The Second Caliph, Hazrat Umar (R.A.)

“God has placed truth upon Umar’s tongue and heart. (Hadith)” ‘Umar’s Life During his last illness Abu Bakr had conferred with his people, particularly the more eminent among them. After this meeting they chose ‘Umar as his successor. ‘Umar was born into a respected Quraish family thirteen years after the birth of Muhammad (peace be on him). Umar’s family was known for its extensive knowledge of genealogy. When he grew up, ‘Umar was proficient in this branch of knowledge as well as in swordsmanship, wrestling and the art of speaking. He also learned to read and write while still a child, a very rare thing in Mecca at that time. ‘Umar earned his living as a merchant. His trade took him to many foreign lands and he met all kinds of people. This experience gave him an insight into the affairs and problems of men. ‘Umar’s personality was dynamic, self-assertive, frank and straight forward. He always spoke whatever was in his mind even if it displeased others. ‘Umar was twenty-seven when the Prophet (peace be on him) proclaimed his mission.

The ideas Muhammad was preaching enraged him as much as they did the other notables of Mecca. He was just as bitter against anyone accepting Islam as others among the Quraish. When his slave-girl accepted Islam he beat her until he himself was exhausted and told her, “I have stopped because I am tired, not out of pity for you.” The story of his embracing Islam is an interesting one. One day, full of anger against the Prophet, he drew his sword and set out to kill him. A friend met him on the way. When ‘Umar told him what he planned to do, his friend informed him that ‘Umar’s own sister, Fatima, and her husband had also accepted Islam. ‘Umar went straight to his sister’s house where he found her reading from pages of the Qur’an. He fell upon her and beat her mercilessly. Bruised and bleeding, she told her brother, “Umar, you can do what you like, but you cannot turn our hearts away from Islam.

” These words produced a strange effect upon ‘Umar. What was this faith that made even weak women so strong of heart? He asked his sister to show him what she had been reading; he was at once moved to the core by the words of the Qur’an and immediately grasped their truth. He went straight to the house where the Prophet was staying and vowed allegiance to him. Umar made no secret of his acceptance of Islam. He gathered the Muslims and offered prayers at the Ka’aba. This boldness and devotion of an influential citizen of Mecca raised the morale of the small community of Muslims.

Nonetheless ‘Umar was also subjected to privations, and when permission for emigration to Medina came, he also left Mecca. The soundness of ‘Umar’s judgment, his devotion to the Prophet (peace be on him), his outspokenness and uprightness won for him a trust and confidence from the Prophet which was second only to that given to Abu Bakr. The Prophet gave him the title ‘Farooq’ which means the ‘Separator of Truth from False hood.’ During the Caliphate of Abu Bakr, ‘Umar was his closest assistant and adviser. When Abu Bakr died, all the people of Medina swore allegiance to ‘Umar, and on 23 Jamadi-al-Akhir, 13 A.H., he was proclaimed Caliph.

‘Umar’s Caliphate After taking charge of his office, ‘Umar spoke to the Muslims of Medina: “…O people, you have some rights on me which you can always claim. One of your rights is that if anyone of you comes to me with a claim, he should leave satisfied. Another of your rights is that you can demand that I take nothing unjustly from the revenues of the State. You can also demand that… I fortify your frontiers and do not put you into danger. It is also your right that if you go to battle I should look after your families as a father would while you are away. “O people, remain conscious of God, forgive me my faults and help me in my task. Assist me in enforcing what is good and forbidding what is evil. Advise me regarding the obligations that have been imposed upon me by God…” The most notable feature of ‘Umar’s caliphate was the vast expansion of Islam. Apart from Arabia, Egypt, Iraq, Palestine and Iran also came under the protection of the Islamic government. But the greatness of ‘Umar himself lies in the quality of his rule.

He gave a practical meaning to the Qur’anic injunction: “O you who believe, stand out firmly for justice as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it concerns rich or poor, for God can best protect both.” [4:135] Once a woman brought a claim against the Caliph ‘Umar. When ‘Umar appeared on trial before the judge, the judge stood up as a sign of respect toward him. ‘Umar reprimanded him, saying, “This is the first act of injustice you did to this woman!” He insisted that his appointed governors live simple lives, keep no guard at their doors and be accessible to the people at all times, and he himself set the example for them. Many times foreign envoys and messengers sent to him by his generals found him resting under a palm tree or praying in the mosque among the people, and it was difficult for them to distinguish which man was the Caliph.

