السِّجل البكري والمنتدى
Sayyiduna Abu Bakr Al-Siddiq, May Allah Be Pleased With Him
Abu Bakr Al-Siddiq (1): Sayyiduna Abu Bakr Al-Siddiq’s name was Abdullah Bin Abi Quhafa (may Allah be pleased with him). His father, known as Abu Quhafa, was: Uthman Bin Aamer Bin ‘Amr Al-Sayal Bin Kaab Bin Saad Bin Taym Bin Murrah Bin Kaab Bin Luayy Bin Ghalib Bin Fihr Bin Malik Bin Al-Nadhr Bin Kinana Bin Khuzaima Bin Madraka Bin Ilyass Bin Mudhar Bin Nizar Bin Mued Bin Adnan Al-Adnani Al-Mudhari Al-Kinani. Abu Bakr was from the tribe of Taym, a sub-clan of the tribe of Quraysh, and a descendant of Ismai’l “the Sacrificed,” who was the son of Ibrahim Al-Khalil, peace be upon them all. Abu Bakr’s lineage joins with that of Sayyiduna Muhammad, the Messenger of Allah, through Abu Bakr’s fifth great-grandfather, Murrah Bin Kaab, as the Messenger of Allah’s ancestor, Kilab Bin Murrah, was the brother of Taym Bin Murrah, who was Abu Bakr Al-Siddiq’s fourth great-grandfather.
Abu Bakr Al-Siddiq’s mother was: Umm Ul-Khair (“The Mother of Goodness”) Salma (or “Laila,” according to some sources) Bint Sakhar Bin Aamer Bin Kaab Bin Saad Bin Taym Bin Murrah of the tribe of Taym, a sub-clan of the tribe of Quraysh. Umm Ul-Khair was a Companion (may Allah be pleased with her) and married to her first cousin, Abu Bakr’s father.
Abu Bakr Al-Siddiq was born in Makkah Al-Mukarramah, fifty-one years before the Hijra (in 573 AD) and grew up to be a prominent figure of the Quraysh tribe. He was among the wealthiest of the tribe’s most affluent members as well as an expert regarding the lineages of the tribes and their histories – and the Arabs used to call him the “Scholar of Quraysh.” He banned alcohol for himself in the Age of Ignorance (Jahiliyyah), and thus never drank it.
Abu Bakr Al-Siddiq was a friend of the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, before the Revelation. He was the first man to embrace Islam and used to be called “Ateeq” (which has various meanings, including “noble” or “one who is saved”) due to his physical beauty and the nobility of his face, and also because his lineage included nothing shameful in it. Other sources say it was because he had two brothers, one of whom was called Ateeq and another called Mutiq, and that Ateeq died before him so the name was given to him instead. It has also been reported that he was called Ateeq because the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, told him: “You are the Ateeq (saved one) of Allah from Hellfire.” It was narrated on the authority of Aisha, may Allah be pleased with her that (2): Abu Bakr entered upon the Messenger of Allah, may Allah’s peace and blessings be upon him, and the Messenger of Allah told him: “You are ateeq (saved) from Hellfire,” so he was called Ateeq ever since that day.
The kunya “Abu Bakr” may have been derived from the Arabic word ibtikar (which means invention or creation) due to the righteous characteristics that originated with Abu Bakr, and he was also called “Siddiq” (meaning “truthful” or “a man of truth”) due to him rushing to believe the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, regarding everything he said and did, including the journey of Isra and Miraj.
Aisha, may Allah be pleased with her, said (3):
When the Prophet, may Allah’s peace and blessings be upon him and his family, was taken on the Night Journey to Masjid Al-Aqsa, people were talking about it in the morning, and some of the people who had faith in him and believed him disbelieved. News of that reached Abu Bakr, may Allah be pleased with him, and people asked him: “Do you believe your friend, who claims that he was taken on a Night Journey to Baytul Maqdis (Jerusalem)?”
He said: “Did he say that?”
They said: “Yes.”
He said: “If he has said that, then he is truthful.”
They said: “Do you believe that last night he went to Baytul Maqdis and came back before the morning?”
He said: Yes, I believe him in what is greater than that – I believe the news of Heaven he brings, whether in the space of a morning or in that of an evening journey” – and this is why Abu Bakr was called Al-Siddiq.
Abu Muhjin Al-Thaqafi mentioned Abu Bakr Al-Siddiq in a poem, saying:
“You were called Siddiq – and you preceded all of the Emigrants to Islam,
Allah is the witness.
Others are only called by their names, that’s undeniable,
While you were the companion in the command post,
The one waiting with your sword drawn.”
Abu Bakr Al-Siddiq, may Allah be pleased with him, was “one of two” in Islam, “one of two” in the cave, “one of two” in the consultation on the Day of Badr, “one of two” in the Prophet’s command post, “one of two” in the caliphate, “one of two” in the grave, and “one of two” in Paradise.
Three years younger than the Prophet, may Allah’s peace and blessings be upon him, Abu Bakr Al-Siddiq was a friend of the Messenger of Allah before the Revelation and used to frequently visit him in his home and talk with him. When he embraced Islam, he supported the Prophet, may Allah’s peace and blessings be upon him and his family, in bringing victory to Almighty Allah’s religion, using both his skills and his wealth. At the time of his conversion, he had 40,000 dirhams, which he spent for the sake of Allah along with whatever he earned from trade.
The Almighty said: {But the righteous one will avoid it – [He] who gives [from] his wealth to purify himself – And not [giving] for anyone who has [done him] a favor to be rewarded – But only seeking the countenance of his Lord, Most High} [Al-Layl 17-21]. The exegetists have said that the person meant in this verse was Abu Bakr Al-Siddiq (4).
In Psalm 72 of the Old Testament is a passage that we think refers to Sayyiduna Abu Bakr Al-Siddiq and the numerous Islamic conquests of his era. The text of this Psalm says:
“In his days may Al-Siddiq (commonly translated to English as “the righteous”) flourish and prosperity abound till the moon is no more. May he rule from sea to sea and from the River to the ends of the earth. May the desert tribes bow before him and his enemies lick the dust.”
This passage from the Book of Psalms provides historical evidence indicating that Abu Bakr Al-Siddiq was mentioned in the Scriptures of Ahl Al-Kitab.
Abdullah Bin Mas’ud narrated on the authority of Abu Bakr Al-Siddiq, may Allah be pleased with both of them, that he said (5):
“I went to Yemen for trade before the Revelation of the Prophet, may Allah’s peace and blessings be upon him, and I was hosted by a Sheikh from Al-Azd (6), a scholar who had read the Scriptures and had great knowledge, and who was 390 years old.”
He said: “He studied me carefully and said: ‘I think you are from the area of the Haram.’
So, I said: ‘Yes, I am from the people of the Haram.’
“He said: ‘I think you are a Taymi.’
I said: ‘Yes, I am from Taym Bin Murrah. I am Abdullah Bin Uthman Bin Aamer Bin ‘Amr Bin Kaab Bin Saad Bin Taym.’
He said: ‘I have one more thing regarding you.’
I said: ‘What is it?’
He said: ‘Uncover your stomach.’
