioned, "Am I not the most deserving among the people for this?" referring to the Caliphate, "Was I not the first to embrace Islam? Am I not the companion in such-and-such matter? Am I not the friend in such-and-such incident?" (Al-Tirmidhi, No.2898)

Imam Al-Suyuti remarked: “It’s spoken by some that the first to step into the embrace of Islam was Ali, whilst others do proclaim it to be Khadijah. Yet, let these words not sow discord, for clarity can be found. The venerable Abu Bakr, it is said, was the premier man to find the light, whilst young Ali was the foremost lad, and the noble Khadijah, the maiden unmatched in her piety. This harmonious accord, prithee note, was first voiced by the revered Imam Abu Hanifa, unto whom may Allah's infinite mercy flow.” (Tarikh Al-Khulafa, 34)

As fast as Abu Bakr, may Allah be pleased with him, embraced Islam, he took upon himself the mantle of faith, going forth to invite people to the path of Allah, the Most High. Through his efforts, 6 of the 10 whom the Prophet (ﷺ) later gave glad tidings of Paradise accepted Islam. On the Day of Resurrection, they shall be in the scale of his good deeds. Indeed, many others besides these noble souls accepted Islam at his hands. Thus, should a caller to faith be, caring for the concerns of those around him, fearing for them the punishment of Allah, and guiding them to His pleasure and paradise!

CHAPTER 4:

The Prophet Named Him 'Atiq:

Among the beautiful distinctions is that the one who named Abu Bakr as 'Atiq (i.e. Freed from the fire) was the beloved Prophet (ﷺ). Narrated by the Mother of believers Aisha, may Allah be pleased with her, "I was in the Prophet's house and his companions were in the courtyard. Between us was a curtain. Abu Bakr approached, and the Messenger of Allah said, 'Whoever wishes to see a man freed from the fire, let him look at this one.' Although his given name by his family was Abdullah, Ibn Uthman, the title 'Atiq overpowered." (Al-Tirmidhi, No.3679)

On another occasion, Aisha, may Allah be pleased with her, recounted: "Abu Bakr Al-Siddiq entered the presence of the Messenger of Allah (ﷺ). The Prophet (ﷺ) said to him, 'Rejoice, for you are the one whom Allah has freed from the Fire.' From that day on, he was called 'Atiq." (Al-Tirmidhi, No.3679)

CHAPTER 5:

Abu Bakr is Superior to the Believer from the Family of Pharaoh:

Ibn Al-Qayyim - may God have mercy upon him - spoke of the virtues of this close companion, saying, “He surpasses the believer within Pharaoh's keep, for one hid his faith deep, while the other's did leap. The believer of Yaseen, in fleeting fervor, did strive, yet the close companion, for years, kept his faith alive. When the bird of need circled the vast realm of selflessness, it called out, {Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him, ye will return.} [Quran 2:245] Upon contentment’s meadow, his love of wealth he did lay, and upon poverty's bed, with conviction, he did stay. The bird bore this love to the vessel of vast increase, perched high on sincerity's tree, its song did never cease. In Islam’s grand archways, he stood, both firm and tall, chanting, {Far removed from it [i.e., The Flaming Fire] will be the righteous Who giveth his wealth that he may grow (in goodness).} [Quran, 92:21]

His tales, verses of honor, in reverence were unfurled, as Ansar and Muhajirin, around his banner, they twirled. Those who scorn his name, with envy, their hearts do blaze, every time his virtues are sung, their disdain does rise. Hear ye, hear ye, the tale of the {the second of two; when they two were in the cave} [Quran 9:40], so grand, for he called to Islam, with an unwavering, steadfast hand. On clear paths of proof, without a falter, he did tread, against foes, he stood firm, by unwavering belief, he was led. His wealth, he did share, and from his resolve, he'd never sway, for every dinar spent, in the cave's tale, his legacy will forever stay.

In days of yore, when tales were told of faith and might, questions arose, answers sought, about the Prophet's knight. Who besides the Prophet (ﷺ) in youth did stand? First, to believe, take prayer's hand?

Who prayed first and last, his devotion never ceased? Beside him in death, in earth's embrace, they found peace.

Hearken, for the right of the neighbor is nigh, against apostates, he arose, a gleaming star in the sky. With piercing insight, the scripture's essence he'd unweave, lovers in his virtues rejoice, while haters in shadows grieve. Al- Rawafidh, they wince, at his name's radiant mention, from such gatherings, they flee, but where lies their exemption?

How often did he shield the Messenger (ﷺ), with wealth and being? Closest in life and in death, their bond ever-seeing. His virtues clear as day, no shadow of doubt to cast, who dares shield their gaze from the sun's blazing mast? Into a cave, a refuge, with danger close at hand, yet the Prophet (ﷺ) spoke, "God's with us, in this barren land." Anxiety stilled, serenity reigned, and peace did reside, the heralds proclaimed, "The second, in the cave did bide." His love, the essence of true faith, pure and divine, disdain for him shows malintent, a nefarious sign. Best of companions, of kin, evidence does proclaim, without his rightful leadership, Ibn Al-Haniifiyah [i.e., Son of Faith] is not his name.

Halt, halt! Al-Rawafidh in hatred's grip do fade, by God, not in whimsy, but in reverence our love was laid. No one we hold higher, to him we're ever true, Ali's words guide us, shining as morning dew. "If the Messenger (ﷺ) finds favor in you," Ali proclaimed true, "Shouldn't we in earthly matters find favor too?" By God, upon Rawafidh, retribution did descend, by God, the close companion's rights we'll defend. In his glowing praises, our voices unite and rise, acknowledgingthe light, a beacon in our eyes. Al-Rawafidh, take heed, stand not with us in line, for in our sacred assembly, there's no place for thine.” (Al-Fawaid, 111)

Ibn Al-Jawzi said: “And from Ibn 'Abbas, he said: “The first to pray was Abu Bakr - may God bestow His mercy upon him - in earnest. Thereafter, he cited the verses of Hassan:

Indeed, scholars of history and biographies mentioned that Abu Bakr witnessed alongside the Messenger of God (ﷺ), the Battle of Badr and missed not a moment of it. He stood firm during the Battle of Uhud with the Messenger of God (ﷺ) when people retreated. The Messenger of God (ﷺ) handed him the grand banner on the Day of Tabuk. And when he embraced Islam, he had in possession 40,000 dirhams; from which he freed slaves and strengthened the Muslims. He was the first to compile the Quran, and he remained pure, refraining from intoxicants in both the times of Jahiliyah and Islam. (Sifat Al- Safwah, 1/97)

CHAPTER 6:

The Rank of Al-Siddiq:

It is related from Abi Al-Darda’s narration, may God be pleased with him, who said: While I was sitting with the Prophet, Abu Bakr came, lifting up one corner of his garment and uncovering his knee. The Prophet (ﷺ) said, "Your companion has had a quarrel." Abu Bakr greeted the Prophet (ﷺ) and said, "O Allah's Messenger (ﷺ)! There was something (i.e. quarrel) between me and the Ibn Al- Khattab. I talked to him harshly and then regretted that, and requested him to forgive me, but he refused. This is why I have come to you." The Prophet (ﷺ) said thrice, "O Abu Bakr! May Allah forgive you." In the meanwhile, Umar regretted (his refusal of Abu Bakr's excuse) and went to Abu Bakr's house and asked if Abu Bakr was there. They replied in the negative. So, he came to the Prophet (ﷺ) and greeted him, but signs of displeasure appeared on the face of the Prophet (ﷺ) till Abu Bakr pitied (Umar), so he knelt and said twice, "O Allah's Messenger (ﷺ)! By Allah! I was more unjust to him (than he was to me)." The Prophet (ﷺ) said, "Allah sent me (as a Prophet) to you (people) but you said (to me), 'You are telling a lie,' while Abu Bakr said, 'He has said the truth,' and consoled me with himself and his money." He then said twice, "Won't you then give up harming my companion?" After that nobody harmed Abu Bakr." (Bukhari, No.3661)

Amr Ibn Al-'As reported that Allah's Messenger (ﷺ) sent him in command of the army despatched to Dhat-as-Salasil. When Amr came back to the Prophet (ﷺ) he said: Who amongst people are dearest to you? He said: A'isha. He then said: Who amongst men? He said: Her father, and I said: And who next? He said: Umar. He then enumerated some other men. (Muslim, No.2384)

CHAPTER 7:

Abu Bakr Shall Be Called From All Eight Gates Of Paradise:

Abu Hurairah, may God be pleased with him, conveyed: " I heard Allah's Messenger (ﷺ) saying, "Anybody who spends a pair of something in Allah's Cause will be called from all the gates of Paradise, "O Allah's slave! This is good.' He who is amongst those who pray will be called from the gate of the prayer (in Paradise) and he who is from the people of Jihad will be called from the gate of Jihad, and he who is from thosewho give in charity (i.e. Zakat) will be called from the gate of charity, and he who is amongst those who observe fast will be called from the gate of fasting, the gate of Raiyan." Abu Bakr said, "He who is called from all those gates will need nothing," He added, "Will anyone be called from all those gates, O Allah's Messenger (ﷺ)?" He said, "Yes, and I hope you will be among those, O Abu Bakr.'" (Bukhari, No.3666)

Ibn Al-Qayyim, may God have mercy on him, commented on the gates of paradise:

CHAPTER 8:

Virtues and Merits of Abu Bakr:

By the Almighty, verily we find ourselves lacking in words to adequately convey such virtues. Yet, even a fraction of these merits is immense and profound.

Narrated by Abu Sa’eed Al-Khudri, may God be pleased with him, he said, the Messenger of God (ﷺ) stated: " The person who has favored me most of all both with his company and wealth, is Abu Bakr. If I were to take a Khalil (i.e. close friend) other than my Lord, I would have taken Abu Bakr as such, but (what relates us) is the Islamic brotherhood and friendliness. All the gates of the Mosque should be closed except the gate of Abu Bakr." (Bukhari, No.3654)

Narrated Anas bin Malik: that the Messenger of Allah (ﷺ) said: "The most merciful of my Ummah to my Ummah is Abu Bakr, and the most severe of them concerning the order of Allah is Umar, and the most truly modest of them is Uthman bin Affan. The most knowledgeable of them concerning the lawful and unlawful is Mu'adh Bin Jabal, the most knowledgeable of them concerning (the laws of) inheritance is Zaid bin Thabit, the best reciter (of the Qur'an) among them is Ubayy bin Ka'b, and every Ummah has a trustworthy one, and the trustworthy one of this Ummah is Abu Ubaidah Bin Al-Jarrah." (Al-Tirmidhi, No.3790)

Abu Sa'id Al-Khudri said: The Prophet (ﷺ) said, "The dwellers of Jannah will look at those in the upper abodes above them as you look at a shining star which remains in the eastern or western horizon; such will be the difference in superiority which some of them have over others." The Messenger of Allah (ﷺ) was asked: "Will those be the dwellings of the Prophets which no one else will be able to reach?" He replied, "Yes, but by Him in Whose Hand my soul is! men who believed in Allah and acknowledged the truthfulness of the Messengers will reach them; Amongst them are Abu Bakr and Umar." (Sahih Al-Jami’ No.2030)

The Prophet (ﷺ) declared: "There is no favor due upon us from anyone, except that we have repaid him, with the exception of Abu Bakr. Verily upon us, there is a favor due to him, which Allah will repay him on the Day of Judgement. (Al- Tirmidhi, No.2894)

Ibn Mas’ud, may God be pleased with him, related: "Follow those who come after me, my companions Abu Bakr and Umar." (Sahih Al-Jami’ No.1144)

Narrated by Abu Bakrah that: One day the Prophet (ﷺ) said: Which of you had a dream? A man said: It is I. I saw as though a scale descended from the sky. You and Abu Bakr were weighed, and you were heavier; Abu Bakr and Umar were weighedand Abu Bakr was heavier: Umar and Uthman were weighed and Umar was heavier; then the scale was taken up. We saw signs of dislike on the face of the Messenger of Allah (ﷺ). (Abu Dawood, No.4634)

This indicates Abu Bakr's superiority over Umar and others. Regarding the Prophet’s distress, the author of "Tuhfat Al-Ahwadhi" commented: This is due to the interpretation of the ascending scale indicating the decline of affairs and the rise of tribulations after Umar's caliphate. Furthermore, the weighing of one against the other implies that the one who outweighs is superior to the one outweighed.”

Ali ibn Abi Talib, may God be pleased with him, narrated: The Prophet (ﷺ) said to me: "Abu Bakr and Umar are the Masters of the elder people among the inhabitants of Paradise, from the first ones and the last ones, not including the Prophets and the Messengers. Do not inform them O 'Ali." (Al-Tirmidhi, No.3666)

Abdul Rahman bin Awf, may God be pleased with him, said: "I heard the Messenger of God (ﷺ) declare: Abu Bakr is in Paradise, Umar is in Paradise, Uthman is in Paradise, Ali is in Paradise, Talhah is in Paradise, Al-Zubair is in Paradise, Abdur-Rahman bin Awf is in Paradise, Sa'd bin Abi Waqqas is in Paradise, Sa'eed bin Zaid is in Paradise, and Abu Ubaidah bin Al-Jarrah is in Paradise.'" (Al-Tirmidhi, No.3747)

Ibn Umar, may God be pleased with them both, related that: "The Messenger of Allah (ﷺ) used to go out to his Companions from The Muhajirin and the Ansar while they were sitting, and Abu Bakr and Umar would be with them. No one would lift their sight towards him except Abu Bakr and 'Umar, because they used to look at him, and he would look at them, and they would smile at him, and he would smile at them." (Al-Tirmidhi, No.3668) Ibn Umar, also narrated: "The Messenger of God (ﷺ) said to Abu Bakr, 'You are my companion by the Hawdh and my companion in the cave.'" (Al-Tirmidhi, No.3668)

In "Tuhfat Al-Ahwadhi," it is stated: "You are my companion at the Hawdh, meaning Al-Kawthar, and my companion in the cave, referring to the cavern in Mount Thawr, to which they sought refuge during their Hijrah."

Abu Bakr, said: "While were in the cave, I said to the Prophet (ﷺ): 'If one of them were to look down at his feet, then he would see us under his feet.' So, he said: 'O Abu Bakr! What do you think about two, the third of whom is Allah?'" (Bukhari, No.3653).