He spent many a watchful night going about the streets of Medina to see whether anyone needed help or assistance. The general social and moral tone of the Muslim society at that time is well-illustrated by the words of an Egyptian who was sent to spy on the Muslims during their Egyptian campaign. He reported: “I have seen a people, every one of whom loves death more than he loves life. They cultivate humility rather than pride. None is given to material ambitions. Their mode of living is simple… Their commander is their equal. They make no distinction between superior and inferior, between master and slave. When the time of prayer approaches, none remains behind…” ‘Umar gave his government an administrative structure. Departments of treasury, army and public revenues were established. Regular salaries were set up for soldiers. A popuation census was held. Elaborate land surveys were conducted to assess equitable taxes. New cities were founded.

The areas which came under his rule were divided into provinces and governors were appointed. New roads were laid, canals were lug and wayside hotels were built. Provision was made for he support of the poor and the needy from public funds. He defined, by precept and by example, the rights and privileges of non-Muslims, an example of which is the following contract with the Christians of Jerusalem: “This is the protection which the servant of God, ‘Umar, the Ruler of the Believers has granted to the people of Eiliya [Jerusalem]. The protection is for their lives and properties, their churches and crosses, their sick and healthy and for all their coreligionists. Their churches shall not be used for habitation, nor shall they be demolished, nor shall any injury be done to them or to their compounds, or to their crosses, nor shall their properties be injured in any way.

There shall be no compulsion for these people in the matter of religion, nor shall any of them suffer any injury on account of religion… Whatever is written herein is under the covenant of God and the responsibility of His Messenger, of the Caliphs and of the believers, and shall hold good as long as they pay Jizya [the tax for their defense] imposed on them.” Those non-Muslims who took part in defense together with the Muslims were exempted from paying Jizya, and when the Muslims had to retreat from a city whose non-Muslim citizens had paid this tax for their defense, the tax was returned to the non-Muslims.

The old, the poor and the disabled of Muslims and non-Muslims alike were provided for from the public treasury and from the Zakat funds. ‘Umar’s Death In 23 A.H., when Umar returned to Medina from Hajj;, he raised his hands and prayed, “O God! I am advanced in years, my bones are weary, my powers are declining, and the people for whom I am responsible have spread far and wide. Summon me back to Thyself, my lord!”

Some time later, when ‘Umar went to the mosque to lead a prayer, a Magian named Abu Lulu Feroze, who had a grudge against ‘Umar on a personal matter, attacked him with a dagger and stabbed him several times. Umar reeled and fell to the ground. When he learned that the assassin was a Magian, he sid, “Thank God he is not a Muslim.” ‘Umar died in the first week of Muharram, 24 A.H., and was buried by the side of the Holy Prophet (peace be on him).

Taken From Facebook

The First Caliph, Abu Bakr (R.A.)

The First Caliph, Abu Bakr (R.A.) 

"If I were to take a friend other than my Lord, I would take Abu Bakr as a friend." (Hadith)

Election to the Caliphate

  The Prophet's closest Companion, Abu Bakr, was not present when the Holy Prophet (peace be on him) breathed his last in the apartment of his beloved wife of later years, Aisha, Abu Bakr's daughter. When he came to know of the Prophet's passing, Abu Bakr hurried to the house of sorrow.

 "How blessed was your life and how beatific is your death," he whispered as he kissed the cheek of his beloved friend and master who now was no more.

 When Abu Bakr came out of the Prophet's apartment and broke the news, disbelief and dismay gripped the community of Muslims in Medina. Muhammad (peace be on him) had been the leader, the guide and the bearer of Divine revelation through whom they had been brought from idolatry and barbarism into the way of God. How could he die? Even Umar, one of the bravest and strongest of the Prophet's Companions, lost his composure and drew his sword and threatened to kill anyone who said that the Prophet was dead. Abu Bakr gently pushed him aside, ascended the steps of the lectern in the mosque and addressed the people, saying,

"O people, verily whoever worshipped Muhammad, behold! Muhammad is indeed dead. But whoever worships God, behold! God is alive and will never die."

And then he concluded with a verse from the Qur'an:
"And Muhammad is but a Messenger. Many Messengers have gone before him; if then he dies or is killed, will you turn back upon your heels?"3:144

  On hearing these words, the people were consoled. Despondency gave place to confidence and tranquility. This critical moment had passed. But the Muslim community was now faced with an extremely serious problem: that of choosing a leader. After some discussion among the Companions of the Prophet who had assembled in order to select a leader, it became apparent that no one was better suited for this responsibility than Abu Bakr. A portion of the speech the First Caliph gave after his election has already been quoted in the introduction.


