Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2021
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. Today, I will start relating the accounts from the life of Hazrat Abu Bakr (ra). Hazrat Abu Bakr’s (ra) name was Abdullah and his father’s name was Usman bin Amir. His appellation was Abu Bakr and Ateeq and Siddiq were his titles.
It is said that he was born in 573 CE, two and a half years after Aam-ul-Fil (The Year of the Elephant). As I have mentioned, Hazrat Abu Bakr’s (ra) name was Abdullah. He was from the Quraish and belonged to the tribe of Banu Taym bin Murrah.
In the period of Jahiliyyah (era of ignorance prior to the advent of Islam), his name was Abdul Ka’aba, which the Holy Prophet (sa) changed to Abdullah. His father’s name was Usman bin Amir and his title was Abu Quhafah. His mother’s name was Salma bint Sakhar bin Amir and her title was Umm-ul-Khair.
According to one tradition, the name of his mother was Laila bint Sakhar. When we go back seven generations in the ancestry of Hazrat Abu Bakr (ra), we reach Murrah, through whom his ancestry is also connected to the Holy Prophet (sa). Similarly, going back six generations, the lineage of Hazrat Abu Bakr’s (ra) mother,
Maternally and paternally, also connects to the Holy Prophet (sa). Umm-ul-Khair, who was the wife of Abu Quhafah, i.e. the father of Hazrat Abu Bakr (ra), was the daughter of his paternal uncle. That is, the mother of Hazrat Abu Bakr (ra) was the daughter of his father’s paternal cousin.
Hazrat Abu Bakr’s (ra) parents were still alive at the time of his demise and they received the inheritance of their son, Hazrat Abu Bakr (ra). After his demise, his mother passed away first, followed by his father in the 14th year after Hijrah at the age of 97.
Both parents of Hazrat Abu Bakr (ra) were able to accept Islam. The incident of his father’s acceptance of Islam is as follows. His father had not accepted Islam by the time of the conquest of Makkah and by that time, he had already lost his eyesight.
When the Holy Prophet (sa) entered the Sacred Mosque (Masjid Al-Haram) on the occasion of the conquest of Makkah, Hazrat Abu Bakr (ra) took his father and brought him to the Holy Prophet (sa). When the Holy Prophet (sa) saw them, he said, “Abu Bakr! You should have left this elderly gentleman at home
“and I would have gone to him myself.” Upon this, Hazrat Abu Bakr (ra) said, “O Messenger (sa) of Allah! “It is more befitting that he comes to you rather than you going to him.” (Following this,) Hazrat Abu Bakr (ra) seated him in front of the Holy Prophet (sa).
The Holy Prophet (sa) placed his hand over his chest and said, “Accept Islam and you will enter peace!” Hence, Abu Quhafah accepted Islam. Hazrat Jabir bin Abdillah (ra) relates, “Abu Quhafah was brought on the day of the conquest of Makkah “and his hair on his head and his beard had already turned white
“in the likeness of Saghama (type of flower).” In relation to Saghama it is said that it was a white flower that grew in the mountains. Nevertheless, the hair on his head and his beard were completely white. Upon this, the Holy Prophet (sa) said, “You should change its colour
“(i.e. you should dye it and it would be better to dye it with another colour). “However, you should avoid black.” This does not mean that there is something wrong with dying the hair black. Rather, the Holy Prophet (sa) might have considered
That the hair being completely black at this age might not suit his countenance. Nevertheless, the Holy Prophet (sa) said that it should be dyed. Hazrat Abu Bakr’s (ra) mother was among the early coverts to Islam. There is mention of this in Sirat al-Halabiyyah that when the Holy Prophet (sa) went to Dar-e-Arqam
In order for him and his companions to worship Allah the Almighty in secret, the number of Muslims at the time was 38. At the time Hazrat Abu Bakr (ra) made a request to the Holy Prophet (sa) that they go to the Sacred Mosque.
The Holy Prophet (sa) stated, “O Abu Bakr, we are very few in number.” However, Hazrat Abu Bakr (ra) insisted until the Holy Prophet (sa), along with all his companions, went to the Sacred Mosque. Hazrat Abu Bakr (ra) addressed the people whilst the Holy Prophet (sa) was also present there
And he called them to Allah and His Messenger (sa). So in this way, he was the second orator after the Holy Prophet (sa) to call the people towards Allah. Following this, the idolaters pounced upon Hazrat Abu Bakr (ra) and the other Muslims in order to attack them, and did so very brutally.
Hazrat Abu Bakr (ra) was trampled upon and was viciously beaten. Utbah bin Rabi’ah was beating Hazrat Abu Bakr (ra) with his shoes that had a double layer of leather. He used those to hit Hazrat Abu Bakr (ra) in the face so much
That his face became so swollen to the extent that his nose could not even be recognised. Then the people of Banu Taim came and moved the idolaters away from Hazrat Abu Bakr (ra). They covered Hazrat Abu Bakr (ra) in a cloth, picked him up and carried him home.