Ibn Umar - may Allah be pleased with both - recounted: "We used to consider the most noble among people during the Prophet's time: first Abu Bakr, then Umar Ibn Al-Khattab, followed by Uthman Affan - may Allah be pleased with them." (Al- Bukhari, No.3655)

Anas bin Malik narrated that: The Prophet (ﷺ) once climbed the mountain of Uhud with Abu Bakr, Umar and Uthman. The mountain shook with them. The Prophet (ﷺ) said (to the mountain), "Be firm, O Uhud! For on you, there are no more than a Prophet, a Siddiq and two martyrs. (Bukhari, No.3675)

Abu Hurairah - may Allah be pleased with him - reported: that the Messenger of Allah (ﷺ) said: "What an excellent man is Abu Bakr, what an excellent man is Umar, what an excellent man is Abu Ubaidah bin Al-Jarrah, what an excellent man is Usaid bin Hudair, what an excellent man is Thabit bin Qais bin Shammas, what an excellent man is Mua'dh bin Jabal, andwhat an excellent man is Mu'adh bin Amr bin Al-Jamuh." (Al-Tirmidhi, No.3795) From Abu Musa Al-Ashari he said: I performed ablution in my house and then went out and said, "Today I shall stick to Allah's Messenger (ﷺ) and stay with him all this day of mine (in his service)." I went to the Mosque and asked about the Prophet. They said, "He had gone in this direction." So, I followed his way, asking about him till he entered a place called Bir Aris. I sat at its gate that was made of date-palm leaves till the Prophet (ﷺ) finished answering the call of nature and performed ablution. Then I went up to him to see him sitting at the well of Aris at the middle of its edge with his legs uncovered, hanging in the well. I greeted him and went back and sat at the gate. I said, "Today I will be the gatekeeper of the Prophet." Abu Bakr came and pushed the gate. I asked, "Who is it?" He said, "Abu Bakr." I told him to wait, went in and said, "O Allah's Messenger (ﷺ)! Abu Bakr asks for permission to enter." He said, "Admit him and give him the glad tidings that he will be in Paradise." So, I went out and said to Abu Bakr, "Come in, and Allah's Messenger (ﷺ) give you the glad tidings that you will be in Paradise" Abu Bakr entered and sat on the right side of Allah's Messenger (ﷺ) on the built edge of the well and hung his legs in the well as the Prophet (ﷺ) did and uncovered his legs. I then returned and sat (at the gate). I had left my brother performing ablution and he intended to follow me. So, I said (to myself). "If Allah wants good for so-and-so (i.e. my brother) He will bring him here." Suddenly somebody moved the door. I asked, "Who is it?" He said, "Umar bin Al-Khattab." I asked him to wait, went to Allah's Messenger (ﷺ), greeted him and said, Umar bin Al-Khattab asks the permission to enter."

He said, "Admit him, and give him the glad tidings that he will be in Paradise." I went to Umar and said, "Come in, and Allah's Messenger (ﷺ), gives you the glad tidings that you will be in Paradise." So, he entered and sat beside Allah's Messenger (ﷺ) on the built edge of the well on the left side and hung his legs in the well. I returned and sat (at the gate) and said, (to myself), "If Allah wants good for so-and-so, He will bring him here." Somebody came and moved the door. I asked, "Who is it?" He replied, "Uthman bin Affan." I asked him to wait and went to the Prophet (ﷺ) and informed him. Hesaid, "Admit him, andgive him the glad tidings of entering Paradise, I asked him to wait andwent to the Prophet (ﷺ) and informed him. He said, " Admit him, and give him the glad tidings of entering Paradise after a calamity that will befall him." So, I went up to him and said to him, "Come in; Allah's Apostle gives you the glad tidings of entering Paradise after a calamity that will befall you. "Uthman then came in and found that the built edge of the well was occupied, so he sat opposite to the Prophet (ﷺ) on the other side. Sa`id bin Al-Musaiyab said, "I interpret this (narration) in terms of their graves." (Bukhari, No.3674)

Ibn Abi Malika heard Ibn Abbas saying: "When (the dead body of) Umar was put on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was Ali bin Abi Talib. Ali invoked Allah's Mercy for Umar and said, "O Umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, for very often I used to hear the Prophet (ﷺ) saying, 'I, Abu Bakr and Umar went (somewhere); I, Abu Bakr and Umar entered (somewhere); and I, Abu Bakr and Umar went out."' (Bukhari, No.3685)

CHAPTER 9:

Al-Siddiq and His Deep Love for the Beloved:

Indeed, Abu Bakr's love for the Prophet (ﷺ) overwhelmed his heart, soul, and senses. He wished to sacrifice himself, his family, wealth, and all people for the Prophet (ﷺ). Aisha, may God be pleased with her, narrated that when the Prophet's companions, numbering 38, convened, Abu Bakr pleaded to the Prophet (ﷺ) during the day, saying, "O Abu Bakr, we are few." Regardless, Abu Bakr persisted until the Prophet (ﷺ) appeared and Muslims dispersed around the mosque, with each man among his clan. Abu Bakr stood among the people as an orator while the Prophet sat. He became the first to call to God and His messenger. This angered the pagans who attacked him and other Muslims. He was trampled and severely beaten, especially by Utba Ibn Rabia who inflicted such severe injuries to his face with a pair of shoes that one could no longer distinguish his eyes from his nose due to his swollen face.

Abu Bakr fell unconscious and was brought to his house by Banu Taym, his kinsmen, in a precarious condition, his life hanging by a thread. He regained consciousness late in the afternoon, but even then, the first thing he asked was whether the Prophet (ﷺ) was well and safe! His relations with the Prophet (ﷺ) endangered him for his concern for the Prophet (ﷺ), on whose account he had to suffer so grievously. Then, hardly raising his voice, he repeated his question to Umm Jamil, who had also accepted Islam. Umm Jamil motioned towards his mother who was standing near her, but Abu Bakr insisted on knowing about the Prophet (ﷺ), saying that there was no harm in telling him in her presence. At last, Umm Jamil told him that the Prophet (ﷺ) was fine, but Abu Bakr (ﷺ) would not be satisfied until he had himself seen the Prophet (ﷺ). He said, “I have taken a vow that I would not eat or drink anything until I have seen the Prophet (ﷺ) myself.” The two women waited until everybody had departed and then they brought Abu Bakr to the Prophet (ﷺ) who was moved to see his pitiable condition. The Prophet (ﷺ) prayed for his mother and invited her to accept Islam. It is reported that she readily pledged her trust in the Prophet of God (ﷺ). (Al- Bidaya wa'l-Nihaya, 1/ 439-41)

CHAPTER 10:

A Moment that Pens Struggle to Describe:

Behold, a radiant page from the life of Al-Siddiq - may Allah be pleased with him- who sacrificed his soul and wealth for Allah, and for the Messenger of Allah (ﷺ).

Ali ibn Abi Talib recounted: "I witnessed the Messenger of Allah (ﷺ) being tormented by the Quraysh. One would frighten Him, and another would push Him about. They would mockingly say: 'Is it you who declared all the deities as one God?' By Allah, none but Abu Bakr approached us. He would fend off one, push another, and shield a third, exclaiming: {Woe unto you! Would ye kill aman because he saith: My Lord is Allah, and hath brought you clear proofs from your Lord? If he is lying, then his lie is upon him; and if he is truthful, then some of that wherewith he threateneth you will strike you. Lo! Allah guideth not one who is a prodigal, a liar.} (Quran 40:28) Then, lifting the cloak he wore, tears streaming down to his beard, he pronounced, 'I beseech you, is the believer from the house of Pharaoh better or Abu Bakr? When silence prevailed, he implored: 'Answer me! By Allah, an hour from Abu Bakr is superior to a thousand hours from the likes of the believer from Pharaoh's house. One concealed his faith, while the other announced his openly.” (Tarikh Al-Khulafa, 37)

Narrated Urwa bin Az-Zubair: I asked Ibn Amr bin Al-As, "Tell me of the worst thing which the pagans did to the Prophet." He said, "While the Prophet (ﷺ) was praying in the Hijr of the Kaabah; Uqba bin Abi Mu'ait came and put his garment around the Prophet's neck and throttled him violently. Abu Bakr came and caught him by his shoulder and pushed him away from the Prophet (ﷺ) and said, {Woe unto you! Would ye kill a man because he saith: My Lord is Allah, and hath brought you clear proofs from your Lord? If he is lying, then his lie is upon him; and if he is truthful, then some of that wherewith he threateneth you will strike you. Lo! Allah guideth not one who is a prodigal, a liar.} (Quran 40:28)

CHAPTER 11:

I Would Never Betray the Messenger's Trust:

Abdullah ibn Umar, may Allah be pleased with them both, narrated: Umar bin Al-Khattab said, "When Hafsa bint Umar became a widow after the death of (her husband) Khunais bin Hudhafa As-Sahmi who had been one of the companions of the Prophet, and he died at Medina. I went to Uthman bin Affan and presented Hafsa (for marriage) to him. He said, 'I will think it over.’ I waited for a few days, then he met me and said, 'It seems that it is not possible for me to marry at present.' " Umar further said, "I met Abu Bakr Al-Siddiq and said to him, 'If you wish, I will marry my daughter Hafsa to you." Abu Bakr kept quiet and did not say anything to me in reply. I became more angry with him than with Uthman. I waited for a few days and then Allah's Messenger (ﷺ) asked for her hand, and I gave her in marriage to him. Afterwards, I met Abu Bakr who said, 'Perhaps you became angry with me when you presented Hafsa to me and I did not give you a reply?' I said, 'Yes.' Abu Bakr said, 'Nothing stopped me from respondingto your offer except that I knew that Allah's Apostle (ﷺ) had mentioned her, and I never wanted to let out the secret of Allah's Messenger (ﷺ). And if Allah's Apostle had refused her, I would have accepted her.' " (Bukhari, No.5122)

As you can see, dear reader, the subtleties of Abu Bakr's silence are moving, painting the portrait of a man whose loyalty was not just of outward proclamations but deeply embedded in his very soul. His deference to the Prophet (ﷺ) over personal gain or societal expectation showcases the depths of their bond, a camaraderie that transcended conventional ties!

CHAPTER 12:

His Alms for the Path of Allah:

The Prophet (ﷺ) once remarked, "There is no hand greater in my esteem than that of Abu Bakr who aided me with his person and his wealth and gave me his daughter in marriage." (Al-Jami’ Al-Kabir, No.5517)

From Hisham bin Urwa, his father reported, "Upon embracing Islam, Abu Bakr had 40000 [Dirhams], all of which he expended in the way of Allah. He emancipated 7 individuals (slaves), each persecuted for the sake of Allah. Among them were Bilal, Amir bin Fuhayra, Zinnira, an-Nahdiyya and her daughter, a maid from Bani Mu’ammil, and Umm Ubays." (Asad al-Ghaba, 3/325)

Allah the Exalted decreed: {Far removed from it [i.e., The Flaming Fire] will be the righteous Who giveth his wealth that he may grow (in goodness). And none hath with him any favour for reward, Except as seeking (to fulfil) the purpose of his Lord Most High. He verily will be content.} (Quran, 92:17-21) The esteemed Imam Al-Qurtubi stated: “The majority view is that this Ayah was revealed about Abu Bakr, may Allah be pleased with him. What distinction can be grander than this, and what emblem is more precious?”

Abdullah ibn Mas‘ood said: “The first people to declare their Islam publicly were seven: the Messenger of Allah (ﷺ), Abu Bakr, Ammaar and his mother Sumayyah, Suhayb, Bilaal and Al-Miqdaad. With regard to the Messenger (ﷺ), Allah protected him through his paternal uncle Abu Taalib. With regard to Abu Bakr, Allah protected him through his people. As for the rest, the Mushrikiin seized them and made them wear coats of chain-mail and exposed them to the intense heat of the sun. There was none of them who did not do what they wanted them to do, except for Bilaal. He did not care what happened to him for the sake of Allah and his people did not care what happened to him. Then they gave him to the children, who took him around in the streets of Makkah whilst he was saying, Ahad, Ahad (One, One). Upon this, the Prophet (ﷺ) passed by, saying, ‘Ahad, meaning Allah the Almighty, will rescue you.'

Then he said to Abu Bakr, 'O Abu Bakr! Verily, Bilal is being tortured for the sake of Allah.' Recognizing the intent of the Messenger of Allah (ﷺ), Abu Bakr hastened to his dwelling, took a gold bar, and proceeded to Umayyah, Bilal's master. He inquired, 'Would you sell Bilal to me?' Upon agreement, he purchased and then freed Bilal. The polytheists sneered, 'Abu Bakr only freed him for the favor Bilal held for him.' Upon this, the verse was revealed: {And none hath with him any favour for reward, Except as seeking (to fulfil) the purpose of his Lord Most High. He verily will be content.} (Quran, 92:21). (Al-Jami, 20/87 - Ibn Maajah, No.150)

Narrated Jabir bin Abdullah: Umar used to say, "Abu Bakr is our chief, and he manumitted our chief," meaning Bilal. (Bukhari, No.3754)

Umar ibn Al-Khattab, may Allah be pleased with him, recounted: “We were ordered by the Messenger of Allah (ﷺ) to give in charity, and that coincided with a time in which I had some wealth, so I said, ‘Today I will beat Abu Bakr, if ever I beat him."' So, I came with half of my wealth, and the Messenger of Allah (ﷺ) said: "What did you leave for your family?" I said: "The like of it." And Abu Bakr came with everything he had, so he said: "O Abu Bakr! What did you leave for your family?" He said: "I left Allah and His Messenger for them." I said: '[By Allah] I will never be able to beat him to something.'" (Al-Tirmidhi, No. 3675)

CHAPTER 13:

Abu Bakr Always Hastens to Every Good Deed:

It was narrated by Abu Hurairah, may Allah be pleased with him, who said: The Messenger of Allah (ﷺ) asked, " Who fasted among you today? Abu Bakr replied: I did. He (the Prophet again) said: Who among you followed a bier today? Abu Bakr replied: I did. The Prophet (ﷺ) said: Whoamongyou fed a poor man today? Abu Bakr replied: I did. He, again, said: Who among you visited an invalid today? Abu Bakr said: I did. Upon this, the Messenger of Allah (ﷺ) said: Anyone in whom, these good deeds, are combined will certainly enter paradise.” (Muslim, 1028)

Bakr Al-Muzani remarked, "Abu Bakr didn't surpass the companions of Muhammad (ﷺ) in fasting or prayer but rather something that took root in his heart." Ibrahim elucidated, based on what was relayed from Ibn Aalia, saying, "What resided in his heart was profound love for Allah, the Mighty and Majestic, and sincere counsel for His creation." (Istinshaq Nasim Al-Uns, 13)

CHAPTER 14:

His Noble Stance During the Al-Israa and Mi'raaj:

During the event of Al-Israa and Mi'raaj, the pagans approached Abu Bakr, challenging him, "Your friend claims that his Lord took him on a night journey to Al-Masjid Al-Aqsa. We take a whole month to travel there with our camels!" Abu Bakr immediately responded, "If he said so, he spoke the truth." In another narration, Abu Bakr quickly affirmed his belief by saying, "I believe him regarding the heavenly revelations, morning or evening. So, why wouldn't I believe him concerning Al-Masjid Al-Aqsa?" (Al-Bidaya wa'l-Nihaya, 3/08). Thus, it is said that Abu Bakr was named 'Al-Siddiq' (i.e. truthful) especially after the Israa and Mi'raaj event. When the Prophet (ﷺ) informed Angel Jibreel that his people might not believe him about this journey, Jibreel assured him, "Abu Bakr will surely believe you; he is Al-Siddiq." (Al-Tabsirah, 1/ 338)

Furthermore, Ali ibn Abi Talib, may Allah be pleased with him, often swore by Allah that Abu Bakr’s name, 'Al-Siddiq,' was sent down from the heavens. (Fath Al-Bari, 11/8)

CHAPTER 15:

His Noble Stance on the Blessed Night of Hijrah:

If we were ever to forget, we must always remember his commendable position on the blessed night of Hijrah (i.e., Migration). The leaders of Quraysh convened in Dar Al-Nadwa, planning to assassinate the Prophet.