Abu Bakr's Life
Abu Bakr ('The Owner of Camels') was not his real name. He acquired this name later in life because of his great interest in raising camels. His real name was Abdul Ka'aba ('Slave of Ka'aba'), which Muhammad (peace be on him) later changed to Abdullah ('Slave of God'). The Prophet also gave him the title of 'Siddiq' - 'The Testifier to the Truth.'

 Abu Bakr was a fairly wealthy merchant, and before he embraced Islam, was a respected citizen of Mecca. He was three years younger than Muhammad (peace be on him) and some natural affinity drew them together from earliest child hood. He remained the closest Companion of the Prophet all through the Prophet's life. When Muhammad first invited his closest friends and relatives to Islam, Abu Bakr was among the earliest to accept it. He also persuaded Uthman and Bilal to accept Islam. In the early days of the Prophet's mission, when the handful of Muslims were subjected to relentless persecution and torture, Abu Bakr bore his full share of hardship. Finally when God's permission came to emigrate from Mecca, he was the one chosen by the Prophet to accompany him on the dangerous journey to Medina. In the numerous battles which took place during the life of the Prophet, Abu Bakr was always by his side. Once, he brought all his belongings to the Prophet, who was raising money for the defense of Medina. The Prophet asked "Abu Bakr, what did you leave for your family?" The reply came: "God and His Prophet."

 Even before Islam, Abu Bakr was known to be a man of upright character and amiable and compassionate nature. All through his life he was sensitive to human suffering and kind to the poor and helpless. Even though he was wealthy, he lived very simply and spent his money for charity, for freeing slaves and for the cause of Islam. He often spent part of the night in supplication and prayer. He shared with his family a cheerful and affectionate home life.


Abu-Bakr's Caliphate
 Such, then, was the man upon whom the burden of leadership fell at the most sensitive period in the history of the Muslims.

As the news of the Prophet's death spread, a number of tribes rebelled and refused to pay Zakat (poor-due), saying that this was due only to the Prophet (peace be on him). At the same time a number of impostors claimed that the prophethood had passed to them after Muhammad and they raised the standard of revolt. To add to all this, two powerful empires, the Eastern Roman and the Persian, also threatened the new-born Islamic state at Medina.

 Under these circumstances, many Companions of the Prophet, including Umar, advised Abu Bakr to make concessions to the Zakat evaders, at least for a time. The new Caliph disagreed. He insisted that the Divine Law cannot be divided, that there is no distinction between the obligations of Zakat and Salat (prayer), and that any compromise with the injunctions of God would eventually erode the foundations of Islam. Umar and others were quick to realize their error of judgment. The revolting tribes attacked Medina but the Muslims were prepared. Abu Bakr himself led the charge, forcing them to retreat. He then made a relentless war on the false claimants to prophethood, most of whom submitted and again professed lslam.

 The threat from the Roman Empire had actually arisen earlier, during the Prophet's lifetime. The Prophet had organized an army under the command of Usama, the son of a freed slave. The army had not gone far when the Prophet had fallen ill so they stopped. After the death of the Prophet the question was raised whether the army should be sent again or should remain for the defence of Medina. Again Abu Bakr showed a firm determination. He said, "I shall send Usama's army on its way as ordered by the Prophet, even if I am left alone."

 The final instructions he gave to Usama prescribed a code of conduct in war which remains unsurpassed to this day. Part of his instructions to the Muslim army were:

 "Do not be deserters, nor be guilty of disobedience. Do not kill an old man, a woman or a child. Do not injure date palms and do not cut down fruit trees. Do not slaughter any sheep or cows or camels except for food. You will encounter persons who spend their lives in monasteries. Leave them alone and do not molest them."

 Khalid bin Waleed had been chosen by the Prophet (peace be on him) on several occasions to lead Muslim armies. A man of supreme courage and a born leader, his military genius came to full flower during the Caliphate of Abu Bakr. Throughout Abu Bakr's reign Khalid led his troops from one victory to another against the attacking Romans.

 Another contribution of Abu Bakr to the cause of Islam was the collection and compilation of the verses of the Qur'an.