They were almost certain of the demise of Hazrat Abu Bakr (ra) due to the extent to which he was beaten. The people of Banu Taim then returned to the Sacred Mosque, i.e. the Ka’bah, and said, “By Allah, if Abu Bakr passes away, “we will certainly kill Utbah (who beat him the most).”
They then returned to Hazrat Abu Bakr (ra). His father Abu Quhafah and the people of Banu Taim tried to speak to him but due to falling unconscious, Hazrat Abu Bakr (ra) was unable to answer them. This continued till the night when he was finally able to speak,
And the first thing he asked was, “How is the Messenger (sa) of Allah?” The people did not reply, yet he continued to ask the same question. His mother then said, “By God, I have no news regarding your Companion.” Hazrat Abu Bakr (ra) then said to his mother,
“Go to Umm-e-Jamil bint al-Khattab, the sister of Hazrat Umar (ra) “(Umm-e-Jamil had already accepted Islam but was keeping her faith hidden). “Go to her and ask about the Holy Prophet (sa).” Hence, his mother went to Umm-e-Jamil and said, “Abu Bakr enquires about Muhammad (sa) bin Abdillah.”
She answered, “I do not know Muhammad (sa), nor Abu Bakr.” Umm-e-Jamil then said to the mother of Hazrat Abu Bakr (ra), “Do you wish for me to go with you?” to which she replied in the affirmative. She therefore accompanied her to Hazrat Abu Bakr (ra),
And when she saw him lying on the floor covered in wounds, she screamed and said, “Whoever has done this to you is indeed wicked “and I hope Allah the Almighty punishes them for it.” Hazrat Abu Bakr (ra) then enquired about the Holy Prophet (sa). Umm-e- Jamil said, “Your mother is also listening.”
He replied, “She will not reveal your secret.” Thereafter, Umm-e-Jamil said, “The Holy Prophet (sa) is well.” Hazrat Abu Bakr (ra) then asked, “Where is he now?” Umm-e-Jamil replied, “In Dar-e-Arqam.” Ponder over how great was Hazrat Abu Bakr’s (ra) love for the Holy Prophet (sa),
For when he heard this, Hazrat Abu Bakr (ra) said, “By Allah, I shall not eat nor drink until I have first gone to the Holy Prophet (sa).” Hazrat Abu Bakr’s (ra) mother narrates that they kept him, (i.e. Hazrat Abu Bakr (ra)) for a short while
Until there was no longer anyone walking around outside and were resting. Thereafter they took him outside. He was walking with her support until he reached the Holy Prophet (sa) and was overcome with intense emotion. Upon seeing his condition, the Holy Prophet (sa) knelt down to kiss Hazrat Abu Bakr (ra)
And the Muslims also leaned over. Hazrat Abu Bakr (ra) then said, “O Messenger (sa) of Allah! “May my parents be sacrificed for your sake, “I feel no pain other than the wounds the people caused on my face, “and my mother here treats her son well. “(This was what was said in brief).
“Perhaps through you Allah the Almighty protects her from the fire.” Hazrat Abu Bakr (ra) said with regards to his mother that perhaps owing to the Holy Prophet’s (sa) grace, Allah the Almighty protects her from the fire, i.e. she becomes a believer.
Following this, the Holy Prophet (sa) prayed for his mother and invited her to Islam, after which she accepted Islam. In this way, the mother of Hazrat Abu Bakr (ra) accepted Islam in the very early days. With regards to the narrations about the birth of Hazrat Abu Bakr (ra)
There is an authentic book on the life of companions according to which Hazrat Abu Bakr (ra) was born two years and six months after Aam al-Fil (Year of the Elephant). It is recorded in Tarikh Al-Tabari and Tabaqat al-Kubra that he was born three years after Aam al-Fil.
Then, with regards to the titles of Hazrat Abu Bakr (ra), there are two titles which are well-known; one is Ateeq and the other Siddiq. With regards to why he was called Ateeq, it is mentioned that Hazrat Aisha (ra) stated that, once Hazrat Abu Bakr (ra) went to the Holy Prophet (sa),
And the Holy Prophet (sa) said to him “You have been saved by Allah, from the fire”. Thus, from that day onward, he was given the title of Ateeq. There are some historians who believe that Ateeq was not the title of Hazrat Abu Bakr (ra), but was his actual name.
They say that this was not his title, rather it was his name, however this is not correct. Allama Jalaluddin Al-Suyuti writes in Tarikh Al-Khulafa with reference to Imam Nawawi that Hazrat Abu Bakr’s (ra) name was Abdullah, and this is more commonly accepted and correct.