Aisha, may Allah be pleased with her, recounted that on that day, the Prophet (ﷺ) was in Makkah. He told the Muslims, "Behold, the divine vision hath shown me your destined place; a land rich with date palms, nestled between two plains of molten stone." Ere this voyage to Medina, a handful of believers had sought refuge there, and others, having sought sanctuary in distant Al-Habashah, returned to lay roots in Medina's embrace”. Abu Bakr, in preparation for this eminent voyage, gathered his provisions. Yet, upon the Prophet's counsel, "Stay thy hand, for I await divine permission for our Hijrah," Abu Bakr, with hope gleaming in his eyes, responded, "Dost thou truly await such a sign? By my forebears, I stand by thee!" The Prophet (ﷺ) affirmed, causing Abu Bakr to keep ready his steadfast commitment. Forsooth, he had nourished two camels for four moons, awaiting this very calling. Yet, as malevolent hearts conspired, laying designs most heinous to strike down the Prophet (ﷺ), the Angel Gabriel, in divine radiance, did descend. Bearing tidings from the Exalted One, he alerted the Prophet (ﷺ) to the Quraysh's dark machinations, proclaiming the Lord's blessing for the impending Hijrah. The Angel, in unequivocal tones, declared, 'Rest not this eve upon your accustomed bedstead.' (Al-Sirah Al-Nabawiyah, 1/482).

During this monumental voyage, unto Abu Bakr – upon whom Allah's grace ever shine - the Prophet (ﷺ) went, deliberating and charting the phases of their Great Hijrah.

Upon a day, as we, [Aisha, may Allah be pleased with her, continues her recount] under the roof of Abu Bakr's abode, sat in quiet reprieve, a voice inquired, “Behold! The Prophet, shrouded in cloth, approaches at an hour unfamiliar to our customary meetings.” Abu Bakr, with urgency in his voice, pronounced, “By my lineage, given unto him as a sacrifice, verily, he approaches now for matters most pressing.” As the Prophet (ﷺ) neared, he sought permission to cross the threshold, which was promptly granted. Upon entering, he implored Abu Bakr: “Pray, bid all within thy company to depart.” Towhich Abu Bakr responded, “Nay, but those present are naught but kin. Would that I be offered in thy stead, O Cherished Messenger!” The Prophet (ﷺ) then intoned, “The time has come for our Hijrah.” Awestruck, Abu Bakr queried, “Am I to be by your side on this journey?” The esteemed Messenger affirmed, “Indeed.” With fervor, Abu Bakr exclaimed, “O Noble Messenger, in thy name, let one of these she-camels be thy steed!” To which the Prophet (ﷺ) responded, “But only with fair coin shall it be so.”

In haste did we ready their provisions, packing sustenance in a leather satchel. Lady Asma, the progeny of Abu Bakr, in her resolve, rents a piece from her girdle to secure the satchel. Thus, she was ever after known as “Dhat Al-Nitaqayn”, i.e. the Maiden of Twin Belts. (Bukhari, 7/272).

On that ominous night, the Messenger of Allah (ﷺ), directed Ali ibn Abi Talib to don his cloak, the one he usually slept in, and to lay in his bed. During a moment of night's stillness and inattention from the guards, the Prophet (ﷺ), discreetly left his home and went to Abu Bakr's house. The two then stealthily made their way through a passageway at the back, heading towards the cave of Thawr. Within this cave, the divine providence entrusted the fate of the final revelation and the future of an entire civilization, leaving them shielded by solitude, desolation, and isolation.

Events transpired as decreed. Abu Bakr had previously instructed his son, Abdullah, to listen to the town's whispers and report back to them at nightfall, informing them of any significant news or decisions made that day. Abu Bakr also ordered Amir ibn Fuhayra (his servant) to graze his sheep during the day and to bring them to the cave come evening. Abdullah would roam among the Quraysh, overhearing their plans and remarks regarding the Prophet (ﷺ) and Abu Bakr. Every evening, he would convey his findings to them. Amir, while herding among the Makkahns, would, every evening, drive Abu Bakr's sheep to them for milking and slaughtering. If any followers approached the cave by dawn, Amir would erase their footprints with the sheep's hooves, ensuring no tracks were visible.

And such was the exceptional prudence, as anyone would necessitate. The polytheists of Makkah set out in pursuit of the emigrants, monitoring every path and inspecting every escape route. They diligently scoured the mountains and caves of Makkah, until in their persistence, they approached the Cave of Thawr. The Messenger (ﷺ) and his companion, attentive, could hear the footsteps of the pursuers drawing near. In the shadow of trepidation, Abu Bakr, voice quivering, whispered unto the Noble Messenger (ﷺ), "Should they cast but a mere glance at their own feet, verily, our presence would be unveiled." With unyielding poise, the Prophet, peace and blessings be upon him, assuaged his fears, intoning, "Fear not, O Abu Bakr, for when we number two, is not the Almighty our third?" (Bukhari, 8/207)

Now, deeply, contemplate the state of Abu Bakr, may Allah be pleased with him, alongside the Messenger of Allah (ﷺ) during their Hijrah and the depth of his concern for him.

It has been narrated by Abu Al-Qasim Al-Baghawi, from Ibn Abi Mulayka, that when the Prophet set out on his journey and Abu Bakr was with him to Thawr, Abu Bakr would sometimes walk ahead and sometimes behind. When the Prophet (ﷺ) inquired about this, Abu Bakr said: "When I am behind you, I fear harm might come from the front. And when I am in front, I fear harm from the rear."

When they reached the cave, Abu Bakr insisted, "By Allah, you shall not enter until I have ensured it's safe." He went in, cleaned it, and found a hole on its side. He tore a piece of his garment to block it. There remained acouple of spots which he covered with his feet. Then he said to the Messenger (ﷺ), "Enter." As the Prophet (ﷺ) entered, he laid his head on Abu Bakr's lap and slept. During this time, a creature from the hole bit Abu Bakr. Out of fear of disturbing the Prophet, he didn't flinch. However, his tears fell on the Prophet's face. When asked the reason, Abu Bakr replied, "I was bitten." The Prophet (ﷺ) applied his saliva to the wound, alleviating the pain. (Mishkat Al-Masabih, 2/556)

Such was Abu Bakr, may Allah be pleased with him, wishing to offer himself, his wealth, and all he possessed for the beloved. That is the pinnacle of love for the Messenger of Allah (ﷺ). Abu Bakr embarked on this journey not seeking fame or position, but purely for the sake of Allah. He was well aware that the swords of the polytheists awaited him, yet he went forth for the honor of accompanying the Prophet. As Umar, may Allah be pleased with him, remarked: "One night of Abu Bakr is better than the family of Umar" (referring to the night in the cave). The Hijrah was a monumental event, not just a mere escape from one city to another, but a step towards establishing a state where Allah's religion could flourish. Blessed be Abu Bakr for this immense honor he achieved by accompanying the Prophet (ﷺ) in his Hijrah from Makkah to Medina.

Abu Bakr, may Allah be pleased with him, was not only “The Second of Two in the cave” but also stood as such in numerous instances during both the Meccan and Medinan periods. He was "the second of two in advancing towards Islam, the second of two in calling towards Allah and His Messenger (ﷺ), the second of two with the most responders and followers, the second of two in the cave, the second of two in the migration, the second of two in the shelter, and many more similar instances," (Al-Uthmaniyyah, 20).

CHAPTER 16:

Battle of Badr:

Indeed, Abu Bakr - may Allah be pleased with him - witnessed all events alongside the Messenger of Allah (ﷺ) and stood by him with unparalleled steadfastness. On the day of Badr, the Prophet (ﷺ) sought counsel from his companions, and Abu Bakr spoke eloquently, paving the way for the battle.

Regarding the Battle of Badr, Ali - may Allah be pleased with him - stated, "The bravest among men was Abu Bakr. On that day, the Messenger of Allah (ﷺ) set up a shelter for him. We wondered who would guard the Prophet (ﷺ) so that no polytheist could approach him. By Allah, none came close except Abu Bakr, brandishing his sword, standing over the Prophet (ﷺ). Whenever an enemy approached, Abu Bakr was there to meet him." (Majma' Al-Zawa'id, 9/46).

Ibn Sirin narrated that on the day of Badr, Abdur-Rahman, son of Abu Bakr, was fighting with the polytheists! After embracing Islam, he said to his father, "On the day of Badr, I had an opportunity to confront you, but I turned away and did not kill you." Abu Bakr replied, "But had you confronted me, I would not have turned away from you." (Tarikh Al-Khulafa, 36).“In this battle, fathers met sons, brothers met brothers; bonds of kinship were severed by swords. In our times, Communists fought their countrymen, tearing the most cherished human bonds for their beliefs. Thus, it's no surprise to witness a believing son angered by his atheist father, challenging him for the sake of Allah or vice versa. The fight at Badr was filled with such intense confrontations. Abu Bakr stood with the Messenger of Allah (ﷺ), while his son, Abdur-Rahman, fought alongside Abu Jahl – though it should be noted that Abdur-Rahman later converted to Islam and was upright in his faith. (Fiqh Al- Seerah, 267).

This is a lofty illustration of Al-Wala’ wa Al-Bara’ (i.e. Loyalty and Disavowal). Allah says, {Say: If your fathers, andyour sons, andyour brethren, andyour wives, and your tribe, and the wealth ye have acquired, and merchandise for which ye fear that there will no sale, and dwellings ye desire are dearer to you than Allah and His messenger and striving in His way: then wait till Allah bringeth His command to pass. Allah guideth not wrongdoing folk.} [Quran, 9:24]. Allah also says, {Thou wilt not find folk who believe in Allah and the Last Day loving those who oppose Allah and His messenger, even though they be their fathers or their sons or their brethren or their clan. As for such, He hath written faith upon their hearts and hath strengthened them with a Spirit from Him, and He will bring them into Gardens underneath which rivers flow, wherein they will abide. Allah is well pleased with them, and they are well pleased with Him. They are Allah's party. Lo! Is it not Allah's party who are the successful?!} [Quran, 58:22].

CHAPTER 17:

Jibril (Gabriel) and Mikhail (Michael) fought alongside Abu Bakr and Ali:

Narrated by Abu Salih Al-Hanafi from Ali: The Messenger of Allah (ﷺ) said to Ali and Abu Bakr on the day of Badr, "With one of you is Jibril and with the other is Mikhail. Israfil, a great angel, witnesses the battle," or he said, "witnesses the army." (Al-Musnad, 1/147).

CHAPTER 18:

Abu Bakr was among those who responded to Allah and His Messenger:

CHAPTER 19:

His Steadfastness In The Subsequent Events:

CHAPTER 20:

His adherence to the Book of Allah, the Almighty:

Abu Bakr was meticulous about adhering to the Book of Allah, neither advancing nor delaying any matter unless it aligned with Allah's command. We can refer to a very important incident in the Islamic History and how Abu Bakr responded within it. Regarding the incident of the false accusation (Al-Ifk), Aisha, the wife of the Prophet, may Allah be pleased with her - said: Whenever Allah's Messenger (ﷺ) intended to go on a journey, he used to draw lots among his wives and would take with him the one on whom the lot had fallen. Once he drew lots when he wanted to carry out a Ghazwa, and the lot came upon me. So, I proceeded with Allah's Apostle after Allah's order of veiling (women) had been revealed and thus I was carried in my Howdah (i.e., on a camel) and dismounted while still in it. We carried on our journey, andwhen Allah's Apostle had finished his Ghazwa and returned and we approached Medina, Allah's Messenger (ﷺ) ordered us to proceed at night. When the army was ordered to resume the homeward journey, I got up and walked on till I left the army (camp) behind. When I had answered the call of nature, I went towards my Howdah, but behold! A necklace of mine made of Jaz Azfar (a kind of black bead) was broken and I looked for it and my search for it detained me. The group of people who used to carry me, came and carried my Howdah onto the back of my camel on which I was riding, considering that I was therein. At that time women were light in weight and were not fleshy for they used to eat little (food), so those people did not feel the lightness of the Howdah while raising it up, and I was still a young lady. They drove away the camel and proceeded. Then I found my necklace after the army had gone. I came to their camp but found nobody therein so I went to the place where I used to stay, thinking that they would miss me and come back in my search. While I was sitting at my place, I felt sleepy and slept. Safwan bin Al-Mu'attil As-Sulami Al-Dhakwani was behind the army. He had started in the last part of the night and reached my stationing place in the morning and saw the figure of a sleeping person. He came to me and recognized me on seeing me for he used to see me before veiling. I got up because of his saying: "Inna Li l-lahi wa inna ilaihi rajiun," (i.e., Indeed, we belong to Allah, and indeed, to Him, we return) which he uttered on recognizing me. I covered my face with my garment, and by Allah, he did not say to me a single word except, "Inna Li l-lahi wa inna ilaihi rajiun," till he made his she-camel kneel down whereupon he trod on its forelegs, and I mounted it. Then, Safwan set out, leading the she-camel that was carrying me, till we met the army while they were resting during the hot midday.

Then, whoever was meant for destruction, fell in destruction, and the leader of the Ifk (forged statement) was Abdullah bin Ubai bin Salul. After this, we arrived at Medina and I became ill for one month while the people were spreading the forged statements of the people of the Ifk, and I was not aware of anything thereof. But what aroused my doubt while I was sick, was that I was no longer receiving from Allah's Messenger (ﷺ) the same kindness as I used to receive when I fell sick. Allah's Messenger (ﷺ) would enter upon me, say a greeting and add, "How is that (lady)?" and then depart. That aroused my suspicion, but I was not aware of the propagated evil till I recovered from my ailment. I went out with Um Mistah to answer the call of nature towards Al-Manasi, the place where we used to relieve ourselves, and used not to go out for this purpose except from night to night, and that was before we had lavatories close to our houses. And this habit of ours was similar to the habit of the old 'Arabs (in the deserts or in the tents) concerning the evacuation of the bowels, for we considered it troublesome and harmful to take lavatories in the houses. So, I went out with Um Mistah who was the daughter of Abi Ruhm bin Abd Manaf, and her mother was the daughter of Sakhr bin Amir who was the aunt of Abi Bakr Al-Siddiq, and her son was Mistah bin Uthatha.

When we had finished our affair, Um Mistah and I came back towards my house. Um Mistah stumbled over her robe whereupon she said, "Let Mistah be ruined!" I said to her, "What a bad word you have said! Do you abuse a man who has taken part in the Battle of Badr?' She said, "O you there! Didn't you hear what he has said?" I said, "And what did he say?" She then told me the statement of the people of the Ifk (forged statement) which added to my ailment. When I returned home, Allah's Messenger (ﷺ) came to me, and after greeting, he said, "How is that (lady)?" I said, "Will you allow me to go to my parents?" At that time, I intended to be sure of the news through them.