I said: ‘I won’t do that unless you tell me why.’
He said: ‘I find in the correct truthful knowledge that a prophet will be sent from the Haram, and he will be supported in his mission by a young man and a middle-aged man. Regarding the young man, he battles through hardships and resolves difficulties. As for the middle-aged man, he is white and slender and has a mole on his stomach and a mark on his left thigh – so don’t worry about showing me what is hidden from me.’
He said: ‘So, I uncovered my stomach for him, and he saw a black mole above my navel,’ whereupon he said: ‘It is you, by the Lord of the Kaaba, and I would like to present you with something, so be heedful of it.’
I said: ‘And what is it?’
He said: ‘Do not go astray from guidance, remain steadfast on the exemplary path, and fear Allah in what he has given you and given you authority over.’
Then Abu Bakr, may Allah be pleased with him, said: ‘So, I finished my business in Yemen and then went to the Sheikh to bid him farewell, whereupon he said: ‘Would you relay some lines of poetry from me to that prophet?’
I said: ‘Yes,’ whereupon he began to recite a long poem.”
- End of Citation
On the authority of Al-Rabi’ Bin Anas, it was reported that he said: “In the first book, it says: ‘Abu Bakr is like the rain; wherever it falls, it brings benefit.’” He also said: “We have examined the companions of the prophets, and we have found no prophet with a companion like Abu Bakr” (7).
It was transmitted via Saeed Ibn Al-Musayyib that Zaid Bin Kharija Al-Ansari of Bani Al-Harith Bin Al-Khazraj died during the reign of Uthman Bin Affan. They covered him with a thobe and then heard a rattling noise in his chest. He then spoke and said: “Ahmed, Ahmed – in the first book. He spoke the truth, he spoke the truth. Abu Bakr Al-Siddiq, whose body was frail, but who was strong in the matter of Allah – this was in the first book. He spoke the truth, he spoke the truth. Umar Bin Al-Khattab, the strong and honest – in the first book. He spoke the truth, he spoke the truth. Uthman Bin Affan is on their paths. Four years gone, and two years left. Hardships have come, and the powerful have oppressed the weak, the Last Hour has occurred, and you will receive news regarding your army, the Arees well, and what the Arees well is.” Then Saeed Ibn Al- Musayyib went on to say: “Then a man from Bani Al-Khatma died and was covered with a thobe, whereupon they heard a rattling noise in his chest. Then he spoke and said: ‘The man from Bani Al-Harith Bin Al-Khazraj spoke the truth, he spoke the truth’” (8).
Abu Bakr, may Allah be pleased with him, was among the heads of Quraysh during the Age of Ignorance, and was beloved and highly regarded by them. He was in charge of ashnaq during Jahiliyyah (9). Whenever he bore responsibility for paying a portion of blood-money or debts owed by another individual, Quraysh would allow this and even assist him with his payments and the payments of those making payments with him. But if another person took responsibility for these payments, they would make it difficult for him and not allow the payments to be made.
Then when Islam came, a group of people rushed to embrace Islam through Abu Bakr due to their great love for and inclination towards him. Even five of the ten promised Paradise embraced Islam through him.
Al-Shaabi said (10): I asked Ibn Abbas who the first man to embrace Islam was. He said: Abu Bakr. Haven’t you heard what Hassan said?
“If you think of tenderness from a trusted person –
The best of mankind, the most righteous and the most just –
And second, next: The one whose deeds are praised –
Then remember your brother Abu Bakr for what he has done –
After the Prophet – the most sincere for what he has borne –
And the first of people to believe the Messengers.”
Abu Bakr Al-Siddiq was the most knowledgeable person amongst the Arabs regarding the lineages of Quraysh, including their good and bad traits alike. A merchant with great wealth, he was generous and pleasant to sit with as well as an expert at dream interpretation – and when he embraced Islam, he began to call people to Islam. Ibn Ishaq said (11): “I have been informed that the Prophet, may Allah’s peace and blessings be upon him and his family, said: I haven’t invited anyone to Islam but that he faltered, had to think about it, or hesitated – except for Abu Bakr, may Allah be pleased with him. He did not do the same when I mentioned it to him, meaning that he accepted it immediately.” – End of Citation
Abu Bakr was a close advisor (similar to a modern-day vice-president) to the Messenger of Allah, as he used to consult with him in all of his affairs – and when the disbelievers of Quraysh intensified their harmful wrong-doings, he did not emigrate to Abyssinia with those who left; rather, he remained with the Messenger of Allah, may Allah’s peace and blessings be upon him and his family – emigrating with him to Madinah, and leaving behind his family and his children. He took all of his money with him, leaving nothing for his children, and staying with him in the cave for three days. Almighty Allah said: {…One of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.”} [Al-Tawbah: 40]
When it was time for Hijrah, the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, came to Abu Bakr while he was asleep and woke him up. The Messenger of Allah, may Allah’s peace and blessings be upon him and his family, told him: “I have been granted permission to leave.” Aisha said: “Verily, I saw Abu Bakr crying from joy.” Then they left until they entered the cave, and they stayed in it for three days. The Almighty said: {If you do not aid the Prophet – Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.” And Allah sent down his tranquility upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah – that is the highest. And Allah is Exalted in Might and Wise.} [Al-Tawbah: 40]
This verse pointed to the virtues of Abu Bakr, because had the Messenger of Allah not had full confidence in Abu Bakr, he would not have taken him as a companion for the Hijrah. Also, Almighty Allah called him “one of two.” Regarding this verse, Al-Shaabi said (12): “Allah, the Exalted, admonished all of humankind in this verse except for Abu Bakr, may Allah be pleased with him.”
The Prophet, may Allah’s peace and blessings be upon him, used to honor and hold Abu Bakr Al-Siddiq in high regard, informing his companions of his status, praising him in his presence, and appointing him to lead the prayer. He was present with the Messenger of Allah, may Allah’s peace and blessings be upon him, in Badr, Uhud, Khandaq, the Pledge of Ridwan at Hudaybiyyah, Khaybar, the Conquest of Makkah, Hunayn, Ta’if, Tabuk, and the Farewell Pilgrimage.
The Messenger of Allah, may Allah’s peace and blessings be upon him and his family, said (13): “If I were to take anyone as a khalil (close friend), I would have taken Abu Bakr as a khalil.”
Abu Bakr once prevented Uqba Bin Abi Mu’ayt from badly strangling the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, when he was praying near the Kaaba, saying: “O people: ‘Do you kill a man [merely] because he says, ‘My Lord is Allah’ while he has brought you clear proofs from your Lord?’” [Ghafir: 28]
Sufyan Bin ‘Uyaynah narrated on the authority of Hisham Bin ‘Urwah, on the authority of his father, that he said: “When Abu Bakr embraced Islam, he had forty thousand, all of which he spent on the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, for the sake of Allah.” The Messenger of Allah, may Allah’s peace and blessings be upon him and his family, said: “No wealth has benefitted me as much as the wealth of Abu Bakr,” and when Abu Bakr Al-Siddiq heard that, he wept and said: “I and my wealth are only for you, O Messenger of Allah.” On the authority of Hamid Bin Abd Yaghuth, he heard the Prophet, may Allah’s peace and blessings be upon him, saying: “Abu Bakr is my brother, and I am his brother. No wealth has benefitted me as much as his wealth.”