There are also some who say that his name was Ateeq, however the point upon which most scholars agree upon is that Ateeq was his title, not his name. The reason for being called Ateeq as recorded in Seerat Ibn Hisham
Is that it was due to the beauty of his countenance and his overall elegance and grace. The following reasons for being called Ateeq have been recorded in the commentary of Seerat Ibn Hisham; Ateeq means al-Hasano, in other words, one who possesses excellent qualities.
In other words, he was safeguarded from any blame and shortcomings. It is also said that he was called Ateeq because none of his mother’s children would remain alive, and she vowed that if she ever had a child, she would name him Abdul Ka’aba,
And will devote the child for the service of the Ka’aba. When he remained alive and grew into a young man, he was called Ateeq, i.e. one who was saved from death. There are also various other reasons found for being called Ateeq;
According to some, he was called Ateeq because there was no blemish in his ancestry whereby someone could raise an allegation against it. Another meaning of Ateeq is ancient or old, thus, Hazrat Abu Bakr (ra) was also called Ateeq because he had always been one to carry out virtuous and good deeds.
Similarly, he was also called Ateeq because of being the foremost to accept Islam and in doing good works. Then, the reason for his title of Siddiq is also mentioned. Allama Jalaluddin Al-Suyuti writes, “As far as the title ‘Siddiq’ is concerned, “it is said that this title was given to him
“during the period of Jahiliyyah (era of ignorance prior the advent of Islam). “This was owing to the truthfulness demonstrated by him. “It is also said that due to him immediately testifying to the news “that the Holy Prophet (sa) would disclose to him, he was referred to as ‘Siddiq’.” Hazrat Aisha (ra) relates that
When the Holy Prophet (sa) was taken to Baitul Maqdis and the Al-Aqsa Mosque (i.e. referring to the incident of Isra (the spiritual night journey)), people began to discuss this the next morning, after having been informed of the news. Among the people, some of those who had accepted the Holy Prophet (sa)
And had testified to his claim distanced themselves. (There were some who were of weak faith). At that time, some of the hypocrites came running to Hazrat Abu Bakr (ra) and said, “Have you heard about your companion? “He is claiming that he was taken to Baitul Maqdis last night.”
Upon this, Hazrat Abu Bakr (ra) asked whether the Holy Prophet (sa) had actually said this to which the people replied in the affirmative. Hazrat Abu Bakr (ra) stated that if the Holy Prophet (sa) had said this then this was surely the truth.
People asked Hazrat Abu Bakr (ra) that was he testifying to the fact that the Holy Prophet (sa) went to Baitul Maqdis the previous night and returned before the morning. (This is because Baitul Maqdis is approximately at a distance of 1300 km from Makkah). Hazrat Abu Bakr (ra) replied,
“Yes, I attest to that and I will also attest to that which may seem to be even more improbable.” Hazrat Abu Bakr (ra) then stated, “I also testify to the heavenly news “which is revealed to the Holy Prophet (sa) every morning and every night.”
For this reason, Hazrat Abu Bakr (ra) was known by the title of Siddiq. Abu Wahb, the freed slave of Hazrat Abu Hurairah (ra) relates that the Holy Prophet (sa) once said, “The night I was taken (to Baitul Maqdis) (i.e. the incident of Isra),
“I said to Gabriel, ‘Surely my people will not attest to me.’ “(meaning people would not believe him). “Gabriel said, (ARABIC) “‘Abu Bakr will attest to you, for he is truthful (Siddiq).’” This is recorded in Tabaqat Al-Kubra. Hazrat Musleh Maud (ra) states, “Hazrat Aisha (ra) relates that
“when the incident Isra (i.e. the Spiritual Night Journey) took place, “people went running to Hazrat Abu Bakr (ra) “and asked him whether he was aware of what his friend was saying. “He asked them what it was that he was saying.
“They replied, ‘He says that he travelled to Baitul Maqdis at night and then returned.’” Hazrat Musleh Maud (ra) writes, “had the Holy Prophet (sa) mentioned the incident of the Mi’raj (i.e. the Spiritual Ascension) “having occurred at the same time as being part of the same incident,
“the disbelievers would have raised more of an issue with that aspect, “however they only said that the Holy Prophet (sa) claimed “that he travelled to Baitul Maqdis in the night. “When Hazrat Abu Bakr (ra) attested to what the Holy Prophet (sa) said, “the people said, ‘do you accept this which goes against logic?’
“Hazrat Abu Bakr (ra) said, ‘I also accept the fact ‘that Divine words are revealed to him by day and by night.’” The Promised Messiah (as) states, “Allah the Almighty knows best the qualities which were found in Hazrat Abu Bakr (ra) “that led the Holy Prophet (sa) to call him Siddiq.
