Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2022
Allah is the Greatest Allah is the Greatest Allah is the Greatest Allah is the Greatest I bear witness that there is none worthy of worship except Allah I bear witness that there is none worthy of worship except Allah I bear witness that Muhammad (sa) is the Messenger of Allah
I bear witness that Muhammad (sa) is the Messenger of Allah Come to Prayer Come to Prayer Come to success Come to success Allah is the Greatest Allah is the Greatest There is none worthy of worship except Allah Peace and blessings of Allah be upon you.
I bear witness that there is none worthy of worship except Allah. He is One and has no partner. and I bear witness that Muhammad (sa) is His Servant and Messenger. After this I seek refuge with Allah from Satan the accursed. In the name of Allah, the Gracious, the Merciful.
All praise belongs to Allah, Lord of all the worlds. The Gracious, The Merciful, Master of the Day of Judgment. Thee alone do we worship and Thee alone do we implore for help. Guide us in the right path – The path of those on whom Thou hast bestowed Thy blessings,
Those who have not incurred displeasure, and those who have not gone astray. The achievements during the era of Hazrat Abu Bakr Siddiq (ra) were being mentioned. In this regard, there are some details in relation to the rights of the Dhimmis (non-Muslim subjects). Dhimmis were those people who had accepted the Islamic rule,
But carried on following their own religions and the Islamic government took responsibility of their protection. Contrary to Muslim (subjects), these people were exempt from military duties and they were not obliged to pay the Zakat (alms) either. As such, a minimal amount of tax, generally known as Jizyah,
Was taken from them for the protection of their lives, wealth and other human rights. This amounted to a mere four dirham annually per capita and it was only taken from mature and healthy individuals and those that were able to work. The elderly, disabled, the poor and children were exempt from this.
As a matter of fact, the disabled and those in need were supported through the Islamic treasury. During the conquests of Iraq and Syria, various tribes and settlements had become subjects of the Islamic government on the basis of Jizyah. In the treaties that were made with them, such clauses were included as well
That their monasteries and churches would not be demolished and that none of their fortresses would be destroyed in which, at the time of need, they could seek protection from the attack of an enemy. They would neither be prevented from blowing a conch, nor from taking out the cross on their festivals.
That is, they would be allowed to carry out processions holding the cross. In the peace agreement which Hazrat Khalid bin Waleed (ra) made with the people of Hirah during the caliphate of Hazrat Abu Bakr (ra), among its various conditions,
It was also stipulated that such an elderly man who was no longer able to work, or was afflicted with an illness, or one who was previously affluent, but had now become so impoverished that people of his own religion had started giving him charity,
Such a person would no longer be obliged to pay the Jizyah. Furthermore, for as long as he remained in the Dar-ul-Hijrah (abode of migration) and Dar-ul-Islam (abode of Islam), i.e. where the Islamic government was established, his expenditures, as well as those of his family, would be supported through the Islamic treasury.
However, if such individuals leave the Dar-ul-Hijrah and Dar-ul-Islam and go to other countries, the Muslims would not be responsible for their care and protection. According to one narration, the following was written in the agreement which Hazrat Khalid (ra) made with the people of Hirah
In that the needy, the disabled and the monks who had dedicated their lives were exempt from paying the Jizyah. Then there was the great task of the compilation of the Holy Qur’an, which was carried out during the era of Hazrat Abu Bakr Siddiq (ra).
The compilation of the Holy Qur’an is a peerless and magnificent achievement during the era of Hazrat Abu Bakr Siddiq (ra). The context to this task is related to the battle that was fought against Musailimah Kazzab during the Battle of Yamamah. During the Battle of Yamamah, 1200 Muslims were martyred,
The vast majority comprising of highly esteemed companions and Huffaz (memorisers of the Holy Qur’an). According to one narration, the number of martyred Huffaz reached 700. Hence, during these circumstances, Allah the Almighty inspired Hazrat Umar (ra) to collect the Holy Qur’an in one place. He mentioned this to Hazrat Abu Bakr (ra).
The details of this have been recorded in Sahih Bukhari in the following manner. ‘Ubaid bin Sabaq relates that Hazrat Zaid bin Thabit (ra) said, “Following the battle against the people of Yamamah, “Hazrat Abu Bakr (ra) called for me “and I saw that Hazrat Umar (ra) was sat beside him as well.”
Hazrat Abu Bakr (ra) said, “Umar came to me and said that ‘many Huffaz have been martyred during the Battle of Yamamah. ‘I fear that many Qari or Huffaz will be martyred at different places. ‘Owing to this I am worried lest a large portion of the Qur’an is lost.’”