Abu Bakr freed seven individuals who were tortured for believing in Almighty Allah, including Bilal and Aamer Bin Fuhayra. Whenever people used to praise him, Abu Bakr would say (14): “O Allah, You know me better than I know myself, and I know myself better than they do. O Allah, make me better than they think, forgive me for what they do not know, and do not hold me accountable for what they say.” This was an example of his humility, may Allah be pleased with him.
On the authority of Abu Hurairah, may Allah be pleased with him, he said (15): The Messenger of Allah, may Allah’s peace and blessings be upon him and his family, said: “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. No one’s wealth has benefited as much as Abu Bakr’s wealth has benefited me. And if I were to take a khalil, then I would have taken Abu Bakr as a khalil, and indeed your companion is Allah’s khalil.” Al-Tirmidhi classified the hadith as hasan gharib.
Umar, may Allah be pleased with him, said (16): “The Messenger of Allah, may Allah’s peace and blessings be upon him and his family, commanded us one day to give sadaqah (charity). At that time, I had some wealth, so I said: Today I shall surpass Abu Bakr if I am able to do so, and thus brought half of my wealth. The Messenger of Allah, may Allah’s peace and blessings be upon him, asked: ‘What did you leave for your family?’ I replied: ‘The same amount,’ while Abu Bakr had brought all that he had with him. The Messenger of Allah, may Allah’s peace and blessings be upon him, asked him: ‘What did you leave for your family?’ He replied: ‘I left Allah and His Messenger for them.’ I said: I am never able to compete with him in anything.” – End of Citation
Abu Bakr was a fair-skinned slender man with a sparse beard and a slightly hunched frame. He had a gaunt face, sunken eyes, a protruding forehead, and the bases of his fingers were hairless. He used to dye his hair with henna and katam. He was the first man to embrace Islam, and his parents embraced Islam as well. He, his parents, and his children were all Companions – may Allah be pleased with them. He used to be called “Akhiaf Bani Taym” (17) – derived from the word khiaf (allophthalmia), which is when one of the eyes is blue and the other is black. He also used to be called “Tha Al-Khilal,” (The One with the Worn-out Thobe) because of the cloak he used to wrap around his chest (18).
Sheikh Ahmad Zain Al-Abidin Al-Bakri Al-Siddiqi, Mufti of the Ottoman Sultanate in Egypt, located several traits of Abu Bakr Al-Siddiq, may Allah be pleased with him, mentioned in the Noble Qur’an. The scholars and exegetists have said that he was the one meant in these verses – and that these verses were revealed regarding him and his traits, including the following:
§ That he was “the giver”: {As for he who gives and fears Allah} [Al-Layl: 5];
§ That he was “the righteous one”: {But the righteous one will avoid it} [Al-Layl: 17];
§ That he was “the one who brought the truth” and “the righteous”: {And the one who has brought the truth and [they who] believed in it - those are the righteous} [Az-Zumar: 33];
§ That he was “the most noble” of the Ummah, because he was “the most righteous”: {Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.} [Al-Hujurat: 13];
§ That he was “the spender”: {And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted} [Al-Hadid: 10];
§ That he was “the righteous of the believers”: {Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants} [Al-Tahrim: 4];
§ That he was “those of virtue”: {And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah} [An-Nur: 22];
§ That he was “those in authority”: {O you who have believed, obey Allah and obey the Messenger and those in authority among you} [An-Nisa: 59];
§ That he was “one of two”: {If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us”} [Al-Tawbah: 40].
In this last verse, he has the honor, unlike in other verses, of not being mentioned along with anyone but the Prophet, as Almighty Allah mentioned Abu Bakr with the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, in this one verse five times, saying:
§ “One of two,” meaning: Muhammad and Abu Bakr;
§ “Two,” meaning: Muhammad and Abu Bakr;
§ “When they were in the cave,” meaning: Muhammad and Abu Bakr;
§ “And he said to his companion, ‘Do not grieve,’” meaning: Muhammad and Abu Bakr;
§ “Indeed Allah is with us,” meaning: Muhammad and Abu Bakr.
Abu Bakr Al-Siddiq was the first man to embrace Islam, the first person to lay a stone to build the Messenger’s mosque, the first person to free those who were tortured for believing in Allah, including Bilal and other male and female slaves, the first to bind the Noble Qur’an between two covers, and the first to call for belief in the Messenger of Allah, may Allah’s peace and blessings be upon him – and on the day he embraced Islam, Uthman Bin Affan, Talha Bin Ubaydullah, Ibn ‘Awf, Al-Zubair, and Sa’ad Bin Abi Waqqas all embraced Islam through him.
Then the day after he embraced Islam, Uthman Bin Math’oun, Abu Ubaidah Ibn Al-Jarrah, Abu Salama Bin Abdul Asad, and Al-Arqam Bin Abi Al-Arqam all embraced Islam as well.
Abu Bakr Al-Siddiq was the first to emigrate to Madinah with the Messenger of Allah and the first to be punished for the sake of Allah, the Exalted. He was also the first person to have his name changed by the Messenger of Allah, due to his name being Abdul Kaaba (Slave of the Kaaba) when he first embraced Islam. The Messenger of Allah named him Abdullah and gave him the kunya of Abu Bakr due to the aforementioned virtues that originated with him. It has also been reported that the angels called Abu Bakr Al-Siddiq the “Wiseman” of Quraysh.
As for Abu Bakr Al-Siddiq’s bravery, Musnad Al-Bazzar contains a hadith that recounts some stories of the courage he showed in different situations:
It was narrated on the authority of Ali Bin Abi Talib, may Allah be pleased with him, that he gave a speech once in which he said (19): “O people, who is the most brave amongst the people?”
They said: “You, O Commander of the Faithful.”
He said: “No one ever battled me with a sword but that I was victorious over him, yet it is Abu Bakr [who is the bravest]. We made a command post for the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, and asked: ‘Who will stay with the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, so that none of the polytheists attack him?’
“By Allah, none of us went close but Abu Bakr, who kept his sword drawn over the head of the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, so that no one could attack him without him being attacked – so this is the most brave amongst the people.”
He also said: “I saw the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, when Quraysh took him – being opposed by some of them and being pushed by others who were saying, ‘You made the gods into one God’ –and by Allah, no one went close to him except for Abu Bakr, striking this one, struggling with that one, and pushing others, all whilst saying: ‘Woe unto you! Would you kill a man for saying my Lord is Allah?’”
Then Ali lifted up the cloak that he was wearing and wept until his beard became wet, whereupon he said: “I adjure you by Allah: Is a believer from the family of Pharaoh better, or is he?” The people became silent, whereupon Ali said: “By Allah, a moment of Abu Bakr is better than an entire earth filled with believers from the family of Pharaoh, because that was a man who concealed his faith, while this is a man who declared his faith publicly.”
This hadith illustrates another unique virtue of Abu Bakr Al-Siddiq, showing that he was with the Messenger in the command post just as he was with him in the cave, may Allah be pleased with him and please him as well.
