حضرة ابو بكر سلطنتیں

Abdel-Rahman Bin Abi Bakr Al-Siddiq ⁽¹⁾: Abdel-Rahman Bin Abi Bakr Al-Siddiq Bin Abi Quhafa (also known as Aba Muhammad and Aba Abdullah), may Allah be pleased with him and his descendants, was from the tribe of Taym, a sub-clan of the tribe of Quraysh. His mother was Umm Ruman of the tribe of Kinanah, may Allah be pleased with her. He was the brother of “Umm Al-Mu’mineen” Aisha (the “Mother of the Believers”), may Allah be pleased with her, as well as the eldest son of Abu Bakr Al-Siddiq. He was known for his sense of humor.

Abdel-Rahman Bin Abi Bakr fought alongside the polytheists in the Battles of Badr and Uhud. During the Age of Ignorance (Jahiliyyah), his name was either Abdul-Uzza (Slave of Al-Uzza) or Abdul-Ka’bah (Slave of the Ka’bah), and the Prophet, may Allah’s peace and blessings be upon him and his family, is the one who changed his name. Abdel-Rahman did not embrace Islam until the Treaty of Hudaybiyyah. When he did embrace Islam, however, he was among the best of Muslims.

In Kitab Al-Aghani, Abu Al-Faraj said: He did not emigrate with his father, because he was young. Abdel-Rahman fought alongside the army of the polytheists, and in the Battle of Uhud, he was with the archers of Quraysh, fighting against the Muslims. When it came time for the customary sword-duel before the battle, Abdel-Rahman stood challenging any of the Muslims to duel against him. In response, his father, Abu Bakr Al-Siddiq, rose to duel him, but the Messenger of Allah prevented him from fighting against his son. After he embraced Islam, Abdel-Rahman Bin Abi Bakr Al-Siddiq, may Allah be pleased with him and his father, never missed a battle, fight, or act of obedience. He also displayed unparalleled courage in the Battle of Yamama.

Ibn Abd al-Barr said: He was a brave archer and a skilled shooter. He took part in the Battle of Yamama and killed seven prominent individuals from the other side, including Muhakkam Al-Yamama, who was positioned inside a narrow opening in the fortress. Abdel-Rahman struck him with an arrow in his throat, killing him. The Muslims then entered through that narrow opening. He was brave, outspoken, and fearless. He was well-known for this bravery and courage, as well as for speaking the truth. He is not known to have ever lied. He also took a popular stance when Muawiyah Bin Abi Sufyan, may Allah be pleased with him, endeavored to gain people’s allegiance for his son Yazid to succeed him, and he (Abdel-Rahman) said: “By Allah, you do not want freedom of choice for the ummah (nation) of Muhammad. Rather, you wish to [recreate the leadership of Heraclius]. Each time one Heraclius dies, another one rises. Why do you think Abu Bakr did not appoint me as his successor? And why do you think Umar did not appoint Abdullah as his successor?” Abdel-Rahman Bin Abi Bakr was thus one of four men who refused to pledge an oath of allegiance to Yazid Bin Muawiyah, the rest of whom were: Al-Husayn Bin Ali, Abdullah Bin Al-Zubayr, and Abdullah Bin Umar, may Allah be pleased with all of them.

Another incident that demonstrated one of his many brave stances and insistence on speaking the truth took place when Murrah, the owner of Murrah Stream, went to Abdel-Rahman Bin Abi Bakr Al-Siddiq. He was their servant, and he had asked him to write to Ziyad on his behalf regarding something he needed. So Abdel-Rahman wrote: “From Abdel-Rahman to Ziyad,” without addressing or making any mention of Abi Sufyan. In response, Murrah said: “I will not take this letter with me, because he will harm me.” He then said: “So, I went to Aisha, and she wrote to him: ‘From Aisha, the Mother of the Believers, to Ziyad Bin Abi Sufyan.’” He continued: “When I brought him the letter, he told me: ‘Bring this letter to me tomorrow.’ He then gathered the people together and said: ‘O young man, read it.’ So I read: ‘From Aisha, the Mother of the Believers, to Ziyad Bin Abi Sufyan.’ So he granted what I was asking.”