Allah's Messenger (ﷺ) allowed me, and I went to my parents and asked my mother, "O my mother! What are the people talking about?" My mother said, "O my daughter! Take it easy, for by Allah, there is no charming lady who is loved by her husband who has other wives as well, but that those wives would find fault with her." I said, "Subhan Allah! Did the people really talk about that?" That night I kept on weeping the whole night till the morning. My tears never stopped, nor did I sleep, and morning broke while I was still weeping, Allah's Messenger (ﷺ) called Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration delayed, in order to consult them as to the idea of divorcing his wife. Usama bin Zaid told Allah's Messenger (ﷺ) of what he knew about the innocence of his wife and of the affection he kept for her. Hesaid, "O Allah's Messenger (ﷺ)! She is your wife, and we do not know anything about her except good." But Ali bin Abi Talib said, "O Allah's Messenger (ﷺ)! Allah does not impose restrictions on you; and there are plenty of women other than her. If you, however, ask her slave girl, she will tell you the truth." Aisha added: So, Allah's Messenger (ﷺ) called for Barira and said, "O Barira! Did you ever see anything which might have aroused your suspicion? (as regards Aisha). Barira said, "By Allah Who has sent you with the truth, I have never seen anything regarding Aisha which I would blame her for except that she is a girl of immature age who sometimes sleeps and leaves the dough of her family unprotected so that the domestic goats come and eat it."

So, Allah's Messenger (ﷺ) got up (and addressed) the people and asked for somebody who would take revenge on Abdullah bin Ubai bin Salul. Allah's Messenger (ﷺ), while on the pulpit, said, "O Muslims! Who will help me against a man who has hurt me by slandering my family? By Allah, I know nothing except good about my family, and people have blamed a man of whom I know nothing except good, and he never used to visit my family except with me," Sad bin Muadh Al-Ansari got up and said, "O Allah's Messenger (ﷺ)! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from our brethren, Al-Khazraj, then you give us your order and we will obey it."

On that, Sad bin Ubada got up, and he was the chief of Al-Khazraj, and before this incident, he had been a pious man, but he was incited by his zeal for his tribe. He said to Sad (bin Muadh), "By Allah the Eternal, you have told a lie! You shall not kill him, and you will never be able to kill him!" On that, Usaid bin Hudair, the cousin of Sad bin Muadh got up and said to Sad bin Ubada, "You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite defending the hypocrites!" So, the two tribes of Al-Aus and Al-Khazraj got excited till they were on the point of fighting with each other while Allah's Messenger (ﷺ) was standing on the pulpit. Allah's Messenger (ﷺ) continued quietening them till they became silent whereupon he became silent too. On that day I kept on weeping so much that neither did my tears stop, nor could I sleep. In the morning my parents were with me, and I had wept for two nights and a day without sleeping and with incessant tears till they thought that my liver would burst with weeping. While they were with me and I was weeping, an Ansari woman asked permission to see me. I admitted her and she sat and started weeping with me. While I was in that state, Allah's Apostle came to us, greeted, and sat down.

He had never sat with me since the day what was said, was said. He had stayed a month without receiving any Divine Inspiration concerning my case. Allah's Messenger (ﷺ) recited the Tashahhud after he had sat down, and then said, "Thereafter, O Aisha! I have been informed such-and-such a thing about you; and if you are innocent, Allah will reveal your innocence, and if you have committed a sin, then ask for Allah's forgiveness and repent to Him, for when a slave confesses his sin and then repents to Allah, Allah accepts his repentance." When Allah's Apostle had finished his speech, my tears ceased completely so that I no longer felt even a drop thereof. Then, I said to my father, "Reply to Allah's Messenger (ﷺ) on my behalf as to what he said." He said, "By Allah, I do not know what to say to Allah's Messenger (ﷺ). "Then, I said to my mother, "Reply to Allah's Apostle." She said, "I do not know what to say to Allah's Messenger (ﷺ)." Still ayounggirl as I was andthough I had little knowledge of Qur'an, I said, "By Allah, I know that you heard this story (of the Ifk) so much so that it has been planted in your minds and you have believed it. So, now, if I tell you that I am innocent, and Allah knows that I am innocent, you will not believe me; and if I confess something, and Allah knows that I am innocent of it, you will believe me. By Allah, I cannot find of you an example except that of Joseph's father: {But [as for myself,] patience in adversity is most goodly [in the sight of God]; and it is to God [alone] that I pray to give me strength to bear the misfortune which you have described to me.}

Then, I turned away and lay on my bed, and at that time I knew that I was innocent, and that Allah would reveal my innocence. But by Allah, I never thought that Allah would send down about my affair, Divine Inspiration that would be recited (forever), as I considered myself too unworthy to be talked of by Allah with something that was to be recited: but I hoped that Allah's Messenger (ﷺ) might have a vision in which Allah would prove my innocence. By Allah, Allah's Messenger (ﷺ) had not left his seat, and nobody had left the house when the Divine Inspiration came to Allah's Messenger (ﷺ). So, there overtook him the same hard condition which used to overtake him (when he was Divinely inspired) so that the drops of his sweat were running down, like pearls, though it was a (cold) winter day, and that was because of the heaviness of the Statement which was revealed to him.

When that state of Allah's Messenger (ﷺ) was over, and he was smiling when he was relieved, the first word he said was, "Aisha, Allah has declared your innocence!" My mother said to me, "Get up and go to him." I said, "By Allah, I will not go to him, and I will not thank anybody but Allah." So, Allah revealed: {Lo! They who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom. Why did not the believers, men and women, when ye heard it, think good of their own folk, and say: It is a manifest untruth? Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah. Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured. When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah, it is very great. Wherefor, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah)! This is awful calumny. Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers. And He expoundeth unto you the revelations. Allah is Knower, Wise. Lo! Those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Yeknow not. Had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Merciful, (ye had been undone).} (Quran; 24:11-18).

When Allah revealed this to confirm my innocence, Abu Bakr Al-Siddiq who used to provide for Mistah bin Uthatha because of the latter's kinship to him and his poverty, said, "By Allah, I will never provide for Mistah anything after what he has said about my daughter". So, Allah revealed: {Hence, [even if they have been wronged by slander,] let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful?} (Quran, 24:22) Abu Bakr said, "Yes, by Allah, I wish that Allah should forgive me." So, he resumed giving Mistah the aid he used to give him before and said, "By Allah, I will never withhold it from him at all." Aisha further said: Allah's Messenger (ﷺ) also asked Zainab bint Jahsh about my case. He said, "O Zainab! What have you seen?" She replied, "O Allah's Messenger (ﷺ)! I protect my hearing and my sight (by refraining from telling lies). I know nothing but good (about Aisha). "Of all the wives of Allah's Messenger (ﷺ), it was Zainab who aspired to receive from him the same favor as I used to receive, yet, Allah saved her (from telling lies) because of her piety. But her sister, Hamna, kept on fighting on her behalf so she was destroyed as were those who invented and spread the slander. (Bukhari, No.4750).

Verily, in the life of Abu Bakr, may Allah be pleased with him, we find a luminous beacon of unwavering faith and steadfast adherence to the commands of the Quran. Even when enveloped in the storm of accusations against his beloved daughter Aisha, he stood firm on the principles of justice, compassion, and forgiveness as laid down in the Holy Quran. His decision to forgive and continue supporting Mistah bin Uthatha after being reminded by the divine verses exemplifies a heart that is tender, forgiving, and in constant alignment with the divine guidance. Indeed, the life of Abu Bakr serves as a profound lesson to all of us and for all believers - a testament to the virtues of patience, forgiveness, and total submission to Allah's will. May we all aspire to embody such virtues in our lives and let Abu Bakr's example be a guiding light in our journey towards righteousness and closeness to Allah, the Most Merciful.

In another related matter, narrated by Ibn Abi Mulaika: "Abu Bakr Al-Siddiq, may Allah be pleased with him, when questioned about a verse from the Book of Allah, he exclaimed, 'Which land would carry me, which sky would shelter me, where would I go and how would I act if I were to speak about a verse from Allah's book contrary to what Allah intended?'" (Fath Al-Bari, 12/271).

And from Ibn Sirin, it was said: "No one was more cautious regarding matters they didn't comprehend than Abu Bakr Al-Siddiq, may Allah be pleased with him. Indeed, when Abu Bakr encountered a situation for which he found no basis in Allah's book nor in the Sunnah, he exercised his judgment. He then remarked, 'This is my opinion. If it is correct, it is from Allah; and if mistaken, it is from me, and I seek Allah's forgiveness.'" (Musnad Abd bin Humaid).

CHAPTER 21:

Abu Bakr's Agreement with the Beloved on the Day of Hudaybiyya:

Here is Al-Siddiq, may Allah be pleased with him, in one of the most significant situations where the Prophet's companions seemed to oppose the terms of the truce set by the polytheists. Yet Al-Siddiq, may Allah be pleased with him, who resembled the Beloved most in his thought process, clarity of heart, and even speech, saw the situation with unparalleled insight and transparency.

Narrated by Al-Miswar bin Makhrama and Marwan: (whose narrations attest each other) Allah's Messenger (ﷺ) set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, "Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al- Ghamim, so take the way on the right." By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet (ﷺ) went on advancing till he reached Al-Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet (ﷺ) sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, "Al-Qaswa (i.e. the she-camel's name) has become stubborn! Al-Qaswa has become stubborn!" The Prophet (ﷺ) said, "Al-Qaswa has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Whostopped the elephant." Then he said, "By the Name of Him in Whose Hands my soul is, if they (i.e. the Quraish infidels) ask me anything which will respect the ordinances of Allah, I will grant it to them." The Prophet (ﷺ) then rebuked the she-camel, and she got up.

The Prophet (ﷺ) changed his way till he dismounted at the farthest end of Al- Hudaibiya at a pit (i.e. well) containing a little water which the people used in small amounts, and in a short while the people used up all its water and complained to Allah's Messenger (ﷺ); of thirst. The Prophet (ﷺ) took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started andcontinued sprouting out till all the people quenched their thirst and returned with satisfaction. While they were still in that state, Budail bin Warqa Al-Khuzai came with some people from his tribe Khuzaa and they were the advisers of Allah's Messenger (ﷺ) who would keep no secret from him and were from the people of Tihama. Budail said, "I left Ka`b bin Luai and Amir bin Luai residing at the profuse water of Al-Hudaibiya and they had their women and children with them, and will wage war against you, and will prevent you from visiting the Ka`ba."

Allah's Messenger (ﷺ) said, "We have not come to fight anyone, but to perform the Umra. No doubt, the war has weakened Quraish and they have suffered great losses, so if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and the people (i.e. the Arab infidels other than Quraish), and if I have victory over those infidels, Quraish will have the option to embrace Islam as the other people do, if they wish; they will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight with them defending my Cause till I get killed, but (I am sure) Allah will definitely make His Cause victorious." Budail said, "I will inform them of what you have said." So, he set off till he reached Quraish and said, "We have come from that man (i.e. Muhammad) whom we heard saying something which we will disclose to you if you should like." Some of the fools among Quraish shouted that they were not in need of this information, but the wiser among them said, "Relate what youheard him saying." Budail said, "I heard him saying so-and-so," relating what the Prophet (ﷺ) had told him.

Urwa bin Mas`ud got up and said, "O people! Aren't you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He said, "Do you mistrust me?" They said, "No." He said, "Don't you know that I invited the people of Ukaz for your help, and when they refused, I brought my relatives and children and those who obeyed me (to help you)?" They said, "Yes." He said, "Well, this man (i.e. the Prophet) has offered you a reasonable proposal, you'd better accept it and allow me to meet him." They said, "You may meet him." So, he went to the Prophet (ﷺ) and started talking to him. The Prophet (ﷺ) told him almost the same as he had told Budail. Then Urwa said, "O Muhammad! Won't you feel any scruple in extirpating your relations? Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reverse should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but people from various tribes who would run away leaving you alone." Hearing that, Abu Bakr abused him and said, "Do you say we would run and leave the Prophet (ﷺ) alone?" Urwa said, "Who is that man?" They said, "He is Abu Bakr Ibn Abi Quhafa." Urwa said to Abu Bakr, "By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did notcompensate, I would retort on you." Urwa kept on talking to the Prophet (ﷺ) and seizing the Prophet's beard as he was talking while Al-Mughira bin Shuba was standing near the head of the Prophet, holding a sword and wearing a helmet. Whenever Urwa stretched his hand towards the beard of the Prophet, Al-Mughira would hit his hand with the handle of the sword and say (to Urwa), "Remove your hand from the beard of Allah's Messenger (ﷺ). "Urwa raised his head and asked, "Who is that?" The people said, "He is Al-Mughira bin Shuba."

Urwa said, "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?" Before embracing Islam Al-Mughira was in the company of some people. He killed them and took their property and came (to Medina) to embrace Islam. The Prophet (ﷺ) said (to him, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was taken through treason). Urwa, then, started looking at the Companions of the Prophet. By Allah, whenever Allah's Messenger (ﷺ) spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people and said, "O people! By Allah, I have been to the Kings and to Caesar, Khosrau (i.e., Hosrow I, Sasanian King of Kings of Iran) and Al-Najashi (i.e., Kingdom of Aksum), yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect."

Urwa added, "No doubt, he has presented to you a good reasonable offer, so please accept it." A man from the tribe of Bani Kinana said, "Allow me to go to him," and they allowed him, and when he approached the Prophet (ﷺ) and his companions, Allah's Messenger (ﷺ) said, "He is so-and-so who belongs to the tribe that respects the Budn (i.e. camels of the sacrifice). So, bring the Budn in front of him." So, the Budn were brought before him, and the people received him while they were reciting Talbiya. When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Kaabah." When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). I do not think it is advisable to prevent them from visiting the Kaabah." Another person, called Mikraz bin Hafs, got up and sought their permission to go to Muhammad, and they allowed him, too. When he approached the Muslims, the Prophet (ﷺ) said, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet (ﷺ) and as he was talking, Suhail bin Amr came. When Suhail bin Amr came, the Prophet (ﷺ) said, "Now the matter has become easy." Suhail said to the Prophet "Please conclude a peace treaty with us."

So, the Prophet (ﷺ) called the clerk and said to him, "Write: By the Name of Allah, the Most Merciful, the Most Compassionate." Suhail said, "As for ‘Most Merciful,' by Allah, I do not know what it means. So, write: By Your Name O Allah, as you used to write previously." The Muslims said, "By Allah, we will not write except: By the Name of Allah, the Most Merciful, the Most Compassionate." The Prophet (ﷺ) said, "Write: By Your Name O Allah." Then he dictated, "This is the peace treaty which Muhammad, Allah's Messenger (ﷺ) has concluded." Suhail said, "By Allah, if we knew that you are Allah's Messenger (ﷺ) we would not prevent you from visiting the Kaabah and would not fight with you. So, write: "Muhammad bin Abdullah." The Prophet (ﷺ) said, "By Allah! I am the Apostle of Allah even if you people do not believe me. Write: Muhammad bin Abdullah." (Al-Zuhri said, "The Prophet (ﷺ) accepted all those things, as he had already said that he would accept everything they would demand if it respects the ordinance of Allah, (i.e. by letting him and his companions perform Umra.)" The Prophet (ﷺ) said to Suhail, "On the condition that you allow us to visit the House (i.e. Kaabah) so that we may perform Tawaf around it." Suhail said, "By Allah, we will not allow you this year so as not to give chance to the Arabs to say that we have yielded to you, but we will allow you next year." So, the Prophet (ﷺ) got that written. Then Suhail said, "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." The Muslims said, "Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim? While they were in this state Abu-Jandal bin Suhail bin Amr came from the valley of Makkah staggering with his fetters and fell down amongst the Muslims. Suhail said, "O Muhammad! This is the very first term with which we make peace with you, i.e. you shall return Abu Jandal to me."