For this reason Hazrat Umar (ra) said that in his view, Hazrat Abu Bakr (ra) ought to collate the Qur’an. Hazrat Abu Bakr (ra) said to Hazrat Zaid (ra), “I said to Umar that how can I carry out a task that the Holy Prophet (sa) did not perform?
“But Umar replied saying, ‘By God there is blessing in this.’ “Umar reiterated this to me so many times “that eventually Allah the Almighty bestowed contentment in my heart for this task, “and I too agreed with Umar’s idea.” Hazrat Zaid (ra) says that Hazrat Abu Bakr (ra) said,
“O Zaid! Indeed you are an intelligent young man, “and we deem you to be free from any blame or blemish. “You used to write down the revelations given to the Holy Prophet (sa). “Thus, you ought to now find the (parchments) of the Qur’an and collate them.” Hazrat Zaid (ra) further says, “By Allah!
“Had he given me the responsibility of moving a mountain from one place to another, “then this task would not have been as burdensome for me as was collecting the Qur’an. “This was a monumental task that was assigned to me.
“I submitted, ‘How can you do something that the Holy Prophet (sa) did not do?’ “Hazrat Abu Bakr (ra) replied, ‘By God, this task is nothing but blessed.’ “Hazrat Abu Bakr (ra) reiterated this so much “that Allah the Almighty bestowed contentment in my heart for this task,
“just as He had bestowed to Hazrat Abu Bakr (ra) and Hazrat Umar (ra). “Thus, I began searching for the (parchments of) the Holy Qur’an, “and started collecting them from stalks of date-palm trees, “white stones and from those who had memorised them,
“until I found the last verses of Surah al-Taubah from Abu Khuzaimah Ansari, “which were not found with anyone beside him; “(the verse was) (ARABIC) “(It was from this verse up to the end of Surah al-Taubah). “This written manuscript of the Qur’an remained with Hazrat Abu Bakr (ra) until he passed away,
“after him it remained with Hazrat Umar (ra) “and after him it passed on to Hazrat Hafsah (ra), the daughter of Hazrat Umar (ra).” With regards to the Ahadith on the collation of the Holy Qur’an, Imam Baghawi has written a footnote in his book, “Sharh Al-Sunnah”,
“The Holy Qur’an which was revealed to the Holy Prophet (sa) “was collated in its entirety by the companions in the exact form as it was revealed “and without any discrepancies. “The reason why the companions collated the Qur’an, as mentioned in the Ahadith,
“is that initially the Qur’an was dispersed across various stalks of date-palm trees, “on stone slates and memorised by various Huffaz. “Owing to the martyrdom of some Huffaz, the noble companions were worried, “lest some of the Qur’an becomes lost. “For this reason they went to Hazrat Abu Bakr (ra)
“and submitted a request to compile the Holy Qur’an in one place. “This task was completed with the unanimous agreement of all the companions. “Therefore, without even the slightest error in placement, “they arranged the Qur’an in the order they had heard it from the Holy Prophet (sa).
“The Holy Prophet (sa) would recite the Qur’an to the companions “and he would recite the Qur’an to them in the exact same order “that is present in the manuscript before us today. “The Holy Prophet (sa) was taught this order by angel Gabriel (as).
“At the time of each revelation, Gabriel (as) would inform the Holy Prophet (sa) “to put the revealed verses in such and such chapter after such and such verse.” The collation of the Qur’an was carried out in the time of Hazrat Abu Bakr (ra).
In this regard, Hazrat Ali (ra) says, “May Allah the Almighty shower His mercy upon Abu Bakr, “for he was the first one to safeguard the entire Qur’an in the form of a manuscript.” While mentioning the compilation of the Holy Qur’an, Hazrat Musleh Maud (ra) states:
“The only thing that had not happened up until that point “was that the Holy Qur’an had not been compiled into a single copy. “When five hundred of those who had memorised the Holy Qur’an “were martyred in that battle (of Yamamah), “Hazrat Umar (ra) went to Hazrat Abu Bakr (ra) and said,
‘five hundred of those who had memorised the Holy Qur’an were martyred in a single battle, ‘and there are many battles ahead of us. ‘If more of those who have memorised the Qur’an are martyred, ‘then people will fall into doubt regarding the Holy Qur’an. ‘Hence, the Qur’an should be compiled into a single copy.’
“Initially, Hazrat Abu Bakr (ra) rejected this idea, but eventually, he agreed. “Hazrat Abu Bakr (ra) appointed Zaid bin Thabit (ra) for this task, “as he had been a scribe of the Holy Qur’an during the lifetime of the Holy Prophet (sa) “and other senior Companions were also appointed to help him.