“The Holy Prophet (sa) also said that the reason for Hazrat Abu Bakr’s (ra) excellence “is owing to that which is found in his heart, “and upon pondering closely, it becomes clear that it is difficult to find a similar example “to the degree of truthfulness exhibited by Hazrat Abu Bakr (ra).
“The reality is that in any era, when one tries to achieve the lofty standards of Siddiq, “it is necessary that they strive as much as possible “to establish the nature and qualities of Abu Bakr (ra) within themselves “and to then pray as much as possible.
“Until one does not allow the qualities of Abu Bakr (ra) to overtake them, “and does not become imbibed with the same qualities, “he cannot attain the lofty standards of being Siddiq.” It is also recorded that aside from Ateeq and Siddiq, Abu Bakr (ra) had other titles as well,
Such as Khalifatur Rasoolillah (The Khalifah of the Messenger (sa) of Allah). Hazrat Abu Bakr (ra) was also known as Khalifatur Rasoolillah, as it is recorded in a narration that a person once said to Hazrat Abu Bakr (ra), “O Khalifah of Allah!” Hazrat Abu Bakr (ra) said, “Do not say Khalifah of Allah, “rather say Khalifah to the Messenger (sa) of Allah.” Meaning he was the successor to the Holy Prophet (sa) and he was content with this. In the commentary of Sahih Bukhari,
Allama Badr al-Din Aini states that historians are unanimous in the fact that Hazrat Abu Bakr (ra) was known as Khalifatur Rasoolillah, and of course, this title was given to him after the demise of the Holy Prophet (sa) when he became a Khalifah.
Thus, it cannot be said that this title is from the time of the Holy Prophet (sa). Rather this title was given to him by the people, after the time of the Holy Prophet (sa), or Hazrat Abu Bakr (ra) chose this title for himself. Another title was Awwahun, which means extremely forbearing and tender-hearted.
It is recorded in Tabaqat Al-Kubra that Hazrat Abu Bakr (ra) was called Awwahun due to his tenderness and kindness. He was called Awwahun Muneeb which means tender-hearted and oft-returning to God. It is recorded in Tabaqat Al-Kubra, that the narrator heard Hazrat Ali (ra) say whilst standing at the pulpit,
“Listen closely, Hazrat Abu Bakr (ra) was very tender-hearted and oft-returning to God. “Listen closely, Allah the Almighty granted Hazrat Umar (ra) good-will, “as a result of which he was a well-wisher.” Ameer al-Shakireen was another title of Hazrat Abu Bakr (ra), meaning the leader of the grateful.
Hazrat Abu Bakr Siddiq (ra) was known as Ameer al-Shakireen because of how grateful he was. It is recorded in Umdat al-Qari that Hazrat Abu Bakr (ra) would be called by the title, Ameer al-Shakireen. Another title was Thani Ihtnain (one of the two).
Hazrat Abu Bakr Siddiq (ra) was given the title of Thani Ithnain by Allah the Almighty. Allah the Almighty stated “If you help him not, then know that Allah helped him “even when the disbelievers drove him forth “while he was one of the two when they were both in the cave, “when he said to his companion, ‘Grieve not, for Allah is with us.’
“Then Allah sent down His peace on him.” (Holy Qur’an 9:40) The Promised Messiah (as) states, “During a period of great hardship and difficulty, “Allah the Almighty comforted His Prophet (sa) through him. “He was honoured by being granted the title of Al-Siddiq (The Truthful) “and he enjoyed the nearness of the Holy Prophet (sa).
“Moreover, Allah the Almighty bestowed upon him the title of being ‘one of the two’ “and counted him amongst His most chosen servants.” “Can you point towards any other man who has been referred to as ‘one of the two’, “who has been named a close companion of the Prophet (sa) of both realms,
“and who has been made a recipient of the blessings “enshrined in the words ‘Allah is with us’, “and who has been declared as one of the two individuals who were granted divine succour? “Do you know of anyone else who has been praised in the Qur’an in such a manner?
“Or whose character has been secured against all doubts and suspicions? “Or regarding whom it has been stated, not as mere conjecture, “but rather in a clear and emphatic manner that he was among those accepted by God. “By Allah, I cannot find anyone other than Hazrat Abu Bakr Al-Siddiq
“who has received such special and clear mention “in the Scripture of the Lord of the Ancient House (Ka’bah). “Therefore, if you are in doubt concerning that which I have said, “or if you think that I have deviated from the truth, “then quote even a single instance of another individual being mentioned
“in such terms in the Qur’an, if you are indeed truthful.” The Promised Messiah (as) wrote this in Sirrul Khilafah. Another title of Hazrat Abu Bakr (ra) is Sahib-ul-Rusul, which means “The Companion of the Messenger”. Hazrat Abu Bakr (ra) states that he once addressed a gathering and asked,
“Who among you shall recite Surah At-Taubah?” One of them stated, “I will.” When he reached the verse That is, “when he said to his Companion, ‘Grieve not’” (Holy Qur’an 9:40). Hazrat Abu Bakr (ra) began to cry and said, “By God, I was that very companion of the Holy Prophet (sa).” Another title of Hazrat Abu Bakr (ra) was “Adam-e-Sani” (The Second Coming of Adam).