The Prophet (ﷺ) said, "The peace treaty has not been written yet." Suhail said, "I will never allow you to keep him." The Prophet (ﷺ) said, "Yes, do." He said, “I won't do” Mikraz said, "We allow you (to keep him)." Abu Jandal said, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Don't you see how much I have suffered?" Abu Jandal had been tortured severely for the Cause of Allah. Umar bin Al-Khattab said, "I went to the Prophet (ﷺ) and said, 'Aren't you truly the Messenger of Allah?' The Prophet (ﷺ) said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' Hesaid, 'I am Allah's Messenger (ﷺ) and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Ka`ba and perform Tawaf around it?' Hesaid, 'Yes, but did I tell you that we would visit the Ka`ba this year?' I said, 'No.' He said, 'So you will visit it and perform Tawaf around it?' " Umar further said, "I went to Abu Bakr and said, 'O Abu Bakr! Isn't he truly Allah's Prophet?' He replied, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'Indeed, he is Allah's Messenger (ﷺ) and he does not disobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.' I said, 'Was he not telling us that we would go to the Kaabah andperform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Ka`ba this year?' I said, 'No.' He said, "You will go to Kaabah and perform Tawaf around it."

When the writing of the peace treaty was concluded, Allah's Messenger (ﷺ) said to his companions, "Get up and slaughter your sacrifices and get your head shaved." By Allah, none of them got up, and the Prophet (ﷺ) repeated his order thrice. When none of them got up, he left themand went to Um Salama (his wife) and told her of the people's attitudes towards him. Um Salama said, "O the Prophet (ﷺ) of Allah! Do you want your order to be carried out? Go out and don't say a word to anybody till you have slaughtered your sacrifice and call your barber to shave your head." So, the Prophet (ﷺ) went out and did not talk to anyone of them till he did that, i.e. slaughtered the sacrifice and called his barber who shaved his head. Seeing that, the companions of the Prophet (ﷺ) got up, slaughtered their sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other.

Then, some believing women came to the Prophet (ﷺ); and Allah revealed the following Divine Verses: {O ye who believe! When believing women come unto you as fugitives, examine them. Allah is Best Aware of their faith. Then, if ye knowthem for true believers, send them not back unto the disbelievers. They are not lawful for them (the disbelievers), nor are they (the disbelievers) lawful for them. And give them (the disbelievers) that which they have spent (upon them). And it is no sin for you to marry such women when ye have given them their dues. And hold not to the ties of disbelieving women; and ask for (the return of) that which ye have spent; and let them (the disbelievers) ask for that which they have spent. That is the judgment of Allah. He judgeth between you. Allah is Knower, Wise. And if any of your wives have gone from you unto the disbelievers and afterward ye have your turn (of triumph), then give unto those whose wives have gone the like of that which they have spent and keep your duty to Allah in Whom ye are believers. O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe no thing as partner unto Allah, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them. Lo! Allah is Forgiving, Merciful. O ye who believe! Be not friendly with a folk with whom Allah is wroth, (a folk) who have despaired of the Hereafter as the disbelievers despair of those who are in the graves.} (Quran, 60:10) Umar then divorced two wives of his who were infidels. Later on, Muawiya bin Abu Sufyan married one of them, and Safwan bin Umaiya married the other. When the Prophet (ﷺ) returned to Medina, Abu Basir, a new Muslim convert from Quraish came to him.

The Infidels sent in his pursuit two men who said to the Prophet (ﷺ), "Abide by the promise you gave us." So, the Prophet (ﷺ) handed him over to them. They took him out of the City till they reached Dhul-Hulaifa where they dismounted to eat some dates they had with them. Abu Basir said to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and said, "By Allah, it is very fine, and I have tried it many times." Abu Basir said, "Let me have a look at it." When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Medina and entered the Mosque running. When Allah's Messenger (ﷺ) saw him, he said, "This man appears to have been frightened." When he reached the Prophet (ﷺ) he said, "My companion has been murdered and I would have been murdered too." Abu Basir came and said, "O Allah's Messenger (ﷺ), by Allah, Allah has made you fulfill your obligations by your returning me to them (i.e. the Infidels), but Allah has saved me from them." The Prophet (ﷺ) said, "Woe to his mother! What excellent war kindler he would be, should he only have supporters." When Abu Basir heard that he understood that the Prophet (ﷺ) would return him to them again, so he set off till he reached the seashore.

Abu Jandal bin Suhail got himself released from them (i.e. infidels) and joined Abu Basir. So, whenever a man from Quraish embraced Islam, he would follow Abu Basir till they formed a strong group. By Allah, whenever they heard about a caravan of Quraish heading towards Sham, they stopped it and attacked and killed them (i.e. infidels) and took their properties. The people of Quraish sent a message to the Prophet (ﷺ) requesting him for the Sake of Allah and Kith and kin to send for (i.e. Abu Basir and his companions) promising that whoever (amongst them) came to the Prophet (ﷺ) would be secure. So, the Prophet (ﷺ) sent for them (i.e. Abu Basir's companions) and Allah revealed the following Divine Verses: {And He it is Who hath withheld men's hands from you, and hath withheld your hands from them, in the valley of Makkah, after He had made you victors over them. Allah is Seer of what ye do. These it was who disbelieved and debarred you from the Inviolable Place of Worship and debarred the offering from reaching its goal. And if it had not been for believing men and believing women, whom ye knownot - lest ye should tread them under foot and thus incur guilt for themunknowingly; that Allah might bring into His mercy whom He will- If (the believers and the disbelievers) had been clearly separated We verily had punished those of them who disbelieved with painful punishment. When those who disbelieve had set up in their hearts zealotry, the zealotry of the Age of Ignorance, then Allah sent down His peace of reassurance upon His messenger and upon the believers and imposed on them the word of self-restraint, for they were worthy of it and meet for it. And Allah is Aware of all things.} (Quran 48:24- 26) As for their pride and ignorance, it was that they did not confess (write in the treaty) that he (i.e. Muhammad) was the Prophet of Allah and refused to write: "In the Name of Allah, the most Beneficent, the Most Merciful," and they (the mushriks) prevented them (the Muslims) from visiting the House (the Kaabah). (Bukhari, 2731)

What a pure heart converged and united in their love for Allah, the Exalted. Reflecting upon the words of Al-Siddiq, may Allah be pleased with him, one finds they echo the same sentiments expressed by the Prophet. What a remarkable alignment of these pure, virtuous, truthful, and God-fearing souls!

CHAPTER 22:

Hints of the Beloved for Abu Bakr's Succession after Him:

Muhammad bin Jubair reported on the authority of his father that a woman asked Allah's Messenger (ﷺ) about something but lit, told her to come to him on some other occasion, whereupon she said: “What in your opinion (should I do) if I come to you but do not find you, and it seemed as if she meant that he might die”. Thereupon he said: “If you do not find me, then come to Abu Bakr.” (Muslim, No.2386a)

Hafiz Ibn Hajar in "Fath Al-Bari" stated: “This narration indicates that Abu Bakr is the successor after the Prophet (ﷺ). Yet, this is a subtle indication, not an explicit one. This doesn't contradict Umar's assertion that the Prophet (ﷺ) did not appoint a successor at all; as Umar meant there was no explicit text stating so. And Allah knows best.” Al-Kirmani argues this hadith points to Abu Bakr's caliphate (Fath al-Bari, 13/345).

Imam Al-Nawawi said: “The Messenger of Allah passed away without explicitly naming anyone as his successor. This is the consensus of the Sunnis. Had there been an explicit directive, disputes among the Ansar and others would not have arisen. Any companion aware of such a directive would have mentioned it. Initially, they had disagreements, but later, they unanimously agreed upon him. (Sharh Sahih Muslim, 15/1220).

Abdullah bin Zam'ah reported: When the illness of the Messenger of Allah (ﷺ) became serious while I was with him among a group of people, Bilal called him for prayer. He said: Ask someone to lead the people in prayer. So, Abdullah ibn Zam'ah went out and found that Umar was present among the people and Abu Bakr was not there. I said: Umar, get up and lead the people in prayer. So, he came forward and uttered "Allah is Most Great". When the Messenger of Allah (ﷺ) heard his voice, as Umar had a loud voice, he said: Where is Abu Bakr? Allah does not allow that, and the Muslims too; Allah does not allow that, and the Muslims too! So, he sent for Abu Bakr. He came after Umar had led the people in that prayer. He then led people in prayer starting from that day. (Sunan Abu Dawud, No.4660).

Aisha reported: Allah's Messenger (ﷺ) in his illness said, "Tell Abu Bakr to lead the people in prayer." I said to him, "If Abu Bakr stands in your place, the people would not hear him owing to his (excessive) weeping. So, please order `Umar to lead the prayer." Aisha added I said to Hafsa, "Say to him: If Abu Bakr should lead the people in the prayer in your place, the people would not be able to hear him owing to his weeping; so please, order Umar to lead the prayer." Hafsa did so but Allah's Apostle said, "Keep quiet! You are verily the Companions of Joseph! Tell Abu Bakr to lead the people in the prayer." Hafsa said to Aisha, "I never got anything good from you!" (Bukhari, No.679).

Aisha reported that Allah's Messenger (ﷺ) in his (last) illness asked me to call Abu Bakr, her father, and her brother too, so that he might write a document, for he feared that someone else might be desirous (of succeeding him) and that some claimant may say: ”I have a better claim to it, whereas Allah and the Faithful do not substantiate the claim of anyone but that of Abu Bakr.” (Muslim, No.2387)

Ibn Abi Mulayka reported hearing Aisha being asked: "Had the Prophet (ﷺ) decided to appoint someone as his successor, who would it have been?" She replied, "Abu Bakr." It was then asked, "And after Abu Bakr?" She responded, "Umar." Hudhayfa reported: "We were sitting with the Prophet (ﷺ) and he said: 'I do not know how long I will be with you, so stick to the two after me,' and he signaled towards Abu Bakr and 'Umar." (Al-Tirmidhi, No.3663).

Among these indications was that during his fatal illness, the Messenger of Allah prayed behind Abu Bakr, as Aisha reported: "The Messenger of Allah (ﷺ) prayed behind Abu Bakr, while seated, during the illness from which he passed away." (Al-Musnad, 6/195).

Through the words of the Prophet Muhammad (ﷺ) and the cherished memories of Mother of all believers, a vivid tapestry emerges, portraying Abu Bakr's unmatched stature. The Prophet's apprehension about the leadership after him, his symbolic gestures, and most poignantly, his decision to pray behind Abu Bakr during the most critical juncture of his life, collectively paint a picture of implicit trust and divine endorsement. As readers journey through the corridors of history, this culmination compels them to reflect upon Abu Bakr’s inimitable qualities of leadership and spirituality. Much like a compass in the vast expanse of time, the Prophet's (ﷺ) words and actions regarding Abu Bakr provide the Ummah with clear direction, signaling his ordained role in the continuum of Islamic leadership.

And so, as we close this chapter, one can't help but stand in awe of Abu Bakr's monumental significance - a significance underscored by divine will and the unwavering trust of the Last Messenger (ﷺ).

CHAPTER 23:

Steadfastness of Al-Siddiq at the Death of the Beloved:

Verily, great occurrences are often preceded by signs and portents which foretell their imminent unfolding. To the faithful Muslims, the opening of Makkah, the Mother of Cities, came to pass in the 8th year of AH. In the 9th year, delegations arrived, either to embrace Islam or to tender the Jizya in humility. The might of the Byzantium Romans trembled before the army of Al-Usra (i.e., Expedition of Tabuk), led by the Prophet of Allah (ﷺ), so much so that they recoiled from confronting him. Thus, the Arabian Peninsula inclined towards Islam, and this was after 10 years of relentless struggle by the Prophet (ﷺ) and his noble Companions, may Allah be pleased with them all. All signs pointed to the completion of the mission of Allah's Messenger, for he had conveyed the message, fulfilled the trust, counseled the Ummah, lifted distress, and the people now walked a clear path, its night as its day, none deviating from it but to their own peril. The Prophet (ﷺ), therefore sensed the approach of his final hour.

From among the indicators, Imam Ahmad narrates from Mu'adh, who said: "When the Prophet of Allah (ﷺ) sent me to Yemen, he walked with me while I rode. Upon concluding, he said, 'O Mu'adh, perchance you may not see me after this year, or perhaps you shall pass by my mosque and my grave.' Mu'adh wept, fearing separation from the Prophet, then he turned his gaze towards Madinah and said, 'The most deserving of my company are the pious, wherever they may be.'” (Musnad Ahmad, No.2012).

Additionally, he (ﷺ) would traditionally seclude himself for 10 nights during Ramadan. But in his final year, he did so for 20 nights. He would review his memorization of the Quran with Gabriel once every Ramadan, but that year, he did it twice. In the 10th year, the Prophet (ﷺ) set out for Hajj, saying, "Take from me your rites, for perhaps I may not meet you after this year." And upon him was revealed in Arafat: {This day have I perfected your religion for you andcompleted My favour unto you and have chosen for you as religion al-Islam. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is Forgiving, Merciful.} [Quran, 5: 3]. Among these strong signs, Abu Sa'eed Al-Khudri, may Allah be pleased with him, narrates: "The Prophet (ﷺ) delivered a Khutba (i.e., sermon), saying, 'Allah gave one of His servants the choice between this world and what He has with Him, and that servant chose what is with Allah.' Abu Bakr wept, and we were amazed at his weeping. But it became clear that the Messenger of Allah (ﷺ) was the servant in question, and Abu Bakr was the most knowledgeable among us." (Al- Musnad, 3/18).

Our mother Aisha, may Allah be pleased with her, recounts the onset of the Prophet’s (ﷺ) final illness, saying: "One day, after returning from a funeral at Al- Baqi', he found me complaining of a headache, exclaiming, 'Oh, my head!' He replied, 'Nay, it is I who should say this. What would harm you if you were to die before me? I would wash and shroud you, pray over you, and bury you.' I retorted (with a sense of humor), 'I can imagine you returning home afterwards and celebrating with one of your other wives!' He smiled, and then the sickness from which he would not recover began." (Ibn Majah, 1465).