Abu Bakr Al-Siddiq had great love for his family and tribe, and used to genuinely love good for his people. This was quite evident on the Day of Uhud, when he saw a man defending the Messenger of Allah with all of his might and supplicated to Allah that the man would be Talha Bin Ubaydullah. This was because Abu Bakr Al-Siddiq was not the one to perform this praiseworthy deed, so he wanted the closest person to him, which was his cousin, Talha Bin Ubaydullah Bin Uthman Al-Taymi, to have this honor. He thus supplicated to Allah that the man would be Talha – and it turned out exactly as he supplicated. Ibn Kathir mentioned this incident in his tafsir, and other scholars mentioned it as well (20).
It was reported that the Mother of the Believers, Aisha, may Allah be pleased with her, said (21): If the Day of Uhud was mentioned in front of Abu Bakr, may Allah be pleased with him, he would say that was a day that was entirely Talha’s. Then he would begin to narrate, saying: “I was the first to return on the Day of Uhud, and I saw a man fighting with the Messenger of Allah, may Allah’s peace and blessings be upon him and his family, and protecting him” – and I believe he said “fervently.” Then he said: “I said: ‘Be Talha, because I missed what I missed.’ Then I said: ‘For him to be a man from my people is more beloved to me.’” – End of Citation
Regarding the words of Almighty Allah in Verse 15 of Surah Al-Ahqaf (He says, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims.”), it is believed that the verse was revealed regarding Abu Bakr, his father Abu Quhafa, his mother Umm Ul-Khair, and his children as an answer to a prayer he made regarding them. It is also believed that none of the Companions amongst the Emigrants or the Ansar embraced Islam along with their parents, their sons, and their daughters, except for Abu Bakr. This is what Ibn Abbas says (22).
Abu Bakr Al-Siddiq’s mercy regarding the killer of his son (23): Abu Bakr’s son, Abdullah Bin Abi Bakr Al-Siddiq, may Allah be pleased with both him and his father, took part in the Siege of Ta’if with Sayyiduna Muhammad, the Messenger of Allah, after the Battle of Hunayn was over. He was hit by an arrow and severely wounded, later dying of his wound during the reign of his father’s caliphate. After his death, a delegation from the Tribe of Thaqif came to the Caliph of the Muslims, Abu Bakr Al-Siddiq, who asked the delegation from Thaqif about the man who shot the arrow that killed his son. One of them answered that it was him, whereupon Abu Bakr told the killer of his son: “Praise be to Allah that Allah honored him through your hands in order for him to enter Paradise, and did not humiliate you through his hands in order for you to enter Hellfire.”
To this, I say: Glory be to Allah! Abu Bakr Al-Siddiq actually praised his Lord for rescuing the killer of his son from Hellfire since he was not the one killed by his son. Rather, the one who was killed was the son of Abu Bakr, so he entered Paradise. His killer then embraced Islam after that as well. By Allah, this is a great lesson regarding mercy.
It was narrated that Al-Qasim Bin Muhammad said (24):
Abdullah Bin Abi Bakr, may Allah be pleased with him, was hit by an arrow on the Day of Ta’if, ending his life forty days after the death of the Messenger of Allah, may Allah’s peace and blessings be upon him.
[Abu Bakr] mentioned his story, saying that a delegation from Thaqif came to him, and that he still had that arrow in his possession. He showed it to them and said: “Do any of you recognize this arrow?”
Saeed Bin Obaid of Bani Al-Ajlan, said: “I am the one who sharpened, feathered, and strung this arrow – and I am the one who shot it.”
Then Abu Bakr, may Allah be pleased with him, said: “This is the arrow that killed Abdullah Bin Abi Bakr, so praise be to Allah who honored him through your hands and did not humiliate you through his hands – as that is better for both of you.”
Abu Bakr Al-Siddiq narrated the Noble Hadeeth on the authority of the Prophet, may Allah’s peace and blessings be upon him and his family, while Umar, Uthman, Ali, Abdel-Rahman Bin ‘Awf, Ibn Mas’ud, Ibn Umar, Ibn Abbas, Huthaifa, Zaid Bin Thabit, and others, may Allah be pleased with all of them, narrated on his authority. The Prophet, may Allah’s peace and blessings be upon him and his family, appointed him to lead people in the prayer during his fatal illness. The Muslims then pledged allegiance to him after the death of the Prophet in a roofed building belonging to Bani Sa’ida. After that, the wider community pledged their allegiance on Tuesday, the following day.
Some Arabs apostatized, so he fought against the apostates until Islam stabilized and became firmly established, conquering Al-Yamama and killing Musaylimah “the Liar” and Al-Aswad Bin Kaab Al-Ansi in Sana’a. Abu Bakr led the people in Hajj in 12 AH, then returned to Madinah and dispatched his armies to the Levant. Then the Battle of Ajnadayn occurred in 13 AH.
Abu Bakr became caliph while his father was still alive, something which did not happen with any caliph other than Abu Bakr Al-Siddiq. He was a caliph for two years and three months, minus five days. Other reports say it was two years, three months, and seven days.
The engraving on Abu Bakr Al-Siddiq’s seal said: “Excellent is the All Powerful Allah.” Other sources report the seal as saying: “A humble slave of a Majestic Lord” (25).
The immediate descendants of Abu Bakr Al-Siddiq, may Allah be pleased with him, were (26):
§ Abdullah Bin Abi Bakr and Asma’ Bint Abi Bakr, whose mother was Qutaylah Bint Abdul-Uzza Bin Abd Bin Asaad Bin Jabir Bin Malik Bin Hesl Bin Aamer Bin Luayy of Bani Aamer Bin Luayy of the Quraysh tribe.
§ Abdel-Rahman and Aisha, whose mother was: Umm Ruman Bint Aamer Bin Uwaymir Bin Abd Shams Bin Attab Bin Uthaina Bin Subaih Bin Dahman Bin Al-Harith Bin Ghanam – and according to some sources: Umm Ruman Bint Aamer Bin Umairah Bin Thahl Bin Dahman Bin Al-Harith Bin Ghanam of Bani Al-Harith Bin Ghanam (some sources also say their relatives: Bani Firas Bin Ghanam, as well as: Bani Malik Bin Kinanah).
Umm Ruman was married to Abdullah Bin Al-Harith Bin Sakhbarah and bore him: Al-Tufail Bin Abdullah Bin Al-Harith. Abu Tufail came from Al-Sarah and entered into an alliance with Abu Bakr along with his wife, Umm Ruman. He then died and Abu Bakr married her – so Al-Tufail was a half-brother to Aisha and Abdel-Rahman via the same mother. Eventually, the Mother of the Believers, Aisha, married Sayyiduna Muhammad, may Allah’s peace and blessings be upon him and his family – and she was his most beloved wife.
§ Muhammad Bin Abi Bakr, whose mother was Asma’ Bint Umais Bin Maad Bin Taym Bin Al-Harith Bin Kaab Bin Malik Bin Quhafa Bin Aamer Bin Rabeeaa Bin Aamer Bin Malik Bin Nisr Bin Wahballah Bin Shahran Bin Afras Bin Helf Bin Aftal, who was Khathaam Al-Khuthaamia.