“Although there were thousands of Companions who had committed the Holy Qur’an to memory, “it would be impossible to gather thousands of Companions “at the time of copying down the Holy Qur’an, “hence Hazrat Abu Bakr (ra) instructed that the Holy Qur’an should be copied from written copies. “He also instructed that the precaution
“of having at least two people who had memorised the Holy Qur’an to verify it. “Hence, the various pieces of leather and bones “upon which verses of the Holy Qur’an had been written “were gathered in one place “and those who had memorised the Qur’an verified them.
“If there could be any doubt about the Holy Qur’an “then it could only be regarding the time between the Holy Prophet’s (sa) demise and that period. “However, there is no knowledgeable person who can say “that there could be any difficulty in compiling a book that was recited every day
“and the book which is recited aloud “by those who have memorised the Holy Qur’an for Muslims during every Ramadan “and the book which had been memorised from beginning to end by thousands of people; “and although this book had not been gathered into a single copy, “scores of Companions used to write it down
“and it was written out in its entirety in different fragments? “Furthermore, could an individual, “who himself had been appointed as a scribe of the Holy Qur’an “during the time of the Holy Prophet (sa) and had committed it to memory, “find any difficulty in compiling it? “Seeing as the Qur’an was recited every day,
“would it possible for there to be any mistake in that copy “without it being recognised by any person who had committed it to memory? “If such veracity is doubted, then no argument in the world can stand. “The truth is that there is no other writing
“which has been established with the same continuity as the Holy Qur’an.” Hazrat Musleh Maud (ra) is expounding upon the argument that that Holy Qur’an is in its original form without any change whatsoever – in response to the allegation that it had been altered, etc.
This response also applies to similar allegations which are raised even today. Whilst responding to another allegation, Hazrat Musleh Maud (ra) states: “Another allegation raised is that the entire Qur’an was not written in its entirety “during the time of the Holy Prophet (sa). “The response is that this is not correct;
“the entire Holy Qur’an was certainly written out during the lifetime of the Holy Prophet (sa) “(those who say that it was not written are wrong, it was written out). “As has been narrated by Hazrat Uthman (ra), “that whenever a portion (of the Holy Qur’an) was revealed,
“the Holy Prophet (sa) would summon the scribes “and would instruct where that verse should be added. “When there is historical evidence present, “then to say that the Holy Qur’an was not written in its entirety “during the lifetime of the Holy Prophet (sa) would be foolish. “Then, there remains the question
“of why it was written out during the era of Hazrat Abu Bakr (ra). “The answer is that during the lifetime of the Holy Prophet (sa), “the Holy Qur’an was not written out in a single copy as it is today. “The thought occurred to Hazrat Umar (ra)
“that people should not think that the Holy Qur’an is not preserved, “hence he said the following to Hazrat Abu Bakr (ra), “(ARABIC) ‘I deem it most suitable for you to give the command ‘for the Holy Qur’an to be compiled into the form of a single book’;
“he did not suggest that it should be inscribed. “Then, Hazrat Abu Bakr (ra) summoned Zaid (ra) and instructed him to compile the Qur’an. “Hence, he said, (ARABIC) ‘Gather it in one place’. “He did not instruct him to write it. “Therefore, these words alone prove that the matter at hand
“was compiling the various fragments on which the Qur’an was written into a single copy, “not of writing it down. “The Holy Qur’an was compiled into a single copy during the Khilafat of Hazrat Abu Bakr (ra) “and then further progress was made during the Khilafat of Hazrat Uthman (ra),
“when all Arabs, in fact all Muslims, were all brought together to a single dialect. “Hence, this work for the propagation of the Holy Qur’an “was done during the era of Hazrat Uthman (ra).” Hazrat Musleh Maud (ra) states: “After Hazrat Abu Bakr (ra), a complaint was made during the time of Hazrat Uthman (ra)
“that people from various tribes recited the Holy Qur’an in different dialects, “which had a negative impact upon non-Muslims, “as they thought that there were different versions of the Holy Qur’an. “Dialect refers to the fact that “some tribes would read certain letters with a zabar (diacritical mark above),
“whereas others would recite that same letter with a zer (diacritical mark underneath) “and then those who would recite it with a paish (diacritical mark indicating a rounded sound). “This is something which cannot be found in any other language, aside from Arabic. “Hence, when those who are not familiar with Arabic hear this,
“they will think that one is saying something while the other is saying something different, “whereas what they are saying is the same. “Hence, in order to avoid this disorder, “Hazrat Uthman (ra) recommended that “copies should be made of the manuscript (of the Holy Qur’an)
“which was compiled during the era of Hazrat Abu Bakr (ra) “and should be sent to different countries with the instruction “that the Qur’an should be recited only according to this dialect and none other. “This suggestion by Hazrat Uthman (ra) was not at all unbecoming;
“during the lifetime of the Holy Prophet (sa), people lived according to their tribes, “each living separate from the other “and so they were each accustomed to their own way of speaking “(they each spoke in their own unique accents). “However, upon joining the Holy Prophet (sa), “all of the Arabs became civilised
“and rather than being considered a language of the illiterate, “Arabic became a language of the educated. “Many Arabs learned how to read and write “which made it easy for even the tribespeople to pronounce words “as they were in an educated fashion, which was in essence the language of the land.