CHAPTER 24:

The Final Moments of the Beloved's Life And Abu Bakr’s Stand:

It was narrated by Anas - may Allah be pleased with him – that while the Muslims were offering the Fajr prayer on Monday and Abu Bakr was leading them in prayer, suddenly Allah's Messenger (ﷺ) lifted the curtain of Aisha's dwelling and looked at them while they were in the rows of the prayers and smiled. Abu Bakr retreated to join the row, thinking that Allah's Apostle wanted to come out for the prayer. The Muslims were about to give up praying, because of being overjoyed at seeing Allah's Messenger (ﷺ). But Allah's Apostle beckoned them with his hand to complete their prayer and then entered the dwelling and let fall the curtain. "Truly, the esteemed Abu Bakr, the closest confidant of the Prophet, epitomized nobility and grace in his actions. Despite ascending to a revered position and inheriting the guiding torch after the Prophet, his humility remained untainted and his disposition unaltered. When the Prophet (ﷺ) signaled for him to hold his place, Abu Bakr's choice to recede was not borne out of trepidation but stemmed from profound reverence and acknowledgment of the Prophet's supremacy. Every backward stride in such moments is not a mark of decline but rather a forward leap, where walls of reluctance crumble, paving the way for heightened spiritual insights and wisdom. But, verily, the final knowledge of all things rests with Allah." (Madarij Al-Salikin, 2/392)

Aisha - may Allah be pleased with her - also recounted: "Abdur Rahman entered with a Siwak in his hand while I was supporting the Messenger of Allah (ﷺ). Seeing the Siwak, I noticed the Prophet's interest and asked, 'Shall I take it for you?' He nodded in agreement. I took it, softened it for him, and he used it. There was a leather or wood container full of water in front of Allah's Messenger (ﷺ). He would put his hand into the water and rub his face with it, saying, "None has the right to be worshipped but Allah! No doubt, death has its stupors." Then he raised his hand and started saying, {(O Allah!) (a place) with the highest companions.} (Quran 4:69) (And kept on saying it) till his hand dropped." (Bukhari, No.6510)

When the last illness of the Messenger of Allah (ﷺ) made him unconscious, Fatimah, his daughter, may Allah be pleased with her, exclaimed: "Ah, the distress of my dear father." He (ﷺ) said, "There will be no distress for your father after today". When he died, she said: "My father, Allah has called you back and you have responded to His Call. O father! Garden of Firdaus is your abode. O father! We announce to Jibril your death." (Riyadh Al-Salihin, No.28) When the Prophet (ﷺ) was healthy, he used to say, "No soul of a prophet is captured till he is shown his place in Paradise and then he is given the option." When death approached him while his head was on my thigh, he became unconscious and then recovered his consciousness. He then looked at the ceiling of the house and said, "O Allah! (with) the highest companions." I said (to myself), "Hence, he is not going to choose us." Then I realized that what he had said was the application of the narration which he used to mention to us when he was healthy. The last word he spoke was, "O Allah! (with) the highest companion." (Bukhari, No.4463)

Anas mentioned, "On the day in which the Messenger of Allah (ﷺ) entered Al- Madinah, everything in it was illuminated. However, on the day in which hedied, everything in it was dark. And we did not remove our hands from the Messenger of Allah (ﷺ), while we were burying him because our hearts felt so estranged." (Al-Tirmidhi, No.3618)

The esteemed Hafiz Ibn Rajab - may Allah have mercy on him - said: "When he passed away (ﷺ), the Muslims were thrown into confusion. Some were so shocked they became dazed, others were so overwhelmed they could not stand, some could not find the words to speak, and yet there were those who outright denied his passing, saying he was simply summoned by the Almighty." (Lataiif Al-Maarif, 103).

However, whoever wishes to witness the unwavering certainty of Abu Bakr during his most challenging moments, or the great faith connected with the Sustainer of the heavens and the earth, let them observe his certainty on the day when the Messenger (ﷺ) was called to the Highest Companion, and he responded by departing from life and the living. On that day, this essence was unveiled: a fortitude that doesn’t weaken but excels, doesn’t despair but gathers strength, and doesn’t bow down under the impact of a blow but always stands upright, wise, and steadfast to shoulder responsibilities and repercussions.

Abu Bakr's indubitability on the day of the Prophet's death was an attitude none but him could manifest. His daughter Aisha (may Allah be pleased with her) recounts: “When the Allah's Messenger (ﷺ) died, Abu Bakr was at a place called As-Sunah (Al-'Aliya) Umar stood up and said, "By Allah! Allah's Messenger (ﷺ) is not dead!" Umar (later on) said, "By Allah! Nothing occurred to my mind except that." He said, "Verily! Allah will resurrect him, and he will cut the hands and legs of some men (who say such fake utters)." Then Abu Bakr came and uncovered the face of Allah's Messenger (ﷺ), kissed him and said, "Let my mother and father be sacrificed for you, (O Allah's Messenger (ﷺ)), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice." Then he went out and said, "O oath-taker! Don't be hasty." When Abu Bakr spoke, Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die." Then, he recited Allah's Statement: {(O Muhammad) verily, thou art bound to die, and, verily, they, too, are bound to die.} (Quran, 39:30). He also recited: {Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on his heels doth no hurt to Allah, and Allah will reward the thankful.} (Quran, 3:144) The people wept loudly! Ibn Abbas said: "By Allah, it was as if people had never known that Allah had revealed this verse until Abu Bakr recited it. After he did, everyone started reciting it. I did not hear anyone who did not recite it." Umar added: "By Allah, when I heard Abu Bakr recite it, my legs couldn't support me. I fell to the ground. When I heard him recite it, I knew that the Prophet (ﷺ) had indeed passed away." (Bukhari, 3667/3668). Abu Bakr's confidence was akin to the unerring precision of an archer, swiftly zeroing in on the exact word needed to lift sagging souls from the depths of despair. Just as a lighthouse guides ships through treacherous waters, he illuminated the path for those grappling with the immense gravity of loss, helping them confront death with serenity.

So, O steeds of the Divine, charge forth... O banner of the Almighty, ascend... O carriers of this emblem, take your stance... Awaken... and tread the path illuminated by the dawn. Just as Abu Bakr's unwavering faith emboldened the Companions, they confronted the challenge with renewed vigor and steadfastness!

CHAPTER 25:

His Pledge as the Caliph:

After the passing of the Beloved Prophet, there was nearly a great discord amongst the Muhajireen and the Ansar concerning the matter of succession. However, we should firmly believe that the companions of the Prophet sought nothing in their deeds but the pleasure of Allah Almighty.

The Ansar were assembled with Sad bin 'Ubada in the shed of Bani Saida. They said (to the Muhajireen). "There should be one Amir (i.e., leader) from us and one from you." Then Abu Bakr, Umar bin Al-Khattab and Abu 'baida bin Al-Jarrah went to them. Umar wanted to speak but Abu Bakr stopped him. Umar later on used to say, "By Allah, I intended only to say something that appealed to me, and I was afraid that Abu Bakr would not speak so well. Then, Abu Bakr spoke, and his speech was very eloquent. He said in his statement, "We are the Rulers, and you (Ansars) are the Ministers (i.e. advisers)," Hubab bin Al-Mundhir said, "No, by Allah we won't accept this. But there must be a ruler from us and a ruler from you." Abu Bakr said, "No, we will be the rulers and you will be the ministers, for they (i.e. Quarish) are the best family amongst the Arabs and of best origin. So, you should elect either Umar or Abu Ubaida bin Al-Jarrah as your ruler." Umar said (to Abu Bakr), "No but we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah's Messenger (ﷺ)." So, Umar took Abu Bakr's hand and gave the pledge of allegiance, and the people too gave the pledge of allegiance to Abu Bakr. Someone said, "You have killed (in debate) Sad bin Ubada." 'Umar said, "Allah has killed him." (Bukhari, No.3668).

In another related narration: After the passing of the Prophet (ﷺ), the Ansar said, "A leader from us and one from you." Umar addressed them, "Do you not know that the Prophet (ﷺ) ordered Abu Bakr to lead the prayers? Which of you feels right to step ahead of Abu Bakr?" They replied, "We seek refuge in Allah from stepping ahead of Abu Bakr." (Al-Nasa'I, 2/74)

Ibn Abbas narrates that Umar once said, "I'd rather be decapitated than to lead a community that includes Abu Bakr." (Al-Musanaf, 473)

Anas ibn Malik narrates: After Abu Bakr was pledged allegiance at Saqifah, the next day he sat upon the pulpit. Umar stood up to speak before Abu Bakr, praised Allah, and said, "O people! I said things yesterday that weren't from the Book of Allah, nor were they a covenant from the Messenger of Allah (ﷺ). I thought the Messenger of Allah (ﷺ) would set our matters in order. However, Allah has left amongst you His Book which guided His Messenger (ﷺ). If you hold onto it, Allah will guide you as He guided His Messenger (ﷺ). Allah has united your affairs under the best among you, the companion of the Messenger of Allah (ﷺ), the second of the two in the cave. Stand and pledge allegiance to him." (Al-Sirah Al-Nabawiyah)“Indeed, No one is more akin to the true leader than he whom the leader has chosen as his vizier, companion, confidant, and support; for a man, when in the leader's eye, assumes the role of his master's charge, tasked with the intimate and the close ones during his travels and stays, his seclusions and his escapes, and who initiates speech in his presence, becomes the refuge in matters after him, and is the second in calling to Allah and His religion. And we know not these qualities to have combined in anyone other than Abu Bakr Al-Siddiq, may Allah be pleased with him.” (Al-Uthmaniyyah, 50)

CHAPTER 26:

A Lofty Constitution for the Muslim Rulers:

CHAPTER 27:

From His Remarkable Sermons and Admonitions:

Abdullah bin Hakim narrates that Abu Bakr once addressed us, proclaiming: "Beginning with the grace of God's name, I implore you to remain ever-conscious of Him, and extol Him with the reverence He is due. Meld hope and reverence together, intertwining earnest pleas with impassioned entreaties. Recall how God commended Zechariah and his lineage, declaring, {Lo! they used to vie one with the other in good deeds, and they cried unto Us in longing and in fear, and were submissive unto Us.} [Quran, 21:90]. Reflect, O loyal subjects of the Almighty, that your very essence is bound by His divine commandments, with promises and pacts drawn between you. In His boundless mercy, He exchanged this ephemeral existence for an eternal abode. Here lies the divine scripture, inexhaustible in its marvels, its radiant wisdom never fading. Embrace its truth, seek guidance from its profound depths, and let it be your beacon towards the Judgment Day. God sculpted you with the sacred purpose of venerating Him, while celestial guardians chronicle your every deed. Recognize, O loyal subjects (of God), that you dwell in an epoch whose nature remains veiled to you. If the opportunity arises to embrace your end in devoted servitude to the Divine, seize it. Such feats are attainable only with God's benevolence. Act with haste, for the sands of time slip quickly, lest you be led astray by your own deeds. For there are those who have squandered their lives in service to others, oblivious to their own spiritual needs. Guard against becoming their likeness. For looming closely behind you is an inescapable fate, the certainty of which is undeniable." (Sifat Al- Safwa)

CHAPTER 28:

Bright Examples of His Humility:

Ibn Al-Athir recorded in "Asad Al-Ghaba" on the authority of Abu Salih Al- Ghafari: Umar ibn Al-Khattab used to serve an old, blind woman in one of the outskirts of Medina during the night. He used to fetch water for her and attend to her needs. But every time he went to her, he would find that someone else had already preceded him and done what was needed. So, once he went to her in haste, hoping to be the first, but he found Abu Bakr already there serving her. At that time, Abu Bakr was the Caliph. Umar exclaimed, "I should have known it's you, by my life! Who else could it be?" It was also known that Abu Bakr, may God be pleased with him, would milk the sheep for his neighbors. When he was appointed as the Caliph, a maiden from the neighborhood remarked, "Now, our sheep won't be milked by him." Abu Bakr, overhearing her, responded, "By my life, I will surely milk them for you. I hope that my new role will not change the character I have always upheld." He continued to milk their sheep. Sometimes, he would ask the maiden, "Do you want the milk with froth or without?" And he would serve her as she preferred (Asad Al-Ghaba, 3/325).

And when he dispatched troops towards Syria, entrusting them to the leadership of Yazid bin Abi Sufyan, Amr bin Al-Aas, and Sharhabeel bin Hasana, he walked alongside the commanders of his army to bid them farewell. He continued on foot until they reached Thaniyyat Al-Wada. The commanders, riding their horses, said, "O Successor of the Messenger of God, why would you walk while we ride?" Abu Bakr replied, "I seek to gain merit for these steps in the path of God" (Al- Bayhaqi, 9/85).

CHAPTER 29:

A Luminous Page of His Justice:

Behold, a radiant illustration of justice that we present to anyone who takes charge of any affair of Muslims, be it minor or major.

One of the hallmark aspects of the justice of Al-Siddiq was that he treated his subjects equally when it came to the distribution and allotment of wealth. He believed that the prior virtues of some would only be rewarded in the Hereafter. Aisha, may God be pleased with her, said: "My father, in the first year of the spoils, gave ten coins each to the free, the enslaved, the woman, and her servant. Then in the second year, he gave them twenty each" (Al-Tabaqat, 3/193).

Sahl bin Abi Hathma, may God be pleased with him, said: "During the Caliphate of Al-Siddiq, when wealth was received, Abu Bakr would distribute it amongst the people uniformly; every hundred individuals would get a set amount. He would treat everyone equally in the distribution, whether they were free or enslaved, male or female, young or old." (Al-Tabaqat, 3/212-213).

Blessed indeed was Abu Bakr, a leader of unmatched stature, whose very essence radiated virtue and honor. From the onset of his leadership, his words resonated with profound wisdom and an innate sense of justice that he consistently manifested. May the Divine shower endless blessings upon him for his unwavering allegiance to the Prophet's teachings, even in moments where sentiments threatened to overpower. Truly, his heart was one of unparalleled compassion and benevolence.

Indeed, the era of his Caliphate began with an event that tested his commitment to justice and the teachings of the Prophet, peace be upon him. When Fatima, peace be upon her, approached him requesting her father's share of inheritance (ﷺ) from what had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, "Allah's Apostle said, 'Our property will not be inherited, whatever we(i.e. prophets) leave is Sadaqa (to be used for charity)." He then refused to give her that property and said, "I will not leave anything Allah's Messenger (ﷺ) used to do, because I am afraid that if I left something from the Prophet's tradition, then I would go astray." Fatima, the daughter of Allah's Messenger (ﷺ) got angry and stopped speaking to Abu Bakr and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah's Messenger (ﷺ). (Bukhari, No.3092).

You can see here that Abu Bakr even that he recognizes well that among those most deserving of his care was the daughter of his cherished Prophet (ﷺ) and dear friend. However, armed with unwavering faith, no obstacle could sway him from his noble pursuit of virtue and righteousness.

CHAPTER 30:

A Piety Beyond the Power of Pen to Describe:

Abu Bakr had a slave who used to give him some of his earnings. Abu Bakr used to eat from it. One day he brought something, and Abu Bakr ate from it. The slave said to him, "Do you know what this is?" Abu Bakr then enquired, "What is it?" The slave said, "Once, in the pre-Islamic period of ignorance I foretold somebody's future though I did not know this knowledge of foretelling but I, cheated him, and when he met me, he gave me something for that service, and that is what you have eaten from." Then Abu Bakr put his hand in his mouth and vomited whatever was present in his stomach. (Bukhari, No.3842).

In another narration, the same servant, one night, brought food to him. After taking a bite, the servant remarked, 'You usually inquire about my daily activities, why not tonight?' Abu Bakr replied, 'Hunger drove me; where did you get this from?' The servant responded, 'In pre-Islamic times, I had entertained some people with my singing. They had promised me a gift. Today, I happened upon a wedding celebration, and they presented this to me.' Abu Bakr exclaimed, 'You nearly led me to my ruin!' He then induced vomiting. Struggling to expel the bite, it was suggested that it would only come out with water. So, he drank water continuously until he managed to regurgitate the bite. Someone remarked, 'May God have mercy on you, all this because of a single morsel?' He responded, 'Even if it required my life to expel it, I would.'" (Al-Hilya, 1/31).