This title of Hazrat Abu Bakr (ra) was granted to him by the Promised Messiah (as). In one of his letters, the Promised Messiah (as) states, “For Islam, Abu Bakr (ra) was the second coming of Adam, “similarly, if Hazrat Umar Farooq (ra) and Hazrat Usman (ra)
“did not show sincerity in the trust bestowed upon them, “then it would be impossible for us “to consider even one verse of the Qur’an to be from Allah the Almighty.” In Sirrul Khilafah, the Promised Messiah (as) states – the translation of which is –
“By God, Hazrat Abu Bakr (ra) was the second coming of Adam for Islam “and the foremost manifestation of the spiritual grace of the Holy Prophet (sa).” Another title of Hazrat Abu Bakr (ra) was “Khalil-ul-Rusul” (A Friend of the Messenger). In the books of biography,
“Khalil-ul-Rusul” has been mentioned as one of the titles of Hazrat Abu Bakr (ra). This is based upon a narration found in the books of Ahadith in which the Holy Prophet (sa) mentioned that if he were to make someone a close friend (Khalil) it would be Abu Bakr.
It is narrated by Ibn Abbas in Sahih Bukhari that during his final illness, the Holy Prophet (sa) stated, “If I were to take someone as a close friend (Khalil) from among the people, “it would be Hazrat Abu Bakr. “However, the friendship and brotherhood in Islam is most superior.
“Close all the doors in this mosque except for the door of Abu Bakr.” Our Research Cell has raised a question here (with regards to this title) and it is a valid point. They state that this hadith only mentions that if the Holy Prophet (sa) was to take someone as a close friend
It would have been Hazrat Abu Bakr (ra), but he did not actually make him one. This has been explained by the Promised Messiah (as) in one place. The Promised Messiah (as) states, “The explanation of the statement of the Holy Prophet (sa)
“whereby he mentioned that if he were take someone as a close friend in this world “then it would have been Hazrat Abu Bakr (ra).” Expounding upon this the Promised Messiah (as) states, “This particular statement needs explanation “because the Holy Prophet (sa) considered Hazrat Abu Bakr (ra) as a friend of his.
“Then what does this (hadith) mean? “The fact of the matter is that a close friendship (Khullat) is a bond “that becomes deeply ingrained within a person. “However, it is only befitting to establish a relationship of such a nature “with Allah the Almighty alone.
“With everyone else, one simply forms a bond of brotherhood and kinship. “The very meaning of the word ‘Khullat’ is for something to take root “(this is the highest form of its definition) “just like the love for Yusuf had become deeply rooted in Zulaikha.
“This is the very meaning of the pure words of the Holy Prophet (sa) “in that no one can be held as an equal in one’s love for Allah the Almighty. “If the Holy Prophet (sa) was to take someone as a very close friend in this world “then it would have been Abu Bakr.”
Allah the Almighty holds a distinct station and no one else can occupy that rank. But, in terms of the general friendships that are formed in this world, Abu Bakr (ra) was indeed a friend of the Holy Prophet (sa), but even then this friendship with him
Was not like that of his bond of close friendship that he shared with Allah the Almighty. It is impossible for a prophet, and particularly for the Holy Prophet (sa), to take someone as a close friend just like their bond of friendship they shared with Allah the Almighty. This was not possible at all.
However, if it were possible to form a friendship in worldly terms, then the Holy Prophet (sa) stated that Abu Bakr (ra) had the greatest right for this. What names was Hazrat Abu Bakr (ra) commonly known by? One of his names was Abu Bakr
And there are various reasons as to why he was referred to by this name. According to some, Bakr is referred to a young camel. Since he took a keen interest and possessed a great skill in looking after and tending to the camels, therefore people referred to him as Abu Bakr.
Another meaning of Bakr is to act swiftly and be the first to do something. According to some, he was referred to by this name because he was the first to accept Islam. That is, “He was the first one to embrace Islam.” Allama Zarmakhshari writes that owing to his quality of “Ibtikar” in that he was the first one to do things, he was thus known as Abu Bakr. With regards to Hazrat Abu Bakr’s (ra) appearance,
Hazrat Aisha (ra) narrates that once she was sat in her camel litter and saw an Arab man walking. Upon this she stated, “I have never seen anyone resemble Hazrat Abu Bakr (ra) more than this person.” The narrator states that they asked Hazrat Aisha (ra) to describe the features
And appearance of Hazrat Abu Bakr (ra). Hazrat Aisha (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.” In Sahih Al-Bukhari, there is a narration from Hazrat Abdullah bin Umar in which the Holy Prophet (sa) said, “Whosoever lets his clothes drag on the floor behind him out of arrogance,
“Allah the Almighty will not even glance at him on the Day of Judgment.” Hazrat Abu Bakr (ra) said, “My cloak from one side becomes loose “(i.e. from one side it is loose) and falls down, unless I pay special attention to it.”