§ Umm Kulthum Bint Abi Bakr, whose mother was: Habiba Bint Kharija Bin Zaid Bin Abi Zuhair Bin Malik Bin Imru’ al-Qais Bin Malik Al-Aghar Bin Thalaba Bin Kaab of Bani Al-Harith Bin Al-Khazraj of the Ansar, who was the half-sister of Saad Bin Al-Rabi’ via the same mother. She was pregnant when Abu Bakr passed away, so she bore him Umm Kulthum after his death. Umm Kulthum later married Talha Bin Ubaydullah Al-Taymi and bore him Zakariya and Aisha.
Abu Bakr Al-Siddiq also had a wife called Umm Bakr from Bani Kalb Bin ‘Awf Bin Aamer Bin Laith Bin Bakr Bin Abd Manat Bin Kinanah (not Kalb Bin Wabra) – but he divorced her before the Hijrah to Madinah, and she married her cousin, Abu Bakr Shaddad Bin Al-Aswad Bin Abd Shams Bin Malik Bin Ja’una, who was called Ibn Sha’ub. It was not reported that Abu Bakr Siddiq had any children with Umm Bakr. She was mentioned in a hadith narrated by the Mother of the Believers, Aisha, in Sahih Al-Bukhari, the text of which is:
Asbagh told us that Ibn Wahb told us, on the authority of Yunus, on the authority of Ibn Shihab, on the authority of Urwah Bin Al-Zubayr, on the authority of Aisha: That Abu Bakr, may Allah be pleased with him, married a woman from Kalb called Umm Bakr, and when Abu Bakr emigrated, he divorced her, whereupon she married her cousin, who was the poet who recited this poem commiserating with the disbelievers of Quraysh (27):
What is there kept in the well, the well of Badr,
(The owners of) the trays of roasted camel humps?
What is there kept in the well, the well of Badr,
(The owners of) lady singers
And friends of the honorable companions, who used to drink (wine) together,
Umm Bakr greets us with the greeting of peace,
But can I find peace after my people have gone?
The Messenger tells us that we shall live again,
But what sort of life will owls and skulls live?
Some Pearls of Wisdom from Abu Bakr Al-Siddiq (28):
“Death is easier than what follows it and more difficult that what precedes it.”
“There is no calamity during the condolence period, nor is there any benefit to sorrow.”
“Three things that count against a person, not for him: tyranny, a breached promise, and deviousness.”
“Allah linked his promise to his threat, so that people may live between hope and fear.”
“A people who entrust their affairs to a woman will be humiliated.”
“Allah’s eyes are watching you.”
“Catastrophes emanate from logic.”
“Every calamity has another calamity on top of it.”
“Righteous deeds guard against the blows of adversity” (29).
“Let agreements be after consultation, and deals after discussion.”
“O bird, land on a tree, eat from the fruit, and remain ignorant of the news.”
“He who feigns ignorance has gained honor, while he who is known for obstinacy is easy for companions to abandon.”
“The best of people to Allah are those who support justice, are known for their honesty, and unite the divided with their wisdom.”
“Let your words not be vain speech, whether in pardon or punishment, and do not make your promise loud regarding everything.”
“Everyone who is not guided by Allah is astray, everyone who is not protected by Allah is being tested, and everyone who is not assisted by Allah is forsaken, so he who is guided by Allah is on the Right Path, and he who is misguided by Allah is astray.”
“If you lack blessings, catch up with them, and if evil catches up with you, be faster than it.”
“The inability to attain awareness is itself awareness.”
“Do you know which sins are punished first? Tyranny and breaking the ties of kinship.”
“If money were in the hands of those who don’t spend it, weapons in the hands of those who don’t use them, and wisdom with those from whom it is not accepted, everything would be lost.”
“Enmity is inherited.”
“Be keen for death, and life will be gifted to you.” – Said to Khalid Bin Al-Walid when he was sent to the apostates.
“May Allah bless he who helps his brother.”
“The most obedient of people to Allah are those who hate disobeying him the most.”
“Allah sees what’s hidden inside of you as much as He sees what’s apparent.”
“Allah has prohibited entry to Paradise for a body fed with haram.”
“The people most worthy of Allah are those who follow Him the most.”
“Shun the slander of the Age of Ignorance, for Allah disliked it and disliked those who did it.”
“Too much talk causes a lot of it to be forgotten – and what counts for you is what people learn from you.”
“If pride enters one’s heart because of some of life’s temptations, Almighty Allah dislikes him until he abandons those temptations.”
“We used to abandon seventy doors of halal out of fear of falling into haram.”
“There is no religion for someone with no faith, there is no pay for someone who did not calculate, and there is no deed for someone with no intention.”
“Do not conceal the facts of your situation from those whose advice you seek so that you harm yourself through your action.”
“Reform yourself, and people will be reformed for you.”
“Examine what you say and when you say it.”
“Be sincere when you meet, and do not be cowardly so that people will not be cowardly.”
“Be kind to your friends, and let them be equal to you in justice.”
“There is no good in goodness followed by Hellfire, and no evil in evil followed by Paradise.”
“Do not despise any Muslim, for even the most inferior of them is great to Allah.”
“Do not combine your secrets with your public statements so that your affairs are exposed.”
“The best of the two traits for you is the one you hate the most.”
“Allah does not accept the supererogatory until the obligatory is performed.”
He would hold his tongue and say: “It is this that has brought me so much trouble.”
“O Allah, give me the joys of this life and make me refrain from them – and do not deprive me from them or make me desire them.”
“Every soul has a desire – if you fulfill it, it will take it to excess and desire it even more.”
“O Allah, it is your mercy that I desire, so do not leave me to myself for the blink of an eye – and correct all of my affairs for me. There is no deity but You.”
Whenever he was praised, Abu Bakr, may Allah be pleased with him, would say: “O Allah, you know me better than I know myself, and I know myself better than they do. O Allah, make me better than they think, forgive me for what they do not know, and do not hold me accountable for what they say.”
He also used to say: “Everyone starts the day with his family, while death is closer to him than the laces of his shoes.”
In a speech of his, Abu Bakr said: “The highest form of wisdom is piety, and the greatest failure is immorality – and the weakest of you is strong in my presence when I give him his rights, and the most powerful of you is weak in my presence when I wrest away his rights (that he took away from someone else). So, you are in a period of respite, which will be followed by a deadline – so take the initiative with the opportunities you have been given before your hopes are cut off and you fall into bad deeds.”
When a delegation from Yemen came to Abu Bakr Al-Siddiq, he recited the Qur’an for them. They began weeping, whereupon he said: “This is how we used to be until our hearts hardened.”
Umar, may Allah be pleased with him, once told Abu Bakr: “Appoint someone other than me.” He said: “We did not give [the position] to you. We gave you to it.”
Another time, Abu Bakr passed by his son Abdel-Rahman while he was quarreling with his neighbor (30) and said: “Do not quarrel with your neighbor, because this person remains when everyone else is gone.”