  Abu Bakr died on 21 Jamadi-al Akhir, 13 A.H. (23 August 634 A.C.), at the age of sixty-three, and was buried by the side of the Holy Prophet (peace be on him). His caliphate had been of a mere twenty-seven months duration. In this brief span, however, Abu Bakr had managed, by the Grace of God, to strengthen and consolidate his community and the state, and to secure the Muslims against the perils which had threatened their existence.Taken From  E-Mail

List of some of the Scholars and Imams of Past till the Present Day

It is important for us to know how and where our knowledge of Islam comes from. Therefore here is a list of our great Islamic leaders and Scholars.

Note: This is by no means a complete list. I will try and keep this uptodate and also add names and biographies of the various ulema from past and present inshaAllah.

Narrated by Abu Hurairah (raheemahullah) - The Prophet (sallallahu alaihi wa sallam) said: Allaah will raise for this community at the end of every hundred years the one who will reform its religion for it.
[Sunan of Imaam Abu Dawud (raheemahullaah) . Book 37, Number 4278]


A Few Of The Companions
'Abdullah Abu Bakr (d. 13H - 634 CE)
Mu’aadh Ibn Jabal (d. 17H)
'Umar Ibn al-Khattab (d. 23H)
Qatadah Ibn an-Nu'man .d 23 H)
'Abd al-Rahman Ibn Awf (d. 31H)
'Abdullah Ibn Mas'ud (d. 32H)
Abud Dardaa (d. 32H)
Uthman Ibn Affan (d. 35H)
Salman Al Farsee (d. 35 H)
'Ali Ibn Abee Talib (d. 40H)
Abu Musa al-Asharee (.d 44H)
Abu Ayyub al-Ansaree (d. 50H)
Imran Ibn Husayn (.d 52H)
Abu Hurairah (d. 57H)
Aa'isha bint Abu Bakr (d. 58H)
'Abdullaah Ibn ‘Amr ibn al ‘Aas (d. 65H)
Abdullah Ibn Abbas (d. 68H)
Abdullah Ibn Umar (d. 73H)
Abu Sa'eed al-Khudree (d. 74H)
Anas Ibn Malik (d. 90H - 708 CE)


Some Of The Taabi'een after the Companions:
Sa'eed Ibnul-Musayyib (d. 90H - 708 CE)
'Alee Ibn Husayn Zaynul-Aabideen (d. 93H)
Urwah Ibn uz-Zubayr (d. 94H)
'Ubaydullaah Ibn Mas'ood (d. 94 or sometime thereafter)
Abdullaah Ibn Muhayreez (d. 99H)
'Umar Ibn Abdul Azeez (d. 101H)
Abaan Ibn Uthman Ibn Affan( d. 105H)
al Qaasim ibn Muhammad ibn Abee Bakr (d. 106 AH)
Saalim Ibn 'Abdullaah Ibn 'Umar (d. 106H)
Al-Hasan al-Basree (d. 110H)
Muhammad Ibn Seereen (d. 110H)
Muhammad ibn 'Alee ibn Husayn (d. 114H)
Abu Suhail an-Nâfi' (d. 117H)
Muhammad Ibn Shihaab az-Zuhree (d. 124H - 741 CE)


Some Of The Atbaa'ut-Taabi' een:
Muhammad Ibn al Waleed az-Zubaydee (d. 148H - 765 CE)
Abdullaah Ibn 'Awn (d. 151 H)
Abu Haneefah an-Nu'maan Ibn Thabit (d. l50H)
Abdur Rahmaan ibn Yazeed Ibn Jaabir (d. 153H)
Abdur Rahman Ibn Amr al-Awza'ee (d. 157H)
Shu’bah ibn al-Hajjaaj (d. 160H)
Sufyaan Ibn Sa'eed ath-Thawree (d. 161H)
Sa'eed Ibn 'Abdil 'Azeez at Tanookhee (d. 167H)
Al-Layth Ibn Sa'd (d. 175H)
Qaadee Shareek Ibn Abdullaah (d. 177H)
Hammad Ibn Salamah (d. 179H)
Maalik Ibn Anas (d. 179H)
Sufyaan Ibn 'Uyaynah (d. 197H)
Ismaa'eel Ibn 'Ulyah (d. 193H - 808 CE)