CHAPTER 31:

The Tenderness of His Heart and His Tears:

Anas reported: After the Prophet's passing, Abu Bakr said to Umar, “Let us visit Umm Aiman [i.e. Baraka bint Thaʿlaba, who helped to raise the prophet (ﷺ) and he saw her as a mother figure,] as Allah's Messenger (ﷺ) used to visit her”. As we came to her, she wept. They (Abu Bakr and Umar) said to her: “What makes you weep? What is in store (in the next world) for Allah's-Messenger (ﷺ) is better than (this worldly life).” She said: “I weep not because I am ignorant of the fact that what is in store for Allah's Messenger (ﷺ) (in the next world) is better than (this world), but I weep because the revelation which came from the Heaven has ceased to come.” This moved both of them to tears and they began to weep along with her. (Muslim, No.2454)

Drawing from another source, there's a detailed hadith recounting the tale of Hijrah. I'm keen to present part of it here, as it richly illuminates the facets of Abu Bakr's character from various perspectives:

Aisha, Mother of Believers, said: I never remembered my parents believing in any religion other than the true religion (i.e. Islam), and I don't remember a single day passing without our being visited by Allah's Messenger (ﷺ) in the morning and in the evening. When the Muslims were put to test (i.e. troubled by the pagans), Abu Bakr set out to migrate to the land of Habashah (i.e., Eritrea), and when he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of Qara, met him and said, "O Abu Bakr! Where are you going?" Abu Bakr replied, "My people have turned me out (of my country), so I want to wander on the earth and worship my Lord." Ibn Ad-Daghina said, "O Abu Bakr! A man like you should not leave his home-land, nor should he be driven out, because you help the destitute, earn their livings, and you keep good relations with your Kith and kin, help the weak and poor, entertain guests generously, and help the calamity-stricken persons. Therefore, I will be your protector. Go back and worship your Lord in your town."

So, Abu Bakr returned and Ibn Ad-Daghina accompanied him. In the evening Ibn Ad-Daghina visited the nobles of Quraish and said to them. "A man like Abu Bakr should not leave his homeland, nor should he be driven out. Do you (i.e. Quraish) drive out a man who helps the destitute, earns their living, keeps good relations with his Kith and kin, helps the weak and poor, entertains guests generously and helps the calamity-stricken persons?" So, the people of Quraish could not refuse Ibn Ad-Daghina's protection, and they said to Ibn Ad-Daghina, "Let Abu Bakr worship his Lord in his house. He can pray and recite there whatever he likes, but he should not hurt us with it, and should not do it publicly, because we are afraid that he may affect our women and children." Ibn Ad- Daghina told Abu Bakr of all that. Abu Bakr stayed in that state, worshipping his Lord in his house. He did not pray publicly, nor did he recite Quran outside his house.

Then, a thought occurred to him to build a mosque in front of his house, and there he used to pray and recite the Quran. The women and children of the pagans began to gather around him in great numbers. They used to wonder at him and look at him. Abu Bakr was a man who used to weep too much, and he could not help weeping on reciting the Quran. That situation scared the nobles of the pagans of Quraish, so they sent for Ibn Ad-Daghina. When he came to them, they said, "We accepted your protection of Abu Bakr on condition that he should worship his Lord in his house, but he has violated the conditions, and he has built a mosque in front of his house where he prays and recites the Quran publicly. We are now afraid that he may affect our women and children unfavorably. So, prevent him from that. If he likes to confine the worship of his Lord to his house, he may do so, but if he insists on doing that openly, ask him to release you from your obligation to protect him, for we dislike to break our pact with you, but we deny Abu Bakr the right to announce his act publicly." Ibn Ad- Daghina went to Abu- Bakr and said, ("O Abu Bakr!) You know well what contract I have made on your behalf; now, you are either to abide by it, or else release me from my obligation of protecting you, because I do notwant the Arabs to hear that my people have dishonored a contract I have made on behalf of another man." Abu Bakr replied, "I release you from your pact to protect me and am pleased with the protection from Allah." (Bukhari, No.3905).

Reflecting upon this incident, Ibn Hajar comments on Ibn Ad-Daghina's protection of Abu Bakr in Makkah, highlighting it as one of his significant merits. He notes that Ibn Ad-Dughunna's description of Abu Bakr mirrored how Khadijah described the Prophet (ﷺ) at the onset of his prophethood. The similar descriptions were not a result of prior agreement but a testament to Abu Bakr's esteemed character, paralleling the Prophet's own perfect attributes from a young age.

CHAPTER 32:

His Renunciation of This Fleeting World and Its Ephemeral Attractions:

CHAPTER 33:

The Dispatching of the Army under Usama Leading:

After the Prophet's demise (ﷺ), numerous Arab tribes receded from the faith. Indeed, the Companions, as described by Ammar bin Yasir (may Allah be pleased with him), seemed like, “Sheep without a shepherd”. Medina, to use his words, “felt more constricting to its people than a tight ring.”

At the outset of his blessed caliphate, Abu Bakr sent out an army under the command of Usama bin Zaid (may Allah be pleased with both). This army, ordained by the Prophet (ﷺ) before his passing, was to discipline the Quda'a tribes for their alignment with the Byzantines against the Muslim army.

Ibn Kathir wrote of this episode, detailing the deployment of Usama bin Zaid's army, sent to the borders of Balqa in Greater Syria (i.e., Levant), where Zaid bin Haritha, Ja'far, and Ibn Rawaha had met their end. This army set forth and encamped at Al-Jurf. Among them were notable figures like Umar bin Al-Khattab and, as some say, Abu Bakr Al-Siddiq. The Prophet, before his demise, (as we mentioned), had designated him to lead the prayers in his absence. But when the Prophet's ailment (ﷺ) grew severe, they remained there. After his passing, Medina was gripped by unrest and hypocrisy, and many surrounding Arab tribes turned away from Islam, while others refused to pay the Zakat. But the faithful persisted in only two cities: Makkah and Medina. It is conveyed that Jawatha from Bahrain was the inaugural village to establish the Friday prayer, upon the return of its people to righteousness, as affirmed in the authentic narrations of Al-Bukhari, on the authority of Ibn Abbas. Also, the tribe of Thaqif in Ta'if stood steadfast in Islam, neither fleeing nor renouncing their faith.

In those trying times, when calamities transpired, numerous among the faithful entreated the venerable Caliph Abu Bakr not to dispatch Usama, given the pressing need for his presence in affairs of greater gravity, especially in times of untranquility. Among those who advised thus was Umar bin Al-Khattab. However, Abu Bakr adamantly refused, declaring with unwavering conviction: "By Allah, I shall not undo a matter decreed by the Messenger of Allah (ﷺ). Even if birds were to carry us away, or if predators lurked around Medina, or even if the very dogs dared to approach the legs of the believing women, I would still marshal the army of Usama. And I would order the guards to remain vigilant around the city."

Thereafter, Abu Bakr set forth, reaching the ranks of the army, examining and leading them, himself on foot. Usama rode a steed, with Abd Al-Rahman bin Awf guiding Abu Bakr's mount. Usama addressed him, saying, "O Successor of the Messenger of God, by Allah, either you shall mount, or I shall dismount!" Abu Bakr replied, "By Allah, you shan't dismount, and by Allah, I shan't mount. For it burdens me not to have my feet dusted in the path of God even for a moment. For every step the warrior takes, 700 virtues are inscribed for him, 700 ranks elevated for him, and 700 sins expiated from him." As their conversation drew to an end, he said, "If you see it fitting to aid me with Umar, so do," granting him permission. The venerable Caliph, may Allah be pleased with him, stood steadfast, provisioning the army with the finest sustenance and drafting for them a code of war. Such a code was unparalleled in history for its justice, purity, and nobility, save in Islam. He earnestly addressed them, saying, "O people! I impart upon you 10 sacred edicts; uphold them as a trust from me: Refrain from treachery, exploitation, deceit, and defilement. Let no harm befall the young, the aged, or the womenfolk. Safeguard the date palm, neither inflicting it with fire nor felling a tree laden with fruit. Do not end the lives of sheep, cows, or camels, unless for nourishment. Undoubtedly, you'll encounter souls who've chosen a life of monastic seclusion; respect their choice and let them be in their devoted solitude.

And so, under the protection of Allah, the army of Usama set forth, carrying out the command of the Messenger of God (ﷺ). As they moved, they encountered tribes inclined towards apostasy, who would exclaim, "Were it not for the strength of these, such as these would not have emerged from their ranks. But let us wait until they face the Romans; if the Romans prevail, they will spare us the fight, and if Usama's army prevails, then Islam shall be affirmed." By the grace of God, Usama's army triumphed, vanquishing and defeating their foes, and they returned safely, standing firm in Islam. Hence, their departure at that juncture was of the utmost wisdom from Abu Baker. They journeyed forth, striking awe in the hearts of every Arab tribe they passed, and the tribes would exclaim: "These men emerge from a formidable tribe!" They stood firm for 40 days, some say 70, and then returned victorious, laden with spoils. Soon after, they were readied alongside those who were rallied to battle the apostates and those who refused to pay the alms-tax. (Al-Bidaya wa'l-Nihaya, 6/308)

For those who reflect upon the words of Abu Bakr, one can sense the mercy of Islam towards the non-believers and idolaters, even in battles not governed by the principles of faith and morality. This is an image presented to those who claim: "Islam spread solely by force, terror, and the edge of the sword."

CHAPTER 34:

The Stance of Abu Bakr in the Apostate Wars:

When the news of the Prophet's demise (ﷺ) spread throughout the lands, many Arab tribes renounced Islam and refused to pay the Zakat. Abu Bakr stood determined to fight against them. Umar and others tried to dissuade him, but he solemnly declared, ‘By God, if they were to withhold even a small cord they used to give to the Prophet, I would wage war against them”’.

On this, Umar ibn al-Khattab said to Abu Bakr - may God be pleased with both, "How can you fight them when the Messenger of Allah (ﷺ) said, 'I have been commanded to fight people until they say: There is no god but Allah. Whoever says it is safe from me, both his person and his property, except by its right, and his reckoning is with Allah?'” Abu Bakr replied, "By God, even if they denied me a goat, they used to pay the Prophet, I would fight them over it. Zakat is the due right of property. By Allah, I will fight anyone who differentiates between Salat and Zakat." Umar then said, "I only realized that God had expanded Abu Bakr's chest towards the decision of fighting, and I knew it was the right thing to do." (Bukhari, No.7284)

Among what Umar voiced was: "O Successor of the Messenger of Allah (ﷺ)! Seek accord with the people and be gentle with them." To which Abu Bakr responded: "I had hoped for your support, yet you come to me with discouragement? You were a tyrant in the days of Jahiliyyah and now, do you waver in Islam? Revelation has indeed ceased, and the religion is complete. Shall it diminish while I yet live? Has not the Messenger of Allah (ﷺ) proclaimed, 'Except by its right'? And its rightful due is the establishment of prayer and the giving of zakat. By Allah, if all people were to forsake me, I would strive against them by myself." (Al-Tarikh Al-Islami, 3/68).

Such was a divinely blessed and endorsed stance. Allah, the Exalted, designated for this faith a blessed individual, Al-Siddiq. He remained steadfast during this immense tribulation, exemplifying this man's profound faith, certainty, and deep understanding of the faith. Indeed, Allah strengthened him with support from His presence.

From every corner of the Arabian Peninsula, there arose among its inhabitants those who renounced the faith. Abu Bakr dispatched armies and leaders to assist the believers in those regions. Whenever the pagans and believers met in any of these places, the army of Abu Bakr overcame those who had turned apostate. They struck them with a great slaughter and reaped abundant spoils, fortifying themselves with these gains. They sent a fifth of their spoils to Abu Bakr, and as the people used these, they gained further strength, preparing themselves to combat those they intended to fight among the Persians and the Byzantines. The leader of the Ummah, scarcely rested until he dispatched Islamic armies both to the east and the west, laying the foundations of Islamic nation, combating the tyrants among creation until brought back those who had strayed from the faith. The truth was restored to its rightful place, the Arabian Peninsula was unified, and the distant far became as close as the immediate near. Consecutive victories and conquests occurred by the grace of Allah. The apostates were vanquished, and the Muslim armies bewildered the Persians and the Byzantines, showcasing their strength and martial capabilities.

CHAPTER 35:

Champion of the Ummah:

Reflecting upon the previous chapters, and in elucidating the courage’s virtues of Abu Baker, Ibn Taymiyyah states, "Courage is the steadfastness and strength of the heart, the fortitude to confront the enemy, and the distance from panic and fear. It is a quality related to the heart. For a man's body might be the strongest among bodies, and he might be among the most capable in striking, stabbing, and shooting, yet his heart could be weak and cowardly, rendering him ineffectual. A man might kill many with his hand, butwhen faced with significant crises or when enemies overpower him, he might weaken or become fearful.” (Jama' Al-Masaiil, (3/245)

Abu Bakr Al-Siddiq, therefore was with no doubt the strongest of the Companions in heart, the most resolute in resolve, the greatest in steadfastness, the boldest in advancing, and the furthest from dismay, weakness, and cowardice. This is why the Prophet (ﷺ), would accompany him alone in situations filled with fear, such as during the Hijrah, when they were in the cave and enemies sought them, offering a reward for their capture, and he was with him alone under the shelter on the day of Badr when the disbelievers specifically targeted the Messenger (ﷺ).

And as we said before, when the Prophet, (ﷺ) died, Abu Bakr's courage, valor, patience, stability, statesmanship, management, leadership, suppression of apostasy, and support for believers manifested in a manner too extensive for this book to cover completely. Anyone with the slightest experience with courage knows that among them, none came close to matching him in bravery, let alone equating him.

Ibn Taymiyyah also states, "The point here is that Abu Bakr was the bravest of people. After the Prophet (ﷺ), there was none braver than him. Hence, when the Prophet, (ﷺ), died and the Muslims faced the greatest calamity that befell them, weakening minds andbewildering hearts, causing disarray as if in a distant, deep pit—some denied his death, some sat paralyzed, some were dazed, recognizing neither those who passed by nor those who greeted them, and others wailed in grief as if experiencing a minor resurrection, a precursor to the Great Resurrection. Many in the rural areas apostatized, their strength waned. But Al-Siddiq, may Allah be pleased with him, stood with a steadfast heart and a courageous spirit, neither panicking nor faltering, embodying both patience and certainty. He informed them of the Prophet's death, that Allah had chosen for him the best, then he addressed them, stabilizing and emboldening them. Anas said: 'Abu Bakr, may Allah be pleased with him, addressed us, and we were like foxes, but he did not cease encouraging us until we became like lions, drawing strength from his steadfastness and courage.'