When Umar disagreed with the Messenger of Allah, may Allah’s peace and blessings be upon him, making peace with the people of Makkah, Abu Bakr told Umar, may Allah be pleased with both of them: “Hold firm to his principles, because he is on the right path.”
When he was close to death, Abu Bakr told Umar, may Allah be pleased with both of them: “By Allah, I have never slept so much that I dreamt, and I have never gotten so full that I fell into a trance, and indeed, I am on the right path. I have never gone astray, and there is no effort I haven’t spared. I advise you to fear Allah, and I warn you, Umar, against your own self, because every soul has a desire. If you fulfill it, it will take it to excess and desire it even more.”
A man passed by Abu Bakr carrying a thobe, so he asked him: “Do you want to sell the thobe?” The man said: “La’ a’afak Allah (May Allah not keep you in good health).” Abu Bakr, may Allah be pleased with him, then said: “You’ve been educated if you have learned. Say: ‘La’ wa a’afak Allah (No, may Allah keep you in good health).’” (In Arabic, the phrase said by the man required an extra word to achieve the desired meaning. Abu Bakr Al-Siddiq was thus informing the man of his error.)
Abu Bakr once said: “Whoever has four things will be among the best of Allah’s servants: He who feels happy for the repenter, asks forgiveness for the sinner, supplicates the Disposer of All Affairs, and assists the doer of good.” He also said: “A scale upon which truth is weighed should be heavy, while a scale upon which falsehood is weighed should be light.”
Another thing Abu Bakr said was: “Allow me in your peace as you allowed me in your war” (31). This occurred when he entered upon the Prophet, may Allah’s peace and blessings be upon him and his family, and heard his daughter Aisha speaking in a loud voice. When he came close to her, he approached her with the intention of slapping her and said: “I see you raising your voice to the Messenger of Allah.” The Messenger of Allah restrained him, and Abu Bakr left upset. When Abu Bakr left, the Prophet told Aisha: “Did you see how I saved you from the man?” Abu Bakr remained without visiting them for a few days, then asked the Messenger of Allah for permission to visit. He found that they had resolved their dispute, so he told them: “Allow me in your peace as you allowed me in your war,” whereupon the Prophet, may Allah’s peace and blessings be upon him and his family, said: “We have done so.”
It was reported that when Abu Bakr Al-Siddiq was sick with the illness that took his life, some people entered upon him to visit him. They told him: “O Successor of Allah’s Messenger, should we not call a doctor to examine you?” He said: “He has examined me.” They said: “What did he say?” He said: “I am the Effecter of what I intend” (32).
The Death of Abu Bakr Al-Siddiq – may Allah be pleased with him:
Abu Bakr Al-Siddiq died at the age of 63 on a Monday evening and was buried the same night on 22 Jumada al-Thani in the year 13 AH. Some reports say that he died between Maghreb and Isha on a Monday night, with 8 nights remaining in Jumada al-Thani, while other reports say he died on a Thursday night, with 7 nights remaining in Jumada al-Thani. Other reports provide different details as well.
Abu Bakr’s body was washed by his wife, Asma’ Bint ‘Umais, and Umar Bin Al-Khattab prayed over him. Umar, Uthman, Talha, and Abdel-Rahman Bin Abi Bakr, may Allah be pleased with them, lowered him into his grave. Abu Bakr was buried at night next to the grave of the Messenger of Allah, may Allah’s peace and blessings be upon him and his family.
There is some dispute over the cause of Abu Bakr’s death. Some said that he died of poisoning when he ate food that had been given to him as a gift with Al-Harith Bin Kalada. Al-Harith (who was a doctor) told him: “Lift up your hand (meaning that Abu Bakr should stop eating). I swear to Allah that it contains a year’s worth of poison.” They were both ill after that until they both died a year later on the same day (33).
Others said that he actually died due to being affected by the poison of a snake that bit him in the cave at the time of the Prophet’s Emigration. Another theory is that he bathed on a cold day, which resulted in a fever lasting for fifteen days, after which he died. Still others said that he died grieving over the Messenger of Allah, may Allah’s peace and blessings be upon him and his family. One thing is for sure, however, which is that his virtues are too numerous to count – may Allah be pleased with him and please him as well.
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) Al-Isti’ab fi Ma’rifat Al-Ashab 3/ 963, Marefat Al-Sahaba, by Abi Nu’aym 1/ 25, Usdul Ghabah, El-Elmia Ed. 3/ 310, Al-Tabieen fi Ansab Al-Qurashieen 1/ 269-274, Jami’ al-Usul 12/ 121, Sifat Al-Safwa 1/ 89, Tarikh Al-Khamis fi Ahwal Anfus Al-Nafis 2/ 199, Talqih Fuhoum Ahlul-Athar 1/ 74, Al-Tuhfah Al-Latifah fi Tarikh Al-Madinah al-Sharifah 2/ 59, Al-Wafi Belwafiat 17/ 164, Al-Jawhara fi Nasab Al-Nabi wa Ashabahi Al-Ashra 2/ 105, Abu Bakr Al-Siddiq Awal Al-Khulafaa Al-Rashideen 1/ 13, Nihayat Al-Arab fi Funun Al-Adab 19/8, Lawameh Al-Anwar Al-Bahia 2/ 311-314, Fathul Mughith bi Sharh Alfiyyatul Hadith 4/ 124, Shatharat al-Thahab Fi Akhbar Min Dahab 1/ 154, Al-Inshirah wa Rafh Al-Dheeq fi Seerat Abi Bakr Al-Siddiq 1/ 18, Fada’il Al-Sahaba, by Ahmad Ibn Hanbal 1/ 133, Al-A’lam, by Al-Zarkali 4/ 102-103, A’lam Al-Nubuwa, by Al-Mawardi 1/ 240, Al-Bade’ wa Al-Tarikh 5/ 167, Al-Muntatham fi Tarikh Al-Mulouk wa Al-Umam 4/ 56, Al-Kamil fi At-Tarikh 1/ 657, Tarikh Al-Khulafa’ 1/ 31, Manuscript: Irshad Al-Siddiq ila Ansab Aal Al-Siddiq, by Badr Al-Din Bin Salem Tabeh Aal Al-Siddiq, Manuscript: Rashf Al-Zulal ‘an Tabusum Thaghr Al-Su’al, by Ahmad Zain Al-Abideen Al-Siddiqi
(2) Al-Mu'jam Al-Kabeer, by Al-Tabarani 1/ 53, Al-Kuna wa Al-Asma’, by Al-Dulabi 1/ 16
(3) Al-Mustadrak alaa Al-Sahihain, by Al-Hakim 3/ 65
(4) Exegeses: Tafsir Ibn Kathir, El-Elmia Ed. 8/ 407, Tafsir Al-Baghawi 5/ 264, Tafsir Al-Samaani 6/ 240, Zad Al-Maseer 4/ 455, Tafsir Al-Tha’alibi 5/ 600
(5) Usdul Ghabah, El-Elmia Ed. 3/ 310, Tarikh Dimashq, by Ibn Asakir 30/ 31, Al-Khasa’is Al-Kubra 1/ 52, Nihayat Al-Arab fi Funun Al-Adab 16/ 145, Al-Misbah Al-Mudhi fi Kitab Al-Nabi Al-Ummi wa Rusilihi ila Mulouk Al-Ard min Arabi wa ‘Ajami, by Ibn Hadida 1/ 33
(6) Al-Azd: A large Arab tribe from Bani Kahlan of Bani Qahtan. The tribe was present in Yemen, the Hijaz, the Levant, and elsewhere. Among their descendants were the Ghassanids as well as the tribes of Aws, Al-Khazraj, Daws, and Zahran.