Some Of The Followers Of These Ones:
'Abdullaah Ibn ul-Mubaarak (d. 171H - 787 CE)
Hushaym Ibn Basheer al Waasitee (d. 183H)
Muhammad Ibn Al-Hasan Ash-Shaybaanee (d. 189H)
Wakee' Ibn ul-Jarraah (d. 197H)
Sufyaan Ibn 'Uyainah (d. 197H)
'Abdur-Rahmaan Ibn Mahdee (d. 198H)
Yahyaa Ibn Sa'eed al-Qattaan (d. 198H)
Muhammad Ibn Idrees Ash-Shaafi'ee (d. 204H)
Yazeed Ibn Haroon (d. 206H)
‘Abd ar-Razzaq as-Sanaa’nee (d. 211H)
'Abdullaah ibn Yazeed al Muqri’ (d. 213 H)
Abdul A'laa Ibn Mushir ad Dimashqee (d. 218 AH)
'Affaan Ibn Muslim (d. 219 H)
'Abdullaah Ibn Zubair al-Humaidee (d. 219 H - 834CE)


Some The Students of These Ones Who Traversed Their Manhaj:
Ubayd al Qaasim Ibn Sallaam (d. 224H - 840 CE)
Nu'aym Ibn Hammad (d. 228H)
Yahyaa Ibn Ma'een (d. 233H)
'Alee Ibnul-Madeenee (d. 234H)
Ishaaq Ibn Raahawayah (d. 238H)
Abu Thawr Ibraheem Ibn Khalid (d. 240)
Ahmad Ibn Hanbal (d. 241H - 855CE)


Some of Their Students and Those Who Traversed Their Manhaj:
Muhammad ibn Ismail al-Bukhaaree (d. 256H - 870 CE)
Muslim ibn al-Hajjaj al-Nisapuree (d. 261H)
Abee Zur'ah ar-Raazee (d. 264H)
Saalih Ibn Ahmad (d. 266H)
Muhammad ibn Waarah (d. 270H)
Muhammad ibn Yazid ibn Majah (d. 273H)
Abu Dawud Sulayman al-Sijistanee (d. 275H)
Abu Haatim ar-Raazee (d. 277H)
Abu Eesa Muhammad At-Tirmidhee (d. 279H)
Sahl Ibn 'Abdullah at-Tustaree (d. 283H)
Abu `Amr Ibn Abee Aasim ash-Shaybanee (d. 287 H)
Ahmad Ibn Abee Bakr az-Zuhree (d. 292 AH)
Al-Junayd Al-Baghdaadee (d. 297H)
Ahmad Ibn Shu'ayb An-Nisaa'ee (d. 303H - 915 CE)



Some Of Those That Traversed Their Path In The Generations After Them:
Muhammad Ibn Jareer at Tabaree (d. 310H - 922 CE)
Muhammad Ibn Ishaaq Ibn Khuzaymah (d. 311H)
Ahmad Ibn Muhammad Al-Khallaal (d. 311H)
Abu Jafar At-Tahaawee (d. 321H)
Abul Hasan al-'Asharee (d. 324H)
Ibn Abu Haatim (d. 327H)
Muhammad Al-Hasan al-Barbaharee (d. 329H)
Ahmad ibn Salmaan an Najjaad (d. 348H)
Muhammad Ibn Hibban (d. 354 H)
Muhammad bin al-Husain al-Aajurree (d. 360H)
Ali ibn Umar Ad-Daaraqutnee (d. 385H)
Abu Abdullah Ibn Battah al-Hanbalee (d. 387H)
Ibn Abee Zamneen (d. 399H)
Muhammad ibn Abdullah al-Nishaburee (d. 405H)
Abu Nu'aym Al-Asbahaanee (d. 430H)
Abu Ismaeel As'Saaboonee (d. 449H)
Ahmad ibn Hussain Al-Bayhaqee (d. 458H)
Ibn 'Abdul-Barr (d. 463H)
Al-Khateeb al-Baghdaadee (d. 463H)
Ash-Shareef Abu Jafar Al-Hashimee (d. 470H)
Abu Mudaffar As-Sam'aanee (d. 489H)
Abu Muhammad Husayn Al-Baghawee (d. 516H)
Abdul Qadir Jilaanee (d. 561H)
Abu Taahir as Silafee (d. 576H - 1180 CE)