Ibn Abd al-Barr said: Umar Bin Al-Khattab gifted him with Laila Bint Al-Judi, whose father was a Ghassanid Arab and the Amir of Damascus, as [Abdel-Rahman] had gone there before the conquest of Damascus and took a liking to her. He fell in love with her and composed some poetry about her.

It was also reported on the authority of Hisham Bin Urwah, on the authority of his father, that he said: “Abdel-Rahman Bin Abi Bakr fell in love with Laila Bint Al-Judi Bin Uday Bin ‘Amr Bin Abi ‘Amr the Ghassanite.” He then went on to share some of the verses recited by Abdel-Rahman regarding his love for her. Some of Abdel-Rahman’s love poetry was also reported by Al-Zubair Bin Bakkar on the authority of his uncle Mus’ab Al-Zubairi.

Knowing of Abdel-Rahman’s affection for Laila Bint Judi, when Umar Bin Al-Khattab sent his army to the Levant, he told the army commander: “If you capture Laila Bint Al-Judi by force, give her to Abdel-Rahman Bin Abi Bakr.” He did, in fact, capture her and gave her to him. Abdel-Rahman took a great liking to her and favored her over his wives until they began complaining to Aisha regarding her, so Aisha admonished him for that.

In response, Abdel-Rahman likened the beauty of Laila’s teeth to the delicate succulence of pomegranate seeds. Later, however, an illness caused her to lose her teeth, whereupon he shunned and ignored her. Laila then complained about him to Aisha, who told him: “O Abdel-Rahman, you exaggerated in your love for Laila, and you exaggerated in your hate for her as well—so you should either be just with her or send her back to her family.”

Among Abdel-Rahman’s salient characteristics were his great generosity and his benevolence towards others. It was narrated that a Bedouin woman went to Abdel-Rahman Bin Abi Bakr Al-Siddiq, may Allah be pleased with him and his father, and said: I have come from the vast lands of the Badia, which have treated me harshly, melting away my flesh, eating away at my bones, and leaving me utterly lost. My people have decreased in number after the many family members, children, and other people who are now gone. With no relatives to shelter me and no tribe to protect me, I asked the tribes of the Arabs from whom I should seek out assistance—someone dependable who donates sufficiently to those who ask—and I was guided to you. I am a woman from the tribe of Hawazin. I have lost my children and my parents, so I beseech you to do one of three things for me: Either provide me with an ample sum, sustain me with your support, or send me back to my home. He said: “I would prefer to do all of these for you,” and that is exactly what he did.

Sayyida Aisha, may Allah be pleased with her, said: “The Prophet, may Allah’s peace and blessings be upon him and his family, died in my house on the day of my turn, while leaning against my chest. One of us used to recite to a prayer of protection when he got sick, so I began reciting a prayer of protection. He then raised his head towards the sky and said: ‘With the highest companions, with the highest companions.’ Abdel-Rahman Bin Abi Bakr passed by carrying a fresh leaf-stalk of a date-palm, so the Prophet, may Allah’s peace and blessings be upon him and his family, looked at him, and I thought that he wanted it. So I took it and chewed the top of it and shook it and gave it to him, whereupon he cleaned his teeth with it better than he had ever cleaned his teeth before. He then gave it to me, and his hand dropped down (or it fell from his hand). So Allah allowed my saliva to mix with his saliva on his last day on Earth as well as on his first day in the Hereafter.” –End of Citation

Abdel-Rahman Bin Abi Bakr Al-Siddiq was of the Sahabah (Companions) who went to Egypt. He went there before his brother, Muhammad Bin Abi Bakr Al-Siddiq, was killed and tried to protect him from this, but the will of Allah came to pass. After the murder of his brother Muhammad, he took his children and brought them to Al-Madinah Al-Munawarah, where Umm Al-Mu’mineen Aisha took over their care. The people of Egypt narrated a hadith on Abdel-Rahman’s authority. Al-Balathri (d. 279 AH)—in Futuh Al-Buldan—and Al-Dabbagh (d. 696 AH)—in Ma’alim Al-Iman fi Ma’rifat Ahl Al-Qayrawan—both spoke of Abdel-Rahman Bin Abi Bakr Al-Siddiq’s participation in the conquest of Northwest Africa in 27 AH during the reign of Governor (Wali) Abdullah Bin Sa’d Bin Abi Sarh, during the caliphate of Amir Al-Mu’minin, Uthman Bin Affan, may Allah be pleased with him.