(7) Tarikh Dimashq, by Ibn Asakir 30/ 338, Tuhfat Ahl Al-Tasdiq Biba'dh Fada’il Al-Imam Abi Bakr Al-Saddiq, pg. 93, Fada’il Al-Sahaba, by Ahmad Ibn Hanbal 1/ 139, Ar-Riyad an-Nadirah fi Manaqib al-Asharah 1/185
(8) Al-Isti’ab fi Ma’rifat Al-Ashab 3/ 1105, Tarikh Al-Islam Tadmouri Ed. 3/ 341, Al-Bidaya Wal Nihaya, Ihiaa Al-Turath Ed. 6/ 173, Al-Wafi Belwafiat 15/ 27, Tarikh Dimashq, by Ibn Asakir 39/ 222
(9) Ashnaq: Taking responsibility for blood-money and debts. Ashnaq was one of the judicial affairs overseen by the Quraysh. A generous individual would often pay blood-money or debts on behalf of the family of a killer or criminal, who might not be able to pay the entire debt or amount of blood-money on his own, leading him to ask his tribe for help with this matter, which was called ashnaq at the time. The tribe of Bani Taym was in charge of ashnaq and would take care of blood-money payments for people who could not afford to pay them. Oversight of this responsibility fell to Abu Bakr Al-Siddiq at the time of the Prophetic Revelation. Whenever Abu Bakr bore responsibility for all or part of the blood-money owed by a tribe, Quraysh would allow this and even assist him with his payments and the payments of those making payments with him. But if another person bore responsibility for the payments, they would make things difficult for him. Quraysh used to feel pride in the honor of being responsible for ashnaq for other people.
According to some, ashnaq was not inclusive of the blood-money itself, and more than one man would take part in bearing responsibility for it and making payments on behalf of the people who had the debts. Some sources also say that ashnaq referred to the camels that used to be given on top of blood-money.
In brief, what we can conclude about ashnaq is that it was blood-money associated with debt and money paid for damages, and that it was less than the full amount of blood-money. The family of the killer would pay the full amount of blood-money, and whatever debts associated with the money for damages exceeded the principal amount was called ashnaq. Those who contributed to the payments for it were typically generous and prominent individuals. Whenever Abu Bakr Al-Siddiq was responsible for a portion of the ashnaq, Quraysh used to approve his payments and allow his payments, as well as the payments of those who assisted him, to go through. They would even help him with these payments. But if a person other than Abu Bakr was responsible for the ashnaq, they would make it difficult for him and not approve the deal.
For more information, see: Al-Mufassal fi Tarikh Al-Arab Qabl Al-Islam 10/ 272, Tarikh Al-Arab Al-Qadeem 1/ 182, Al-Isti’ab fi Ma’rifat Al-Ashab 3/ 966, Al-Isaba fi Tamyiz Al-Sahaba 4/ 149, Ar-Riyad an-Nadirah fi Manaqib al-Asharah 1/ 79, Aswaq Al-Arab fi Al-Jahilia wal Islam 1/111, Al-Mu’jam Al-Waseet 1/ 496, Mujmal Al-Lugha, by Ibn Faris 1/ 513
Ashnaq has another linguistic and juristic meaning, which is: What zakat is not required on, either because the nisab (minimum amount one must possess before zakat must be paid on it) has not been reached, or because it falls between two obligatory things. Some have said that ashnaq is less than what is obligatory, which is whatever is less than five camels and less than thirty cows, while other have said that ashnaq is only related to camels, while awqas is related to cows and goats.
(10) Fada’il Al-Sahaba, by Ahmad Ibn Hanbal 1/ 133, Al-Mu'jam Al-Kabeer, by Al-Tabarani 12/ 89, Mujama’ Al-Zawa’id 9/ 43
(11) Sirat Ibn Ishaq 1/139
(12) Al-Tafseer Al-Waseet, by Al-Wahidi 2/ 496, Tafsir Al-Baghawi 2/ 349
(13) Sahih Muslim 4/ 1855, Musnad Ahmad, Al-Risala Ed. 7/ 417, Musnad Ibn Abi Shaybah 1/ 217, Musnad Abi Dawud Al-Tayalisi 1/ 247, Sahih Ibn Hibban 15/ 272, Al-Mu'jam Al-Kabeer, by Al-Tabarani 10/ 105
(14) Usd Al-Ghaba, Al-Fikr Ed. 3/ 221, Tahdhib Al-Asma’ wal Lughat 2/ 190, Rabi’ Al-Abrar wa Nusus Al-Akhiar 5/ 97, Zahr Al-Adab wa Thamr Al-Albab 1/ 70
(15) Sunan Al-Tirmidhi, Bashar Ed. 6/ 50, Tarikh Al-Islam, Al-Tawfiqia Ed. 3/ 6
(16) Sunan Al-Tirmidhi, Bashar Ed. 6/ 56, Sunan Al-Darimi 2/ 1033, Sunan Abi Dawud 2/ 129, Musnad Al-Farooq, by Ibn Kathir, 1/ 263, Al-Mustadrak alaa Al-Sahihain, by Al-Hakim 1/ 574
(17) Al-Nihaya fi Gharib Al-Hadith wal Athar 2/ 93, Lisan Al-Arab 9/ 101, Taj Al-Aroos 23/ 296
(18) Tuhfat Ahl Al-Tasdiq Biba'dh Fada’il Al-Imam Abi Bakr Al-Saddiq, pg. 116
(19) Musnad Al-Bazzar 3/ 14
(20) Tafsir Ibn Kathir 2/ 125
(21) Tarikh Al-Islam, Tadmouri Ed. 2/ 190, Al-Bidaya Wal Nihaya, Ihiaa Al-Turath Ed. 7/ 275, Siyar A’lam Al-Nubala’, Al-Hadith Ed. 1/ 410, Tahdhib Al- Tahdhib 5/ 20
(22) Tafsir Al-Jalalayn 1/ 668, Tafsir Al-Qurtubi (16/ 192, 195), Tafsir Al-Baghawi 4/ 195, Tafsir Al-Tabari 22/ 15, Tafsir Al-Samaani 5/ 154, Tafsir Al-Tha’alibi 9/ 12
(23) Al-Mustadrak alaa Al-Sahihain, by Al-Hakim 3/ 543
(24) Al-Sunan Al-Kubra, by Al-Bayhaqi 9/ 167, Kanz Al-Ummal 10/ 553
(25) Ansab Al-Ashraf, by Al-Baladhuri 10/ 96, Al-Jawhara fi Nasab Al-Nabi wa Ashabahi Al-Ashra 2/ 125, Al-Tabaqat Al-Kubra, Al-Elmia Ed. 3/ 158, Marefat Al-Sahaba, by Abi Nu’aym 1/ 27, Al-Isti’ab fi Ma’rifat Al-Ashab 3/ 977, Ar-Riyad an-Nadirah fi Manaqib al-Asharah 1/ 58, Tarikh Al-Tabari 3/ 427, Tarikh Dimashq, by Ibn Asakir 30/ 308, Al-Muntatham fi Tarikh Al-Mulouk wa Al-Umam 4/ 55, Al-Bidaya Wal Nihaya, Ihiaa Al-Turath Ed. 7/ 23, Al-Kamil fi At-Tarikh 2/ 264, Tarikh Al-Khulafa’ 1/ 88, Al-Tanbih wal Ishraf 1/ 249
(26) Al-Maaref, by Ibn Qutaiba 1/ 173
(27) Sahih Al-Bukhari 5/ 65
It was mentioned by Al-Hafez Ibn Hajar in Al-Isaba and Fath Al-Bari, by Al-‘Ayni in Umdat Al-Qari, and by Al-Qastallani in Irshad Al-Sari that the poet mentioned in this narration was Abu Bakr Shaddad Bin Al-Aswad Bin Sha’ub, who was famous because of an ancestor of his named Shaddad. Ibn Hisham included the poem in Al-Seera with five additional verses, claiming that he embraced Islam and then apostatized. In Musnad Al-Bazzar, the Abu Bakr Bin Sha’ub mentioned was one of the people present in Abi Talha’s home when alcohol was prohibited, and he was the one about whom Abu Sufyan Bin Harb said during the Battle of Badr “And I did not carry the blessings to Ibn Sha’ub.”