The Holy Prophet (sa) stated, “You do not do it out of arrogance. “Therefore, it is permissible for you and there is no harm in it.” Hazrat Abu Bakr (ra) would use Henna and Katam as a dye. Katam is a plant that grows on mountains.
It is applied after mixing with indigo leaves, which causes the hair to go black. With regards to Hazrat Abu Bakr’s (ra) occupation before the advent of Islam and his status among the Quraish, there is a narration in Tarikh Al-Tabari which states, “Hazrat Abu Bakr (ra) was loved and respected among his people.
“He possessed a soft nature. “Hazrat Abu Bakr (ra) had the most knowledge with respect to the lineage of the Quraish “and knew all the positive and negative aspects of it. “He was a trader by profession and possessed good morals and virtues.
“The Quraish would approach Hazrat Abu Bakr (ra) for a number of reasons and loved him dearly.” i.e. due to his knowledge and experience and also his beneficial gatherings. Muhammad Husain Haikal writes, “All of the Quraish were merchants and every person of the Quraish was involved in trade.
“Thus, when Abu Bakr (ra) grew up, he began trading in clothes, “in which he achieved great success. “Soon enough, he became known as one of the most successful merchants in Makkah. “One big reason for his success in trading was his charismatic personality and exceptional morals.
“When the Holy Prophet (sa) made his claim to prophethood, “Hazrat Abu Bakr’s (ra) total wealth amounted to 40,000 dirhams. “Through his wealth, Hazrat Abu Bakr (ra) would free slaves and help the Muslims, “to the extent that when Hazrat Abu Bakr (ra) migrated to Madinah, “he only had 5,000 dirhams remaining.”
There are various incidents prior to the advent of Islam. Owing to his wealth and excellent morals, Hazrat Abu Bakr (ra) had a high standing among the Quraish. He was counted amongst the leaders of the Quraish. Everyone would seek his advice and he was counted amongst the most pious and virtuous people.
He was a generous and noble leader and would always generously spend his wealth. He was very popular and dear to his people. He would always sit in respectable gatherings. He possessed the most knowledge about the interpretation of dreams, i.e. he was very knowledgeable in this regard.
A renowned scholar of the interpretation of dreams, Ibn Sirin states that after the Holy Prophet (sa), from among the Muslims, Abu Bakr (ra) was the greatest scholar on the interpretation of dreams and he possessed the most knowledge about the lineage and family tree of the Quraish.
Jubair bin Mut’im, who was an expert in genealogy, states, “I learnt genealogy from Hazrat Abu Bakr (ra), “especially regarding the genealogy of the Quraish, “because Abu Bakr (ra) possessed the most knowledge about lineage of the Quraish “and knew the most about the positive and negative traits related to it.
“However, Hazrat Abu Bakr (ra) would not mention the negative aspects. “For this reason, Hazrat Abu Bakr (ra) was more popular than Hazrat Aqil bin Abi Talib. “After Hazrat Abu Bakr (ra), Hazrat Aqil had the most knowledge “about the genealogy and ancestors of the Quraish, as well as their positive and negative traits.
“But Hazrat Aqil was disliked by the Quraish “because he would recount those negative aspects to the Quraish. “Hazrat Aqil would sit in Masjid Nabawi with Hazrat Abu Bakr (ra) to learn genealogy “and about the (historical) incidents and events of the Quraish.” “In the eyes of the people of Makkah,
“Hazrat Abu Bakr (ra) was among their most excellent people “and so whenever the Makkans faced difficulty, they would come and seek help from him.” Each tribe settled in Makkah had an assigned responsibility with regards to the Ka’aba and each task was delegated; the Banu Abd Manaf were assigned the duty of providing water
And all necessary provisions for the pilgrims; the Banu Abd Dar were responsible for the banners used in battle, safety of the Ka’aba and maintaining of Dar Al-Nadwah (assembly point where chiefs of the Quraish discussed important matters); leading the army in battle was assigned to the Banu Makhzum
Which was the tribe of Hazrat Khalid bin Walid; collecting blood money and matters related to that was assigned to the Banu Taym bin Murrah which was the tribe of Hazrat Abu Bakr (ra). When Hazrat Abu Bakr Siddiq (ra) became an adult, this responsibility was assigned to him.