Then, he embarked on preparing Usama's expedition despite their advice against it and fought the apostates despite their counsel to delay and observe, battling even those who withheld Zakat. With the companions, he was a beacon of knowledge when ignorance prevailed, a source of strength in weakness, and a motivator during times of slack. Through him, Allah fortified their knowledge, faith, and strength. Even Omar, with his renowned strength and bravery, would say to him, "O Successor of the Messenger of Allah, reconcile the people." To which he would reply: "On what basis should I reconcile them? Upon a fabricated religion or concocted poetry?" This is a vast topic that extends beyond a brief description. In brief, the courage required from an Imam was not found in anyone after the Messenger of Allah (ﷺ), as complete as it was in Abu Bakr, then Omar.” (Minhaj Al-Sunnah, 7/507)

Ibn Al-Qayyim says, "Many people confuse courage with strength, yet they differ. Courage is the heart's steadfastness during trials, even if physically weak. Abu Bakr Al-Siddiq, may Allah be pleased with him, was the bravest of the nation after the Messenger of Allah (ﷺ). While Umar and others were physically stronger, Abu Bakr surpassed all companions with his steadfast heart in every situation that would shake mountains; he remained unshakeable, a source of courage for the brave and heroes among the companions, bolstering and encouraging them. If nothing else, his unwavering courage during the night in the cave, his resolve on the day of Badr, comforting the Prophet (ﷺ), with words of faith and trust in Allah's promise, his steadfastness during the chaos of Uhud when the devil cried out that Muhammad had been slain, and fewer than 20 stood with the Prophet (ﷺ), yet his heart remained firm and undisturbed. His resolve during the Battle of Al-Khandaq when eyes swerved and hearts reached the throats, his calm during the Treaty of Hudaybiyyah when even the stalwart Knight of Islam, Umar ibn Al-Khattab, was unsettled, such that Al-Siddiq had to steady, quiet, and reassure him. His unwavering heart during Hunayn when many fled yet he did not, and during the calamity that shook the entire world, making mountains almost vanish, heroes' feet falter, and the hearts of the Muslims tumult like the sea in a storm, when their beloved one (ﷺ) left them forever. When the devil cried out across the lands, and people left the religion of Allah in droves.

The enemy of Allah stirred the earth, divine revelation ceased, and had it not been for Allah's protection, the stars of guidance would have been obliterated. The companions doubted in their hearts, how could they not when they had lost their Messenger, the beloved among them, dreams shattered, and darkness enveloped the horizons. Hypocrisy stretched its neck, falsehood raised its head which had been subdued under the Prophet's feet, (ﷺ).

The Muslims heard from Allah's enemies what was unheard of during his life, the enemy of Allah hoped to return people to idol worship, to turn their faces away from the sacred House, to divert their hearts from faith and the Quran, towards Judaism, Zoroastrianism, polytheism, and the worship of crosses. But Al-Siddiq, may Allah be pleased with him, rolled up his sleeves, unsheathed his sword of resolve, mounted the steeds of his firm intentions, led the armies of Islam to be the most valiant, aiming only to catch up, vowing to fight the enemies of Islam with all his might, to truthfully wage war until his past achievements stood alone or he stood alone.

By this, Allah strengthened the heart that if weighed against the hearts of the nation would tip the scale, humiliated the hypocrites, apostates, People of the Book, and idol worshippers, straightening the religion's path after its distortion, running the millennial faith on its courses and paths, leaving the party of Satan defeated, and the caller of faith announcing atop creation, "Verily, the party of Allah, they are the victorious."

Such was the courage before which the champions of nations paled, the ambition by which the loftiest of aspirations were dwarfed. Truly, the Champion of the Ummah deserved to claim the greatest share of this victory. How could he not when he had attained the perfection of prophetic inheritance in full measure?” (Al-Furusiyah Al-Muhammadiah, 501)

CHAPTER 36:

Abu Bakr was the first to compilethe Holy Qur'an:

Abu Bakr prepared an army under the command of Khalid bin Al-Walid with a gathering of Sahabahs to fight against Musailima Al-Khthab, may he receive from Allah what he deserves. They waged a fierce battle against him until Allah deserted him, and he was slain. During this battle, a large number of Qur'an reciters from the Companions were killed. It was said that 700 were martyred, some say more, particularly at the Battle of Yamama. This instigated the thought of compiling the Qur'an lest the remaining reciters also be killed.

Let us listen to the story from the personal scribe of the Messenger of Allah (ﷺ), Zaid bin Thabit, may Allah be pleased with him:

Abu Bakr Al-Siddiq sent for me when the people of Yamama had been killed. I went to him and found Umar bin Al-Khattab sitting with him. Abu Bakr then said to me, "Umar has come to me and said: "Casualties were heavy among the Qurra' of the Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yamama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore, I suggest, you order that the Qur'an be collected." I said to Umar, "How can you do something which Allah's Apostle did not do?" Umar said, "By Allah, that is a good project." Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which Umar had realized." Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger (ﷺ). So, you should search for the fragmentary scripts of the Qur'an and collect it in one book." By Allah, If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an. Then, I said to Abu Bakr, "How will you do something which Allah's Messenger (ﷺ) did not do?" Abu Bakr replied, "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and Umar. So, I started looking for the Qur'an and collecting it from what was written on palm stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat Al-Tauba with Abi Khuzaima Al-Ansari, and I did not find it with anybody other than him. The Verse is: {There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.} (Quran, 9:128). Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with Umar till the end of his life, and then with Hafsa, the daughter of Umar. (Bukhari No. 4986-4987).

CHAPTER 37:

Designation of Umar asthe Next Caliphate of Muslims

As the hour approached for Abu Bakr, whom Allah the Almighty had honored by enabling him to quell the tumult of apostasy and witnessed a proliferation of Islamic conquests during his reign, and through whose hands Allah channeled immense blessings for Islam and its followers, he perceived that it was imperative to appoint a worthy successor who would perpetuate the mission of Islam, spread the call to faith, and guide souls to the Gardens of the Most Merciful, Glorious is He. There was no doubt that determining this successor before the departure of Abu Bakr, may Allah be pleased with him, would safeguard the Muslim community from the tribulation of contention regarding the forthcoming Caliph. Indeed, Abu Bakr was apprehensive that, upon his passing, those most deserving of this esteemed position, due to their asceticism and piety, might shy away, allowing possibly an undeserving soul to assume the role, thus squandering the sacred trust.

Thus, Abu Bakr, may Allah's grace be upon him, deemed it essential to appoint a successor. He actively sought the counsel of the Companions regarding Umar, may Allah be pleased with him. The consensus among the Companions was that Umar was the most fitting for the Caliphate, although some expressed concerns about his strictness towards his subjects. Little did this noble Companion realize that Umar's firmness was often a protective measure, either in defense of the noble Prophet’s honor or the honor of the Caliph, Abu Bakr. Then came the decisive declaration from Abu Bakr, may he be blessed. He beckoned Uthman ibn Affan, may Allah be pleased with him, and instructed him to write:

But then he fell into a faint. Uthman wrote, "I have appointed Umar ibn Al- Khattab as your successor."

Upon regaining consciousness, Abu Bakr asked Uthman to read to him. Upon hearing it, he praised Allah and remarked, "It seems you were apprehensive that people might differ if I were to pass away in my sudden unconscious state." Uthman replied, "Indeed." Abu Bakr expressed, "May Allah reward you for your service to Islam and its people." Then he ratified the document and instructed Uthman to present it to the people. They pledged their allegiance upon recognizing that it pertained to Umar, may Allah's blessings be upon him. (Al-Tabaqat, 3/148)

CHAPTER 38:

His Precious Testament to Umar:

CHAPTER 39:

Of Mankind's Most Perceptive, Three Are:

CHAPTER 40:

The Time of Departure:

After a life abundant in love, sacrifice, justice, and altruism, the First Caliph of the Messenger of Allah (ﷺ) lay upon his deathbed, yearning to reunite with his beloved, the Messenger of Allah (ﷺ), in the Gardens of the Most Merciful, seated opposite one another.

Aisha narrated: When the sickness of Abu Bakr first appeared, he took a bath on a cold day, which led to a fever that lasted 15 days, during which he did not attend the prayer, and instead delegated the prayer leadership to Umar. People visited him often, with Uthman being the most frequent visitor, keeping close company in his illness. One day, he proclaimed, 'Verily, since I took charge of the Muslims' affairs, I have not taken a single dinar or dirham from them for myself. But I have consumed from their sustenance, and worn their garments. From the war bounty of the Muslims, I have only this black servant, this lactating donkey, and this coat. Upon my death, send them to Umar and absolve me of them.' She did as he instructed. When Umar came, he wept profusely, with tears wetting the ground, repeating, 'May God have mercy on Abu Bakr; he has indeed left a void that is hard to fill.'” (Sifat Al-Safwah, 1/108).

Aisha also recounted, "In the throes of his final ailment, I entered upon him while he appeared as one would appear preparing for death, and he struggled to breathe. I recited the verse:

By your life, when youth's breath begins to wane *** Wealth avails not, as the chest feels its strain

He looked at me with an expression of displeasure and corrected, “Nay, O Mother of the Believers, but the words of God are truer: And the stupor of death will come in truth: {And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun!}” (Quran, 50:19)" (Al-Tabaqat, 3/147).

On the Monday night preceding Tuesday, on the 22 of Jumada Al-Akhira in the 13th year of the Hijra (August 23, 634 AD), Aisha – may God be pleased with her – conveyed: 'Abu Bakr asked me about the day the Messenger of God (ﷺ) passed away. When I replied, 'On a Monday,' he expressed a hope that he too might depart on a similar eve. He inquired about the attire the Prophet (ﷺ) was shrouded in, and upon my description, he directed, 'See this garment of mine with a saffron stain or patch? Wash it and add two other garments with it.' Aisha remarked, 'O father, this is old.' Abu Bakr replied, 'The living have more right to the new, and this is but for the grave.'” He died on that very night, may Allah be pleased with him (Al-Tabaqat, 3/150).

He departed, may God have mercy upon him, at the age of 63 – a consensus in all traditions, having completed the lifespan of the Messenger of God (ﷺ). Abu Bakr was born 3 years post the 'Year of the Elephant' – may God be pleased with him. He was washed by his wife Asma bint Umays as he had bequeathed and was buried next to the Messenger of God (ﷺ) as per his last will. His funeral prayer was led by his successor, Umar ibn Al-Khattab. (Al-Tabaqat, 3/203). Umar, Uthman, Talha, and his son Abdur Rahman lowered him into his grave, positioning his head close to the shoulders of the Messenger of God (ﷺ), aligning the tomb closely with the Prophet's grave.

CHAPTER 41:

Timeless Eulogy: Ali's Tribute to Al-Siddiq Beyond Mortality:

When Abu Bakr Al-Siddiq, may Allah be pleased with him, departed from this world, and his body lay in repose, the entire city of Medina quaked with sorrow, much like the day when the Messenger of Allah (ﷺ) was taken.

In that moment of profound sorrow, Ali bin Abi Talib, blessings be upon him, graced the dwelling where the serene form of Abu Bakr reposed and proclaimed with gravitas, "Divine mercy be upon you, O venerable Abu Bakr. You were the cherished confidant of the Messenger of Allah (ﷺ), his anchor, his sanctuary, the entrusted guardian of his innermost revelations, and his sagacious advisor. Amongst the Ummah, you were the vanguard in embracing the luminous path of Islam, the purest in conviction, the unwavering sentinel of faith, the epitome of reverence, the exemplar in unwavering fealty to the Divine's edicts, and the most ardent champion of the Messenger of Allah (ﷺ). Your devotion to Islam was unparalleled, and your camaraderie impeccable. Among all, your virtues shone the brightest, your righteous deeds stood loftiest, and your rank soared highest. You mirrored the Messenger of Allah (ﷺ) in wisdom and demeanor, holding an august station, revered in His gaze and exalted in His honor. May the Almighty recompense you, on behalf of His chosen Messenger (ﷺ) and the exalted path of Islam, with the most majestic of rewards. In epochs where many wavered, you were the stalwart pillar beside the Messenger of Allah (ﷺ). As his sentinel of perception, Allah immortalized you as 'Al-Siddiq' in His divine scripture, declaring, {And whoso bringeth the truth and believeth therein - Such are the dutiful!} [Quran, 39:33]. Where many hesitated, you were the bastion of support; where they wavered in tribulations, you stood as the unwavering monolith. In adversities, you were his unerring compass, a companionship of noblest measure, the inseparable duo in that hallowed cave, recipients of heaven's serene tranquility, his confederate in the sacred Hijrah, the chosen one to shepherd Allah's religion and His flock, steering with unparalleled wisdom. When divergent paths beckoned many, you remained unwaveringly resolute. No prophet's heir has etched a legacy as monumental as yours. When many a companion's resolve faltered, yours shone unwavering, standing fast when they stumbled, rejuvenating their spirits when weariness crept in, and steadfastly treading the path illumined by the Messenger of Allah (ﷺ) even as others sought different trails.

You, as the Messenger of Allah (ﷺ) so fittingly portrayed, were seemingly delicate in physique, yet mighty in bearing the edicts of the All-Sovereign. In your own introspection, you exhibited humility, but in the celestial realm of Allah the Grandiose, your stature towered. Among the denizens, you were held in illustrious esteem, and within their inner sanctums, deeply venerated. Not a soul dared to cloud your honor, whispers fell silent in your presence, and in your demeanor, prejudice found no quarter. In your shadow, the marginalized and oppressed discovered an unyielding bastion and an emblem of dignity. Whether in proximity or afar, you meted out their due with impeccable justice. In your communion with Allah the Most High, none surpassed your piety, for your very essence was woven with the threads of truthfulness, integrity, and sublime tenderness. Your pronouncements bore weight, your governance was tinted with forbearance and steadfastness, and your counsel emanated from a reservoir of sagacity and conviction. Under your aegis, faith found its keel and conviction its anchor. Through your stewardship, the divine mandates of Allah radiated brilliantly. Verily, by Allah, you tread a path so sublime, setting a pace that left subsequent voyagers in breathless admiration of the monumental challenges you surmounted. Yours was a triumph resplendent in clarity. Indeed, unto Allah we belong and unto Him is our eventual return. In the grand tapestry of Allah's design, we find solace and yield to His supreme wisdom. By the divine, following the revered Messenger of Allah (ﷺ), the Ummah shall not witness a beacon of your luminance again. You were the citadel that safeguarded the tenets of faith, an indomitable shield, a sanctuary for the seekers. May the All- Powerful conjoin you with your beloved Prophet, Muhammad (ﷺ). May we be beneficiaries of your divine reward, and may our compass remain true in your wake.”

The assembly lingered in a reverent hush as he drew his discourse to a close. Overwhelmed, they were then moved to tears, their collective voice crescendoing in affirmation, "Verily, you have articulated the truth!" (Al-Tabassur, by Ibn al-Jawzi)

It has been narrated from Umar - may Allah be pleased with him – his saying: "If the faith of Abu Bakr were to be weighed against the faith of all the people of the earth, his would surely outweigh theirs. Oh, how I wish I could be a single strand of hair in the chest of Abu Bakr." (Al-Matalib Al-Aliya, No. 4292)

Indeed, both Umar ibn Al-Khattab and Ali ibn Abi Talib, luminaries whose insights pierced the very fabric of time, and whose wisdom was akin to the depth of oceans, may Allah be pleased with them, extolled the virtues of their cherished confidant friend. And I, even if I were to pen volumes upon volumes, detailing every nuance of Abu Bakr's illustrious character and his monumental contributions, it would be but a mere droplet in the ocean of his grandeur. The tapestry of his life, interwoven with virtue and steadfastness, is such that words may strive but will always falter to encapsulate its full essence. It's akin to attempting to capture the brilliance of the sun with mere ink and parchment. In succinct eloquence: No quill, no tome, no bard can truly enshrine the vastness of Abu Bakr's legacy. May Allah be pleased with Abu Bakr and with all the Companions in their resplendent entirety. Amin.