Some Of Those That Followed Them And Emulated Their Traditions:
Ibn Qudaamah Al-Maqdisee (d. 620H - 1223 CE)
Ibn us-Salaah Ash-Shahrazooree (d. 643H)
Majd ud-Deen Ibn Taymiyyah (d. 652H)
Ibn Abee Shaamab (d. 665H)
Abu Zakariyya Yahya al-Nawawee (d. 676H)
Ibn Daqeeq al-'Eed (d. 702H)
Taqee ud-Deen Ahmad Ibn Taymiyyah (d. 728H)
Al-Hafidh Al-Mizzee (d. 742H)
Muhammad Ibn 'Abdul-Haadee (d. 744H)
Abu Abdullaah Adh-Dhahabee (d. 748H)
Muhammad ibn al-Qayyim al-Jawziyyah (d. 751H)
Isma'il ibn 'Umar ibn Katheer (d. 774H)
Abu Ishaaq Ash-Shaatibee (d. 790H)
Al Hafidh Az-Zarkashee (d. 794H)
Abdur-Rahmaan Ibn Rajab Al-Hanbalee (d. 795H)
Al Hafidh Zayn Ud-Deen Al-Iraqee (d. 806H)
Ibn Wazeer Al-Yemaanee (d. 840H)
Abul Fadl Ibn Hajar al-Asqalanee (d. 852H)
Al Hafidh As-Sakhaawee (d. 902H)
Jalal Ud-Deen As-Suyootee (d. 911H)
Ibn Hajr Al-Haytamee (d. 974H
)'Ali Mutaqee Al-Hindee (d. 975)
Mulla Ali Al-Qaree (1014H)
Ibn ul- Imaam (d. 1089H - 1678 CE)


Some Of Those That Followed Them and Emulated Their Traditions in Holding onto the Book and the Sunnah until This Day of Ours:
Abul Hasan As-Sindee (d. 1132H - 1719 CE)
Abdullah ibn Salim al-Basree (d. 1134H)
Muhammad Hayat al-Sindee (d. 1165H)
Shah Waliullah Dehlawee (d. 1175H)
Muhammad ibn Isma'eel As-San'aanee (d. 1182H)
Muhammad al Safarinee (d. 1183H)
Muhammad Ibn 'Abdul-Wahhab (d. 1206H)
'Abdul Aziz ibn Muhammad ibn Saud (d. 1218H)
Shah Ismaeel Shaheed Dehlawee (d. 1246H)
Muhammad Ash-Shawkaanee (d. 1255H)
'Abdur-Rahmaan Ibn Hasan Aal ash-Shaykh (d.1275H)
Abdul-Lateef ibn ‘Abdur-Rahmaan Aal ash-Shaykh (d. 1293H)

Abdul Hayy al-Luknawee (d. 1304H)
Muhammad Siddeeq Khaan (d. 1307H)
Nu'maan Ibn Mahmood Al-Aaloosee (d. 1317H)
Shamsul-Haqq al-'Adheemabadee (d. 1349H)
Muhammad Ibn Abdur-Rahmaan al-Mubaarakfooree (d. 1353H)
'Abdur-Rahmaan Naasir as-Sa'dee (d. 1376H)

Ahmad bin Muhammad Shaakir (d. 1377H)
Muhammad Basheer Al-Ibraheemee (d. 1380H)
Al-Mu'allimee al-Yamaanee (d.1386H)
Muhib-Ud-Deen Al-Khateeb (d. 1389H)
Muhammad Ibn Ibraaheem Aal ash-Shaykh (d.1389H)
Muhammad al-Ameen ash-Shanqeetee (d. 1393H)

Abdullaah bin Muhammad Ad-Duwaish (d. 1409H)
Hamood at-Tuwayjiree (d. 1413H)
Abdur Razzaq Al-Afeefee (d. 1414H)
Muhammad al-Jaamee (d. 1416H)
Badee ud-Deen as-Sindee (d. 1416H)
Hammaad al-Ansaaree (d. 1418H)
Abdul-Azeez ibn Abdullaah ibn Baz (d. 1420H)
Muhammad Naasir ud-Deen Al-Albaanee (d. 1420H)
Muhammad ibn 'Abdullaah As-Sumaalee (d.1420)
Muhammad ibn Saalih al-'Uthaymeen (d. 1421H)
Muqbil ibn Hadee al Wadi'ee (d. 1421H)
Abdus-Salam ibn Burjiss (d. 1425 - 2004 CE)

(May Allah Almighty have mercy on them all)