“Hence, seeing as everyone was acquainted with this intellectual form of the language, “there was no reason for them to be granted permission “to continue reciting the Holy Qur’an in their tribal accents “and thus becoming a trial for non-Arabs. “For this reason that Hazrat Uthman (ra) made copies of the Qur’an
“with diacritic marks according to the Makkan dialect “which he distributed to different nations. “Regarding the future, he instructed that that Holy Qur’an should not be recited “in any dialect other than the Makkan dialect. “On account of not understanding this point, “European writers along with writers from other nations have always raised the allegation
“that Hazrat Uthman (ra) created a new Qur’an “or that Hazrat Uthman (ra) changed something in the Holy Qur’an. “However, the reality of the matter is what has just been stated.” The Promised Messiah (as) states: “There is no doubt that the Qur’an is an Oft-recited Revelation and its entirety,
“down to every dot and letter has indeed remained constant “and it was with the greatest of provisions “that Allah the Almighty revealed it in the care of angels. “Then, the Holy Prophet (sa) left no stone unturned in ensuring the same provisions “and he made it his constant practice to ensure
“that each verse was written before his very eyes as it was revealed, “to the extent that he then gathered them, and placed each verse in order himself “and also made it a constant practice to recite them in prayer and aside from prayer as well.
“He did this until he passed on from this world “and went to meet his Greatest Friend, his Most Beloved, Lord of All the Worlds.” Then, the Promised Messiah (as) states, “Thereafter, the First Khalifa, Hazrat Abu Bakr Siddiq (ra) undertook the task
“of gathering all the verses in the same order which he had heard from the Holy Prophet (sa). “Then, after Hazrat Abu Bakr Siddiq (ra), “Allah the Almighty enabled the Third Khalifa, Hazrat Uthman (ra) the ability “to unify the Qur’an according to the Quraishi reading and to spread it across the world.”
As for the question of how long the Siddiqi Copy, the actual copy compiled by Hazrat Abu Bakr (ra) remained preserved, it is recorded that the copy of the Holy Qur’an which Hazrat Abu Bakr (ra) had formed into a single copy through Hazrat Zaid bin Thabit (ra) is called the Siddiqi Copy.
This copy remained with Hazrat Abu Bakr (ra) until his demise. Thereafter, it was in the possession of Hazrat Umar (ra), who gave it to the Mother of Believers, Hazrat Hafsah (ra) with the guidance that it should not be given to anyone
Except if a person wished to use it to make a copy of their own, then they could benefit from it. Hence, Hazrat Uthman (ra) borrowed the copy from Hazrat Hafsah (ra) and made a few copies and returned the original back to Hazrat Hafsah (ra).
In 54 AH, when Marwan became the governor of Madinah, he sought to obtain this copy from Hazrat Hafsah (ra) but she refused. After the demise of Hazrat Hafsah (ra), Marwan took it from Hazrat Abdullah bin Umar (ra) and destroyed it, however Hazrat Uthman (ra) had already preserved it (by making copies).
Those tasks which Hazrat Abu Bakr Siddiq (ra) was the first to carry out and are attributed to him are known as Awwaliyaat Abu Bakr. There are various tasks which he was the first to carry out. Hazrat Abu Bakr Siddiq (ra) was the first person to accept Islam.
Secondly, he was the first person to build a mosque in front of his house in Makkah. Thirdly, in support of the Holy Prophet (sa), he was the first person to fight against the Quraish of Makkah. Fourthly, he was the first person to purchase countless slaves who had been subjected to intense persecution
Owing to their acceptance of Islam and then set them free. Fifth, he was the first person to compile the Qur’an into a single manuscript. Sixth, he was the first person to name the Qur’an as Mushaf. Seventh, he was the first person to be called Khalifa-e-Rashid.
Eighth, he was the first person to be appointed as the Amir-ul-Hajj in the lifetime of the Holy Prophet (sa). Ninth, he was the first person to lead the Muslims in prayer during the lifetime of the Holy Prophet (sa). Tenth, he was the first person to establish the Bait-ul-Maal (treasury) in Islam.