According to the above scholars, him saying that Abu Bakr married a woman from Kalb, meaning from Bani Kalb, which was Kalb Bin ‘Awf Bin Aamer Bin Laith Bin Bakr Bin Abd Manat Bin Kinanah is evidenced by what occurred in the narration of Al-Tirmidhi Al-Hakim via Al-Zubaidi on the authority of Al-Zuhri in this hadeeth, then from Bani ‘Awf. As for the famous Al-Kalbi, who was from Bani Kalb Bin Wabra Bin Taghlub Bin Qudaha, saying “Umm Bakr,” I was not familiar with her name, and it looks like the name mentioned was her kunya. Him saying “when Abu Bakr emigrated, he divorced her, whereupon she married her cousin,” this poet was Abu Bakr Shaddad Bin Al-Aswad Bin Abd Shams Bin Malik Bin Ja’una, who was called Ibn Sha’ub, with a fat-ha on the sheen, a damma on the ayn, a sukoon on the waw – and the rest the same.
Ibn Habib said she was his mother, and that she was from the tribe of Khuza’a, but he called the poet ‘Amr Bin Shammar and recited a lot of poetry by him when he was a disbeliever. He said he then embraced Islam, and Ibn Al-Arabi mentioned the same thing in his book Man Nusiba Ila Ummihi, but Abu Ubaidah claimed that he became an apostate after he embraced Islam. Ibn Hisham also said that about him in Zawa’id Al-Seera, and the former is a more accurate source.
Regarding the above hadith and poem, Ibn Hajar said in Al-Isaba: Al-Hakim Al-Tirmidhi included it in Nawadir Al-Usul via Al-Zubaydi, on the authority of Al-Zuhri, on the authority of Urwah, on the authority of Aisha, may Almighty Allah be pleased with her, that she used to supplicate against anyone who said that Abu Bakr Al-Siddiq, may Almighty Allah be pleased with him, recited this poem. She would then say: “I swear to Allah that Abu Bakr never recited a verse of poetry, whether in the Age of Ignorance or as a Muslim, but he did marry a woman from Bani Kinanah, then Bani ‘Awf. When he emigrated, he divorced her, whereupon her cousin, this poet, married her. He recited this poem commiserating with the infidels of Quraysh who were killed in Badr, so people shunned Abu Bakr because of the woman he divorced, even though it was Abu Bakr Ibn Sha’ub.”
Ibn Al-Athir Al-Jazari also stated the name of the person who recited the poem in Jami’ al-Usul, saying that it was Abu Bakr Ibn Al-Aswad.
See: Fath Al-Bari, by Ibn Hajar (1/ 303, 7/ 258), Umdat Al-Qari Sharh Sahih Al-Bukhari 17/ 57-58, Irshad Al-Sari li Sharh Sahih Al-Bukhari 6/ 227, Al-Isaba fi Tamyiz Al-Sahaba 7/ 38-39, Jami’ al-Usul 8/ 210
(28) Zahr Al-Adab wa Thamr Al-Albab 1/ 70-71, Majma’ Al-Amthal 2/ 450-451, Nihayat Al-Arab fi Funun Al-Adab 3/ 4, Abu Bakr Al-Siddiq Awal Al-Khulafaa Al-Rashideen 1/ 100-101, Hilyat Al-Bashar fi Tarikh Al-Qarn Al-Thalith ‘Ashar 1/ 878, Tabaqat Al-Shaafa'iyah Al-Kubra, by Al-Sabki 9/ 82, Kanz Al-Ummal 9/ 183, Rabi’ Al-Abrar wa Nusus Al-Akhiar (2/ 233, 356, 387, 431), (3/ 367, 412, 446, 454), (4/ 357) and (5/ 97, 132), Manuscript: Tuhfat Al-Siddiq ila Al-Siddiq min Kalam Abi Bakr Al-Siddiq, by Muhammad Bin Muhammad Bin Abdul-Jaleel Al-Umari Al-Balkhi, also known as Rashid Al-Watwat
(29) This appears in more than one source as a saying of Abu Bakr Al-Siddiq, but when researching the books of the noble prophetic hadiths, we found that it was a saying of Sayyiduna Muhammad, the Messenger of Allah, may Allah’s peace and blessings be upon him and his family. Perhaps it is because Abu Bakr Al-Siddiq would say it and put it into practice so frequently that it became a quote attributed to him and was thought to be his words – and Allah knows best.
See: Al-Mu'jam Al-Kabeer, by Al-Tabarani 8/ 261, Kanz Al-Usul 6/ 597, Majma’ Al-Zawa’id wa Manba’ Al-Fawa’id 3/ 115
(30) Yumath/Al-Mumatha (Quarrel/Feud): Disputes and enmity, a serious dispute for a long period of time. See: Lisan Al-Arab 7/ 463, Tahdhib Al-Lugha 14/ 262, Taj Al-Aroos 20/ 283
(31) Al-Inshirah wa Rafh Al-Dheeq fi Seerat Abi Bakr Al-Siddiq 1/ 92
(32) Al-Muhtadareen, by Ibn Abi Al-Dunya 1/ 52, Kanz Al-Ummal 12/ 532, Marefat Al-Sahaba, by Abi Nu’aym 1/ 30
(33) Al-Isaba fi Tamyiz Al-Sahaba 4/ 149, Fathul Mughith bi Sharh Alfiyyatul Hadith 4/ 321, Al-Tuhfah Al-Latifah fi Tarikh Al-Madinah al-Sharifah 2/ 60, Tahdhib Al-Tahdhib 5/ 317