When Hazrat Abu Bakr (ra) would decide the amount for blood money, the Quraish would accept it and respect his decision, but if someone other than him would set the amount, the Quraish would shun him and refuse to accept it. Hazrat Abu Bakr (ra) was also part of the Hilf Al-Fudul.
This was a special pact that was formed to help the poor and the oppressed. In ancient times, some noble-hearted individuals thought that an alliance should be formed in which they vow to ensure that each person is given their due rights and to assist them in attaining what is rightfully theirs;
Also that they would stop the cruelty of the oppressors. In Arabic, because one’s right is also known as “Fadl”, and its plural is “Fudul”, that is why this pact became known as “Hilf Al-Fudul”. According to other narrations,
It is also said that since many members of this alliance had the word “Fadl” in their names, this agreement was named Hilf Al-Fudul. In any case, after the Battle of Fujar, Zubair bin Abdul-Muttalib, a paternal uncle of the Holy Prophet (sa)
Was most probably inspired by this war and proposed to revive this alliance once again. Therefore, upon this idea of his, the representatives from the different tribes of the Quraish gathered at the home of Abdullah bin Jud‘an where arrangements for a feast had been made from him.
All the representatives unanimously took a mutual oath that they would forever restrain injustice and assist the oppressed. The ones who took part in this agreement include the Banu Hashim, Banu Muttalib, Banu Asad, Banu Zuhrah and Banu Taym. The Holy Prophet (sa) was also present at this occasion and joined in this agreement.
Hence, on one occasion during the time of his prophethood, the Holy Prophet (sa) said that, “In the house of Abdullah bin Jud‘an, “I once partook in such an oath that even if I was called to it today, “in the age of Islam, I would respond to it.”
With regards to Hazrat Abu Bakr (ra) participating in the Hilf Al-Fudul, an author states that the Holy Prophet (sa) was present in this alliance as well as Hazrat Abu Bakr Siddiq (ra). With reference to Hazrat Abu Bakr’s (ra) relationship and friendship with the Holy Prophet (sa) prior to prophethood,
It is narrated by Ibn Ishaq and others that they were friends even prior to prophethood. Hazrat Abu Bakr (ra) was fully aware of the Holy Prophet’s (sa) honesty, trustworthiness, virtuous nature and excellent morals. In one narration it states, “Hazrat Abu Bakr (ra) was friends with the Holy Prophet (sa)
“even in the Jahiliyya (era of ignorance prior to the advent of Islam).” In Siyar Al-Sahabah it is written, “From childhood, Hazrat Abu Bakr (ra) had a special bond “of love and reverence with the Holy Prophet (sa). “He was part of the Holy Prophet’s (sa) close associates
“and often had the fortune of travelling with him on many trade expeditions.” With regards to the Holy Prophet’s (sa) circle of friends prior to his prophethood, Hazrat Mirza Bashir Ahmad Sahib (ra) writes, “Prior to his prophethood, “the circle of friendly relations of the Holy Prophet (sa) seems to be quite limited.
“This is because the Holy Prophet (sa) was one to prefer seclusion from the beginning “and never intermingled with the common society of Makkah during any part of his life. “However, there were a few individuals “with whom the Prophet (sa) possessed a relationship of friendship.
“The most distinct among them was Hazrat Abu Bakr (ra), “also known as, Abdullah bin Abi Quhafah, who belonged to a noble family of the Quraish. “On account of his nobility and aptitude, his people looked upon him with great reverence.
“Next to him was Hakim bin Hizam, who was the nephew of Hazrat Khadijah (ra). “He was a man of exceptionally good nature. “In the beginning, he did not accept Islam, “yet he held feelings of sincerity and love for the Holy Prophet (sa). “Ultimately, his natural propensity drew him to Islam.
“The Holy Prophet (sa) also had relations with Zaid bin Amr. “He was a near relative of Hazrat Umar (ra) “and was among those who had abandoned polytheism even in the time of the Jahiliyyah. “He attributed himself to the Abrahamic Religion, “but passed away prior to the advent of Islam.”
Nonetheless, Hazrat Abu Bakr (ra) was the closest associate of the Holy Prophet (sa). Even during the age of ignorance, Hazrat Abu Bakr (ra) was averse to idolatry and abstained from it. Hazrat Abu Bakr (ra) never practiced idolatry, nor did he prostrate before any idol even during the age of ignorance.
It is recorded in Sirat al-Halabiyyah that most certainly, Hazrat Abu Bakr (ra) never prostrated to any idol. Allama Ibn Jawzi has included Hazrat Abu Bakr (ra) amongst those individuals who refused to worship idols, even during the age of ignorance. That is to say, he never went near any idols.
He was also averse to drinking alcohol during the age of ignorance. Hazrat Aisha (ra) relates that Hazrat Abu Bakr (ra) had deemed alcohol forbidden for himself in the age of ignorance. He did not consume alcohol in the pre-Islamic era, nor in the era of Islam.