Some Of The Scholars Who Are With Us Today:
Muhammad ibn 'Abdul Wahhaab al-Bannaa
Ahmad ibn Yahya an-Najmee
Rabee' ibn Haadee al-Madkhalee
Salih ibn Al Fawzaan Abdullaah Al-Fawzaan
Abdul-Azeez bin ‘Abdullaah Aal ash-Shaykh
'Ubayd ibn 'Abdullah al-Jaabiree
Abdullah ibn Ghudayyaan
'Abdul Muhsin al 'Abbaad
Abdullah ibn Qu'ood
Abdul-'Azeez bin 'Abdullaah Ar-Raajihee
Saalih ibn 'Abdul-'Azeez Aal ash-Shaykh
Saalih ibn Saad as-Suhaymee
'Alee Naasir al-Faqeehee
Zayd ibn Haadee al-Madkhalee
Muhammad ibn Haadee al-Madkhalee
Muhammad ibn 'Abdul Wahhaab al-Wassaabee
Muhammad as Subayyal
Ali Hassan al Halabi
Salim al Hilali
Muhammad Musa Nasr
Hisham al-Arif
Yahya ibn 'Ali al-Hajooree
'Abdul 'Aziz al-Bura'ee
Ahmad Ibn 'Umar Baazmool
Abu Anas Hamad al-Uthman
Ibraheem Ibn Aamir ar-Ruhaylee
Muhammad Ibn Rabee' al-Madkhalee
Muhammad ibn Jameel Zaynu
Abu Sa'd Salim at-Taweel
'Abdullah 'Ateeq al-Harbee



(May Allah Almighty Protect them all)

 

Whatever Question and Answer I am posting, all these questions are asked by the SHIYAT (Rafdhiyat).

QUESTION:

Ahl’ul Sunnah have four principles of law the Qur’an, Sunnah, Ijtihad and Qiyas. If one refers to the events of Saqifa, were any of these principles applied?

ANSWER:

A complete confusion. First what the author is TRYING to refer to are principles of Fiqh and not governing a society. And there are more to it like Ijma and also including Ijtihad in the list shows that the author knows nothing about sources of Fiqh in Shia or Sunni discipline. If you read the history of Islam you will see that the holy prophet established a very democratic society in which many of the decisions (of course except those revealed by God) were made through consulting with experienced people. What happened in Saqifah was in fact an approach that was established by the Prophet (SAWW) himself. In this way you might say it was based on Sunnah and ijtehad. On the other hand there are absolutely no clear evidence for the doctrine of having 12 Imams in Quran and Sunnat. So the same question applies to Ithna Ashari themselves?

The question and any replies to it have nothing to do with proving that Ithna Ashari Shia is the right version of Islam.

(I request to all my Muslim brothers, sisters and friends please read, understand, learn this answer and then throw on their faces.)

JAZAKALLAHU KHAIRAN KASEERAN KASEERAH…

Muhammad Raghib Khan
A Slave of ALLAH SWT.
(Muhafiz Azmat-e-Sahaba R.A.A.)

 

Celebrating Al-Mawlid .....An innovation!!

The companion ‘Abdullaah Ibn ‘Abbaas, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said:

وﻳﺘﺤﺮوا ﻓﻴﻤﺎ أﻧﺰل اﻟﻠﻪ إﻻ ﺟﻌﻞ اﻟﻠﻪ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ﺷﺪﻳﺪاً ﻏﻴﺮﻫﻢ ﻓﺄﺧﺬوا ﺑﻌﺾ ﻣﺎ ﻛﺎن ﻓﻲ أﻳﺪﻳﻬﻢ، وﻣﺎ ﻟﻢ ﺗﺤﻜﻢ أﺋﻤﺘﻬﻢ ﺑﻜﺘﺎب اﻟﻠﻪ ﻋﺰ وﺟﻞ وﻓﻲ رواﻳﺔ: ))وﻟﻢ ﻳﻨﻘﻀﻮا ﻋﻬﺪ اﻟﻠﻪ وﻋﻬﺪ رﺳﻮﻟﻪ إﻻ ﺳﻠﻂ اﻟﻠﻪ ﻋﻠﻴﻬﻢ ﻋﺪوا ﻣﻦ