Eleventh, he was the first Khalifa, for whom the Muslims fixed an allowance. Twelfth, he was the first Khalifa, who nominated the next Khalifa after him. Hazrat Umar (ra) was nominated by Hazrat Abu Bakr (ra). Thirteenth, he was the first Khalifa, who at the time of when his Bai’at took place,
His father, Abu Quhafah (ra) was still alive. Fourteenth, he was the first person in Islam who the Holy Prophet (sa) granted a title. Fifteenth, he was the first person whose four generations had the honour of being companions. His father, Hazrat Abu Quhafah (ra) was a companion,
Hazrat Abu Bakr (ra) himself, his son, Hazrat Abdur Rahman bin Abi Bakr (ra) and his grandson, Hazrat Muhammad bin Abdur Rahman bin Abi Bakr (ra). They were all companions. In relation to the qualities of Hazrat Abu Bakr (ra) it is has been narrated by Hazrat A’ishah (ra) with regards to his blessed countenance
That she once saw an Arab man, who was walking on foot, and at the time, Hazrat A’ishah (ra) was sitting in her (camel) litter. Hazrat A’ishah (ra) stated, “I have never seen anyone resemble Hazrat Abu Bakr (ra) more than this person.” The narrator states that they enquired from Hazrat A’ishah (ra)
If she could describe the appearance of Hazrat Abu Bakr (ra) to them. Upon this, Hazrat A’ishah (ra) stated, “Hazrat Abu Bakr (ra) had a fair complexion and was of a thin build. “He had very slender cheeks and his back was slightly curved forward
“as a result of which his outer garment would slip down from his back. “He had a slender face and deep set eyes and he had a prominent forehead.” Ibn Sirin states that he asked Hazrat Anas bin Malik (ra) whether Hazrat Abu Bakr (ra) dyed his hair to which he replied in the affirmative
And stated that he applied Mehndi and Katam on his hair and beard. Katam is the name of a plant. In relation to his piety and righteousness it is written that the Holy Prophet (sa) granted some land to Hazrat Rabi’ah bin Ja’far (ra) and Hazrat Abu Bakr (ra).
However, they had a dispute over a tree and during the course of the argument, Hazrat Abu Bakr (ra) said something to him in a rather stern manner. Later, Hazrat Abu Bakr (ra) became remorseful over it and said to Hazrat Rabi’ah (ra) to also say something in a similar manner
So that it could serve as retribution. In other words, to say something just as Hazrat Abu Bakr (ra) had said to him but Hazrat Rabi’ah (ra) refused. Following this they both went before the Holy Prophet (sa) and related the entire incident to him. Upon this the Holy Prophet (sa) stated,
“Do not say something in a stern tone, rather offer the prayer, “(ARABIC) ‘O Abu Bakr! May Allah forgive you.’” This is exactly what he did. When Hazrat Abu Bakr (ra) heard this it had such a deep impact upon him that he returned whilst crying profusely.
In another narration, Hazrat Abu Bakr (ra) saw a bird sitting on a tree and he said, “O bird! Glad-tidings are given to you. By Allah, I desire to be like you. “You are sat upon a tree and eat the fruits and then fly away.
“You will neither be held accountable and nor punished for your actions. “By Allah, I wish that I was a tree on one side of a path “and a camel would pass by and take hold of me “and put me in its mouth and chew me up and then quickly swallow me down.
“Thereafter, it expel me from itself in the form of a dropping. I wish I was not a human.” Whilst commenting on verse 41 of Surah An-Naba’: That is, “and the disbeliever will say, ‘Would that I were mere dust!’” Hazrat Musleh Maud (ra) states: “Certain Muslims have gone to such extreme lengths in their malice towards the companions “that they claim that since Hazrat Abu Bakr (ra) used to repeat these words, “hence it proves that he was a disbeliever.”
In other words, he would recite: And because Hazrat Abu Bakr (ra) used to recite this, which was a statement attributed to the disbelievers, therefore they claimed that he was a disbeliever, God-forbid. Hazrat Musleh Maud (ra) states: “Even if this narration is proven to be authentic and this verse relates to Hazrat Abu Bakr (ra),
“then according to the high level of faith possessed by Hazrat Abu Bakr (ra), “its meaning would be that Hazrat Abu Bakr (ra) – who rejected what the disbelievers stated – “he would say, ‘I wish that God Almighty treated in a such a manner
‘whereby He would neither reward me for my good deeds and nor punish me for my errors.’ “These words in fact are an expression of a perfect believer. “It is recorded in the Ahadith with regards to the Holy Prophet (sa) himself that he would say,
‘I will not be forgiven owing to my good deeds, ‘rather it would be owing to the grace of Allah the Almighty.’ “The word ‘Kafir’ (disbeliever) has been used ironically here “and it means that people claim that he is a Kafir,
“yet he was the one who would stand the closest to the Holy Prophet (sa) during the battles; “he is the one who sacrificed all his wealth for the sake of the Holy Prophet (sa); “he gave his 11 year old daughter’s hand in marriage to the Holy Prophet (sa),
“who at the time was 54-55; “he was the one who accompanied the Holy Prophet (sa) during his migration “and the Holy Prophet (sa) chose him alone for this task “in the face of opposition from the whole of Makkah. “Thus, the Holy Qur’an has used this word (Kafir) in an ironic manner.