It is reported that once, in a gathering of companions of the Holy Prophet (sa), Hazrat Abu Bakr (ra) was asked whether he ever consumed alcohol in the age of ignorance. In response, Hazrat Abu Bakr (ra) stated, “I seek refuge with Allah.”
He was asked about the reason for this (i.e. why he did not consume alcohol). He replied, “I value my honour and purity, “because the one who consumes alcohol destroys his honour and purity.” The narrator reports that when the Holy Prophet (sa) came to hear about this, he said, (ARABIC).
That is, “Abu Bakr has spoken the truth, Abu Bakr has spoken the truth.” The Holy Prophet (sa) repeated this twice. There are many narrations recorded that mention how Hazrat Abu Bakr (ra) accepted Islam. Some instances are very detailed whilst others are brief, however I will make mention of some of them.
Hazrat Aisha (ra) relates, “Ever since I can remember, “my mother and father were followers of Islam. “There was never a day when the Holy Prophet (sa) did not visit us in the morning and evening.” There are various narrations about Hazrat Abu Bakr (ra) and his acceptance of Islam. In Sharah Zarqani,
The incident of Hazrat Abu Bakr’s (ra) acceptance of Islam is mentioned as follows, “One day, Hazrat Abu Bakr (ra) was in the home of Hakim bin Hizam. “One of his housemaids came and said, “‘Your aunt, Khadija, is saying that her husband claims to be a prophet
‘just like Moses was sent as a prophet.’ “Upon hearing this, Hazrat Abu Bakr (ra) quietly departed; “he went to meet the Holy Prophet (sa) and accepted Islam.” In the commentary of Sirat Ibn Hisham, known as al-Rus al-Anf, the incident surrounding Hazrat Abu Bakr’s (ra) acceptance of Islam
As well as one of his dreams is mentioned as follows: “Before the advent of the Holy Prophet (sa), Hazrat Abu Bakr (ra) saw a dream. “He saw that the moon had descended in Makkah and broke into small pieces, “spreading to all the places and dwellings of Makkah.
“A piece (of that moon) entered each and every household, “and it seemed as though all the pieces were gathered into his lap. “Hazrat Abu Bakr (ra) mentioned this dream to some scholars among the People of the Book “and they interpreted it to mean that the time of the awaited prophet was nigh
“and that he (i.e. Hazrat Abu Bakr (ra)) would accept him “and owing to this he would become the most fortunate among all the people. “Following this, when the Holy Prophet (sa) invited Hazrat Abu Bakr (ra) to accept Islam, “he immediately accepted him without any hesitation.” In Sabil al-Huda, there is also mention
Of the incident of Hazrat Abu Bakr’s (ra) acceptance of Islam. Hazrat Ka’b relates that Hazrat Abu Bakr Siddiq (ra) accepted Islam as a result of the revelation he received from the heavens. The details are as follows: “Hazrat Abu Bakr (ra) was away on a business trip to Syria.
“While he was there, he saw a dream and told Bahira, the Monk, about it. “Upon hearing about the vision, “Bahira asked, ‘Where are you from?’ “Hazrat Abu Bakr (ra) replied that he was from Makkah. “Bahira asked which tribe in Makkah he belonged to.
“Hazrat Abu Bakr (ra) replied that he belonged to the Quraish. “Bahira then asked what he did to make a living. “Hazrat Abu Bakr (ra) replied that he was a merchant. “Upon this, Bahira said, ‘If Allah the Almighty fulfils your dream, ‘then there will be a prophet raised from among your people.
‘You will be subservient to him during his life, and will become his caliph after his demise.’ “Hazrat Abu Bakr (ra) kept this matter hidden until the advent of the Holy Prophet (sa), “and Hazrat Abu Bakr (ra) said, ‘O Muhammad (sa), what is the proof of your claim?’ “(In all other narrations about this,
“(there is no mention that he ever asked for proof. “(Nonetheless, it is mentioned in this narration.) “The Holy Prophet (sa) responded, ‘The dream you saw whilst in Syria is my proof.’ “Upon hearing this, Hazrat Abu Bakr (ra) embraced the Holy Prophet (sa) “and kissed him between the eyes, saying,
“‘I bear witness that you are the Messenger of Allah.’” In this narration, there was mention of a dream of Hazrat Abu Bakr (ra), but there were no details recorded about what he saw in that dream. However, according to the account in Sirat al-Halabiyyah it seems to be the same dream
In which Hazrat Abu Bakr (ra) saw the moon falling and breaking into pieces, which has already been mentioned. Hazrat Abu Bakr (ra) told Bahira the Monk about this dream. In any case, biographers have mentioned various narrations and God-willing, they will be mentioned in the future. 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.