In the cemetery of El Bahnasa (Oxyrhynchus) in Upper Egypt is a tomb ascribed to Abdel-Rahman Bin Abi Bakr Al-Siddiq, and another tomb ascribed to his son, Muhammad Bin Abdel-Rahman Bin Abi Bakr Al-Siddiq, with mention of them both having been martyred in the Battle of Bahnasa during the conquest of Egypt.

To this, I say: There is no evidence for this, because it has not been proven that either Abdel-Rahman Bin Abi Bakr or his son, Muhammad Bin Abdel-Rahman, took part in the conquest of Egypt. Also, Abdel-Rahman Bin Abi Bakr died long after the conquest of Egypt and did not go to Egypt except at the time of his brother Muhammad’s murder during the reign of the caliphate of Sayyiduna Ali Bin Abi Talib, may Allah be pleased with him.

The same is true regarding his son, Muhammad Bin Abdel-Rahman. Although he was a Sahabi (Companion), his name was not ever reported amongst the names of the companions who went to Egypt. He was also not mentioned by Al-Hafidh Jalaluddin al-Suyuti in his book, Durr Al-Sahabah fiman Dakhal Misr min Al-Sahabah, which is a book listing the names of the companions who went to Egypt.

Also, there is a plaque near the tomb of Muhammad Bin Abdel-Rahman Bin Abi Bakr Al-Siddiq on which it says: “This is the dome of Muhammad Bin Abdel-Rahman Bin Abi Bakr As-Siddiq, a Sahabi who was appointed by Ali Bin Abi Talib to lead the Emirate of Egypt and who was martyred in the desert of Egypt.”

Here, we find a historical discrepancy, because it was not Muhammad Bin Abdel-Rahman Bin Abi Bakr As-Siddiq who ruled the State of Egypt during the reign of Imam Ali Bin Abi Talib, may Allah be pleased with him; rather it was Muhammad Bin Abi Bakr As-Siddiq, may Allah be pleased with both him and his father, and even the murder of Muhammad Bin Abi Bakr As-Siddiq did not occur in El Bahnasa (in Upper Egypt). He died near Cairo, and according to some sources, near the Governorate of Sharqia, east of the Delta.

All of this evidence thus supports the fact that there is no basis for ascribing the above-mentioned tomb to Muhammad Bin Abdel-Rahman Bin Abi Bakr As-Siddiq, or the other tomb to his father, the Sahabi Abdel-Rahman Bin Abi Bakr As-Siddiq, may Allah be pleased with them both – and Allah knows the truth of the matter.

One narration reports Muawiyah Bin Abi Sufyan, may Allah be pleased with him, describing Abdel-Rahman Bin Abi Bakr Al-Siddiq, may Allah be pleased with him and his father, as the “Sheikh and Master of Quraysh and the Son of Siddiq Al-Ummah (The Nation’s Truthful One).”

This was mentioned by Al-Dhahabi in his book of history as follows: On the authority of Juwayriyya Bint Asma’, she said: I heard the sheikhs of Madinah saying that when Muawiyah left Mur, he told his guard:

“Do not allow anyone to go with me except those whom I have permitted.” He then set out alone until he reached the middle of Al-Arak, where he encountered Al-Husayn, may Allah be pleased with him, so he stopped and said: “Greetings to the son of the daughter of Allah’s Messenger, may Allah’s peace and blessings be upon him and his family, and the best of Muslim youth. A mount for Abi Abdullah to ride on!” So he was brought a workhorse upon which he mounted. Then Abdel-Rahman Bin Abi Bakr appeared—and Muawiyah said: “Greetings to the Sheikh and Master of Quraysh and the Son of Siddiq Al-Ummah (The Nation’s Truthful One). A mount for Abi Muhammad!” He, too, was brought a workhorse upon which he mounted. Then Ibn Umar appeared and he said: “Greetings to the Companion of Allah’s Messenger, the son of Al-Faruq, and the best of the Muslims.” So he procured a horse for him as well, which he mounted. Then Ibn Al-Zubayr appeared, and he said: “Greetings to the son of the disciple of Allah’s Messenger, the grandson of (Abu Bakr) Al-Siddiq, and the cousin of Allah’s Messenger, may Allah’s peace and blessings be upon him and his family.” He then procured a horse for him, which he mounted. He then proceeded forth with them, unaccompanied by anyone else until he reached Makkah.