“(And, that is if this is verse is related to Hazrat Abu Bakr (ra). “(This word has been used as an irony). “The one who offered all these sacrifices is labelled as a ‘Kafir’ “and yet those who have not done a single deed that can even come close to his deeds
“consider themselves to be believers.” When the time of his demise drew near, Hazrat Abu Bakr (ra) stated to Hazrat A’ishah (ra), “O my daughter! Do you know that amongst all the people “you are most beloved and dear to me? “I gifted you a particular piece of land of mine.
“However, had you taken it in your possession and profited from its gains, “then indeed it would have been solely yours, but now all my heirs have a right to it. “Thus, I desire that you return it to me (i.e. to return the gift)
“because you did not take it into your possession and I continued to use it in my lifetime, “therefore I would like it to be distributed amongst my progeny “according to the Book of Allah (Shariah) “and I wish to meet my Lord in a state
“whereby I did not show preference to any child of mine over another.” Upon this, Hazrat A’ishah (ra) stated that his instructions would be fulfilled to the letter. The following incident which I am about to relate has been mentioned once before as well,
But I shall mention it again with reference to Hazrat Abu Bakr’s (ra) qualities. When Allah the Almighty bestowed upon him the mantle of Khilafat, Hazrat Abu Bakr (ra), who used to be a clothes merchant, placed some sheets of cloth on his shoulder the next day
And headed to the marketplace as per his routine. Along the way he met Hazrat Umar (ra) and Hazrat Abu Ubaidah (ra). They submitted, “O Khalifa of the Messenger (sa)! Where are you going?” Hazrat Abu Bakr (ra) replied that he was going to the marketplace. They submitted, “You are the leader of the Muslims.
“Please return and we shall fix an allowance for you. “There is no need for you to sell (clothes).” With regards to the details of his allowance, Allamah ibn Sa’d has mentioned that Hazrat Abu Bakr (ra) would receive two garments
And when they would become old, he would return those and get two new ones. During his travels, he would take a mount and the amount of money he received to cover the expenses of his family was the same amount he used to spend on them prior to his Khilafat.
Hazrat Musleh Maud (ra) states, “Hazrat Abu Bakr (ra) was the leader of the entire Muslim world, but what did he receive? “Despite having complete control over the public funds, he never took any of it for himself. “Although Hazrat Abu Bakr (ra) was a very successful merchant,
“since he had the habit that whatever wealth he received “he would immediately spend it in the way of God Almighty, “therefore it so happened that upon the demise of the Holy Prophet (sa) “when he became the Khalifa, he did not have any money in cash at the time.
“The very next day after becoming the Khalifa, “Hazrat Abu Bakr (ra) took a small bag of clothes and left in order to sell it. “Hazrat Umar (ra) happened to meet him on the way and enquired what he was doing.
“Hazrat Abu Bakr (ra) replied that after all he had to do something in order to eat; “if he did not sell those clothes, how would he provide for himself. “Hazrat Umar (ra) stated that this was not possible, “because if he spent his time selling clothes, “who would fulfil the responsibilities of the Khalifa?
“Hazrat Abu Bakr (ra) replied, ‘If I do not do this, how will I survive?’ “Hazrat Umar (ra) said that he should take some allowance from the Bait-ul-Maal. “Hazrat Abu Bakr (ra) stated that “he could not bear to take anything from the Bait-ul-Maal because he had no right over it.
“Hazrat Umar (ra) stated that when the Holy Qur’an had permitted “that the funds of the Bait-ul-Maal could be spent on those who served their faith “then why could he not take it? “And so, an allowance was fixed for Hazrat Abu Bakr (ra) from the Bait-ul-Maal.
“The amount that was fixed was just sufficient enough to cover the expense for food and clothes.” Ibn Abi Mulaikah relates that if ever the reins of his camel got loose from his hand and fell, Hazrat Abu Bakr (ra) would make his camel sit down and then pick up the reins himself.
It was said to him (by those with him) that why did he not instruct them to do it for him and Hazrat Abu Bakr (ra) replied, “My beloved, the Holy Prophet (sa) had instructed me “to not ask anyone else to do something for me.” Such was the level of caution he would take.
Hazrat Musleh Maud (ra) states: “Once, the Holy Prophet (sa) heard some people outside of the mosque say, “What excellence does Abu Bakr have over us? “We also perform the same pious deeds as he performs.” “When the Holy Prophet (sa) heard this, he stated,
“O people! Abu Bakr does not have excellence over you due to his prayer or fasting, “rather it is owing to the piety in his heart.”” In other words, the piety in his heart, the love for the Holy Prophet (sa) and the fear and awe of Allah the Almighty in his heart
Was of such a high standard that he had excellence over them. And this was not just merely a condition of his heart, rather his deeds were in accordance to this as well. Whilst explaining the commentary of a Qur’anic verse,
The Promised Messiah (as) has mentioned the status and rank of Hazrat Abu Bakr (ra) as follows: “Allah the Almighty has stated (in this verse) that “you should continue to worship until you attain the stage of perfect conviction “whereby all the barriers and veils of darkness are removed
“and one believes that his condition is no longer like that of before. “Rather, it is as if there is a new country; a new land and a new sky “and he himself has also become like a new creation. “This new life is what the Sufis refer to as Baqa.
“When a person attains this level, “then Allah the Almighty breathes into him of His spirit and the angels then descend upon him. “This is the very intricate phenomenon “which the Holy Prophet (sa) mentioned in relation to Hazrat Abu Bakr (ra)
“that if one wants to see a corpse walking on the earth then they should look at Abu Bakr (ra) “and Abu Bakr’s (ra) status was not owing to his actions, rather due what was in his heart.” Hazrat Abu Sa’eed Khudri relates that the Holy Prophet (sa) once set off on a journey
And people also accompanied him. When they stopped at one place, people sat in various smaller groups. Hazrat Abu Sa’eed Khudri further relates that he sat with Hazrat Abu Bakr (ra) and there was also a villager with them from among the Bedouin tribes.
They were inside a house of a Bedouin and the woman in the house was expecting. The villager, who was with them said to the woman that if she desired to give birth to a boy she should give him a goat. And so, the woman gave him a goat.
This man then then recited some rhyming couplets. (He read a few self-composed incantations). He then slaughtered the goat. When people sat around to eat, someone from among them told everyone about the entire incident of how that man had received the goat
By telling the woman that he would pray and she would have a son. The narrator states that Hazrat Abu Bakr (ra) was also sat amongst them to eat the food and when he looked towards him he expressed intense dislike over this
And started to put his fingers in his throat in order to bring up the food. He did not wish to eat food which had been used as a means of committing Shirk. Hazrat A’ishah (ra) relates, “There was a servant of Hazrat Abu Bakr (ra) “who would bring him his earnings,
“and Hazrat Abu Bakr (ra) would eat from his earnings. “One day, he brought something and Hazrat Abu Bakr (ra) ate from it. “The servant asked, ‘Do you know what this is?’ “Hazrat Abu Bakr (ra) replied, ‘What is it?’ “He answered, ‘I was soothsaying to a person in the era of ignorance,
‘and I knew very little about soothsaying yet I still deceived him. ‘He met me and gave something in return for this. ‘Hence, this is what you have eaten from.’ “(He would bring gifts, or come having cooked something). “Hazrat Abu Bakr (ra) placed his hand down his throat and vomited everything he had eaten,
“saying, ‘I cannot eat from this forbidden food.’” Hazrat Abdullah bin Umar (ra) relates that the Holy Prophet (sa) said, “One who drags their clothes on the ground out of pride, “Allah shall not look at them on the Day of Judgement.” Hazrat Abu Bakr (ra) said, “One side of my clothes always remains loose
“unless I pay special attention to it.” Upon this the Holy Prophet (sa) stated, “You do not do this out of arrogance.” The Promised Messiah (as) states, “The Holy Prophet (sa) once said “that one whose waist sheet drags across the ground shall be in the fire.