An ugly characteristic was falsely attributed to Abdel-Rahman Bin Abi Bakr, as mentioned in a narration that appeared in a fabricated piece of advice attributed to Muawiyah, may Allah be pleased with him, and addressed to his son, Yazid. A portion of this text says: “I do not fear anyone but four individuals from Quraysh who may battle you regarding this issue: Al-Husayn Bin Ali, Abdullah Bin Umar, Abdullah Bin Al-Zubayr, and Abdel-Rahman Bin Abi Bakr. Regarding Ibn Umar, he is a man who is preoccupied with worship, and if no one remains but him, he will pledge his allegiance to you. As for Al-Husayn Bin Ali, he is a man of little significance, and the people of Iraq will not leave him alone until they expel him. So if he is expelled, and you capture him, let him go, because he enjoys a precious relation and a great right, his kin relationship to Muhammad, may Allah’s peace and blessings be upon him and his family. As for Ibn Abi Bakr, if he sees his friends doing something, he does the same thing. He has no passion except for women and the amusements of this life. As for he who crouches, lying in wait for you the way a lion does, deceiving you the way a fox does, and attacking when he has the opportunity to do so, that would be Ibn Al-Zubayr. If he does this to you and you capture him, tear him into pieces, and spare the blood of your people as much as possible.”

In his book of history, Ibn Al-Athir said: “This is how Abdel-Rahman Bin Abi Bakr was mentioned in this narration, but it is not accurate, because Abdel-Rahman Bin Abi Bakr had already died before Muawiyah.” On his part, Ibn Kathir said: “And the fact is that Abdel-Rahman died two years before the death of Muawiyah.” Ibn Kathir also mentioned another narration regarding the above words of Muawiyah—but the name of Abdel-Rahman Bin Abi Bakr is not mentioned. Commenting on this, Ibn Kathir said: “This (version) is more accurate.” In his book of history, Ibn Khaldun said something similar to the statement made by Al-Hafith Ibn Kathir. Shihab Al-Din Al-Nuwayri and Abdul-Malik Al-Isami also made statements similar to those made by Ibn Kathir and Ibn Khaldun.

In response, I say: Muawiyah, may Allah be pleased with him, died in 60 AH, while Abdel-Rahman Bin Abi Bakr Al-Siddiq died years before him. His death took place suddenly in the year 53 AH (673 AD) on a mountain near Makkah called Al-Habashi, so the men who were present carried his body to Makkah and buried him there. In Homs, Syria, a tomb and a shrine are ascribed to him.

In Jamharat Nasab Quraysh wa Akhbariha, by Al-Zubayr Bin Bakkar, it says: On the authority of Abi Malika, Abdel-Rahman Bin Abi Bakr died upon an oath that he would not speak to any human being, and when he died, Aisha said: “My oath is the oath of the son of Umm Ruman.”

The greatest number of Abu Bakr Al-Siddiq’s descendants can be traced to the children of Abdel-Rahman Bin Abi Bakr.

Source: Kitab Al-Sulala Al-Bakria As-Siddiqia – Part II, by Ahmed Farghal Al-De’abassi Al-Bakri

Date of Publication

1 Ramadan 1438 AH / May 26, 2017 AD

(1) Marefat Al-Sahaba, by Abi Nu’aym 4/ 1815, Al-Isti’ab fi Ma’rifat Al-Ashab 2/ 824-825, Usdul Ghabah, El-Elmia Ed. 3/ 462, Al-Isaba fi Tamyiz Al-Sahaba 4/ 274, Tarikh Al-Tabari 3/ 290, Al-Muntatham fi Tarikh Al-Mulouk wa Al-Umam 5/ 299, Jamharat Nasab Quraysh wa Akhbariha 2/ 595-597, Al-Tabieen fi Ansab Al-Qurashieen 1/ 274-276, Tasmiyat Man Ruwiya Anho Min Awlad Al-Ashra 1/ 79, Talqih Fuhoum Ahlul-Athar, by Ibn Al-Jawzi 1/ 105, Al-Bidaya Wal Nihaya, Ihiaa Al-Turath Ed. 8/ 95-97, Tabaqat Khalifa Bin Khayyat 1/ 48, Al-A’lam, by Al-Zarkali 3/ 311, Miraat Al-Mafatih Sharh Mishkat Al-Masabih 9/ 56, Durr Al-Sahabah fiman Dakhal Misr min Al-Sahabah, by Jalaluddin al-Suyuti (Manuscript)

·         Note: Majd ad-Din ibn Al-Athir (d. 606 AH) mentioned in Al-Murassa fi Al-Abaa wa Al-Ummahat wa Al-Banin wa Al-Banat wa Al-Adhwaa wa Al-Dhawat that Abdel-Rahman Bin Abi Bakr Al-Siddiq, may Allah be pleased with both him and his father, used to be called “Ibn Abi Laila,” and that his son, Muhammad Abu Ateeq Bin Abdel-Rahman, used to be called “Ibn Abi Laila” as well. He also said that Muhammad Abu Ateeq was a prominent well-known Tabi’ee (contemporary of the Sahaba) as well as a famous scholar of jurisprudence with his own school of thought and opinions, adding: “When the scholars of hadith use ‘Ibn Abi Laila,’ they mean Abdel-Rahman, and when the scholars of jurisprudence use ‘Ibn Abi Laila,’ they mean Muhammad Bin Ziyad Bin Abeeh.” (See: Al-Murassa fi Al-Abaa wa Al-Ummahat, pg. 53.)

In response, I say: Ibn Al-Athir was mistaken, because the Abdel-Rahman nicknamed Ibn Abi Laila was not Abdel-Rahman Bin Abi Bakr As-Siddiq; rather, it was Abdel-Rahman Bin Abi Laila, whose name was Yassar – and according to some sources: Dawud Bin Bilal Bin Aheeha Bin Al-Jalah Bin Al-Harish Bin Jahjaba Bin Kulfa Bin ‘Awf Bin Amr Bin ‘Awf Bin Malik Bin Al-Aws Al-Ansari.

Further, his son, Muhammad Bin Abdel-Rahman, was a Tabi’ee and a well-known scholar of jurisprudence as the Judge of Kufah, while Muhammad Bin Abdel-Rahman Bin Abi Bakr As-Siddiq was neither a Tabi’ee nor a judge; rather, he was a famous Sahabi.

Finally, Abdel-Rahman Bin Abi Laila Al-Ansari was a Tabi’ee and not a Sahabi; rather the Sahabi was his father (Yassar Bin Bilal), nicknamed Abi Laila, so this is something people should be aware of.

See: Al-Tabaqat Al-Kubra, Al-Elmia Ed. 6/ 166, Jamharat Ansab Al-Arab, by Ibn Hazm 1/ 335, Nasab Ma’ad wa Al-Yemen Al-Kabir 1/ 372, Al-Jawhara fi Nasab Al-Nabi wa Ashabahi Al-Ashra 1/ 428, Tarikh Baghdad wa Dhaylahu 10/ 197, Tarikh Dimashq, by Ibn Asakir 36/ 76, Tahdhib Al-Asma’ wal Lughat 1/ 303-304, Al-Thiqat, by Ibn Hibban 5/ 100, Tahdhib Al-Kamal fi Asma’ Al-Rijal 17/ 372-373, Al-Kamil fi Dhu’afa’ al-Rijal 7/ 390, Tabaqat Khalifa Bin Khayyat 1/ 252-253, Siyar A’lam Al-Nubala’, Al-Risala Ed. 4/ 262-263, Wafayat Al-Ayan 4/ 179, Al-Kuna wa Al-Alqab 1/ 249-251