“Hearing this Hazrat Abu Bakr (ra) began to weep for his waist sheet was such. “The Holy Prophet (sa) said, ‘You are not among them.’ “Therefore, intentions play a vital role “and it is necessary to pay due regard to the status of others.” Then there is mention of his complete obedience,
Love and sense of honour for the Holy Prophet (sa). One day Hazrat A’ishah (ra) was speaking really quickly in the house to the Holy Prophet (sa) when her father (i.e. Hazrat Abu Bakr (ra)) entered. Seeing this state of affairs he could not tolerate it and advanced forward to strike his daughter, saying,
“Is this how you speak to the Messenger (sa) of Allah?” Seeing this, the Holy Prophet (sa) came between the father and daughter and saved Hazrat A’ishah (ra) from the impending punishment from Hazrat Abu Bakr (ra). When Hazrat Abu Bakr (ra) left,
The Holy Prophet (sa) said in a light-hearted manner to Hazrat A’ishah (ra), “See how I saved you from your father today.” A few days later Hazrat Abu Bakr (ra) came once more and Hazrat A’ishah (ra) was speaking joyfully with the Holy Prophet (sa).
Hazrat Abu Bakr (ra) said, “You included me in your dispute, “now allow me to share in your joy too.” Thereupon, the Holy Prophet (sa) said, “We let you share in it.” Hazrat Uqbah bin Harith (ra) relates, “I saw Hazrat Abu Bakr (ra) “whilst he was carrying Hazrat Hasan (ra) saying,
‘May my father be sacrificed for you. ‘You resemble the Holy Prophet (sa), not Hazrat Ali (ra).’ “Hazrat Ali (ra) laughed after hearing this.” Hazrat Abdullah bin Umar (ra) relates, “When Hazrat Umar’s (ra) daughter Hazrat Hafsah (ra) “became a widow upon the demise of (her husband) Hazrat Khunais bin Hudhafah Sahmi (ra) –
“who was a companion of the Holy Prophet (sa) who participated in the Battle of Badr – “he passed away in Madinah, so Hazrat Umar bin Al-Khattab (ra) said, ‘I met Uthman bin Affan and mentioned Hafsah to him, saying that he can marry her if he so wills.’
“He replied, ‘I shall deliberate on this matter.’ “Hence, for several days he waited, before Hazrat Uthman (ra) said, ‘I consider it appropriate that I marry not in these days.’ “Hazrat Umar (ra) then said, ‘I then met Hazrat Abu Bakr (ra) ‘and told him I would marry Hafsah to him if he wished.’
“Hazrat Abu Bakr (ra) remained silent and gave no reply. “Hazrat Umar (ra) then says, ‘I became even more saddened ‘by (the response from) Hazrat Abu Bakr (ra) than Hazrat Uthman’s (ra) and waited further nights. “Then the Holy Prophet (sa) sent his request to marry Hafsah and I married her to him.
“Hazrat Abu Bakr (ra) then met me and said, “Perhaps you are angry with me as I gave no reply when you mentioned Hafsah.” “I answered that this this is true. “He then said, ‘In fact, nothing was stopping me from responding to you ‘in relation to what you presented,
‘aside from the fact that I came to know that the Holy Prophet (sa) desired to marry Hafsah. ‘I am not one to disclose this intention of the Holy Prophet (sa) ‘(i.e. to tell you that this is what the Holy Prophet (sa) wishes). ‘This is why I remained silent or refused.
‘If the Holy Prophet (sa) had decided against this proposal ‘then I would have surely accepted to marry your daughter.’” In a narration by Hazrat Ibn Abbas (ra) in relation to the praise expressed by Hazrat Ali (ra) for Hazrat Abu Bakr (ra), he says,
“I was stood among those people after the demise of Hazrat Umar (ra) “who prayed for him once he had been placed upon his bed. “All of a sudden a person came from behind placing his elbow on my shoulder and said, ‘May Allah have mercy on you (O Umar).
‘I had hoped that you also be buried alongside our two companions, ‘because I had heard the Holy Prophet (sa) say many times, “I, Abu Bakr and Umar were at such and such place” ‘or “I, Abu Bakr and Umar did such and such” ‘or “I, Abu Bakr and Umar then left”
‘This is why I was hoping that you also be buried alongside our two companions.’ “When I turned I saw that it was Hazrat Ali bin Talib (ra).” The rest shall be presented in the future, God willing. All praise is due to Allah
We laud Him, we beseech help from Him and ask His protection; we confide in Him, we trust Him alone and we seek protection against the evils and mischief of our souls and from the bad results of our deeds. Whomsoever He guides on the right path, none can misguide him;
And whosoever He declares misled, none can guide him onto the right path. And we bear witness that none deserves to be worshipped except Allah. We bear witness that Muhammad (sa) is His servant and Messenger. O servants of Allah! May Allah be merciful to you.
Verily, Allah commands you to act with justice, to confer benefits upon each other and to do good to others as one does to one’s kindred and forbids evil which pertain to your own selves and evils which affect others and prohibits revolts against a lawful authority. He warns you against being unmindful.
You remember Allah; He too will remember you; call Him and He will make a response to your call. And verily divine remembrance is the highest virtue.