.]ﺣﺴﻦ، اﻧﻈﺮ: ﺻﺤﻴﺢ اﻟﺠﺎﻣﻊ 3240 وأﺧﺬوا ﺑﺎﻟﺴﻨﻴﻦ، وﻻ ﻣﻨﻌﻮا اﻟﺰﻛﺎة إﻻ ﺣﺒﺲ ﻋﻨﻬﻢ اﻟﻘﻄﺮ(( ]رواه اﻟﻄﺒﺮاﻧﻲ وﻫﻮ ﻇﻬﺮت ﻓﻴﻬﻢ اﻟﻔﺎﺣﺸﺔ اﻻ ﻓﺸﺎ ﻓﻴﻬﻢ اﻟﻤﻮت، وﻻ ﻃﻔﻔﻮا اﻟﻤﻜﻴﺎل إﻻ ﻣﻨﻌﻮا اﻟﻨﺒﺎت إﻻ ﺳﹹﻠﹽﻂ ﻋﻠﻴﻬﻢ ﻋﺪوﻫﻢ، وﻣﺎ ﺣﻜﻤﻮا ﺑﻐﻴﺮ ﻣﺎ أﻧﺰل اﻟﻠﻪ إﻻ ﻓﺸﺎ ﻓﻴﻬﻢ اﻟﻔﻘﺮ، وﻻ ﻋﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﺒﺎس رﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻤﺎ ﻗﺎل : ))ﺧﻤﺲ ﺑﺨﻤﺲ: ﻣﺎ ﻧﻘﺾ ﻗﻮم اﻟﻌﻬﺪ)).



“Five matters result when five things happen: If people break their covenant with Allaah, He will send an enemy against them; If they rule by other than the Law of Allaah, poverty will spread among them; If they become deceptive in trade, Allaah will deprive them of crops and they will be struck with famine; And if they withhold the payment of Zakaah, they will be struck with drought.” (Tabaraani).

In another narration he sallallaahu ‘alaihi wa sallam said: “If they break the covenant of Allaah and His Messenger, Allaah will send an external enemy against them who will seize some of their possessions; If they do not rule by the Book of Allaah, nor attempt to implement everything in it, Allaah will spread enmity among them.”

In a few days time, the newspapers, radio and television stations in most of the Muslim countries will broadcast the events of celebrating Al-Mawlid, which is the claimed birthday of the Prophet sallallaahu ‘alaihi wa sallam. These celebrations are usually held in huge canopies for the commemoration of this occasion on the twelfth of Rabee’ Al-Awwal of every year.

If we were to judge these celebrations according to Islamic criteria, we would discover that they should be classified as misguided innovations in the religion of Islaam. It is forbidden for any Muslim to participate in these celebrations for the following reasons:

1) The Prophet sallallaahu ‘alaihi wa sallam never celebrated this during his lifetime, nor did his companions after his death. We must know that all goodness lies in following the way of the Salaf, or the first three generations of Muslims, and all evil lies in the innovations of those who came after them. Therefore, it is incumbent upon us to follow the way of the Prophet sallallaahu ‘alaihi wa sallam. There are many evidences in this regard:

· Allaah says:

اﻟﺬي ﺧﻠﻖ اﻟﻤﻮت واﻟﺤﻴﺎة ﻟﻴﺒﻠﻮﻛﻢ أﻳﻜﻢ أﺣﺴﻦ ﻋﻤﻼً ]اﻟﻤﻠﻚ]

“[He] who has created death and life to test you [as to] which of you is best in deed …” (Al-Mulk: 2)

Al Fudhayl Ibn ‘Iyaadh, may Allaah have mercy on him, commented upon this verse by saying: ““the best in deed” means the most sincere and correct.” Then he said: “If the deed was sincere in intention but incorrect in action, it will not be accepted (by Allaah), and if it was correct in action but insincere in intention, then it will also be unacceptable. The correct deed is the one which coincides with the Sunnah of the Prophet sallallaahu ‘alaihi wa sallam and is performed purely for the sake of Allaah. Then he recited the verse:

ﻓﻤﻦ ﻛﺎن ﻳﺮﺟﻮ ﻟﻘﺎء رﺑﻪ ﻓﻠﻴﻌﻤﻞ ﻋﻤﻼً ﺻﺎﻟﺤﺎً وﻻ ﻳﺸﺮك ﺑﻌﺒﺎدة رﺑﻪ أﺣﺪاً ]اﻟﻜﻬﻒ]

“…whoever hopes for the meeting with his Lord, let him do righteous deeds and not associate in the worship of his Lord anyone.” (Al-Kahf: 110).

· ‘Aa’ishah, may Allaah be pleased with her, narrated that the Prophet sallallaahu ‘alaihi wa sallam said:

((ﻣﻦ ﻋﻤﻞ ﻋﻤﻼً ﻟﻴﺲ ﻋﻠﻴﻪ أﻣﺮﻧﺎ ﻓﻬﻮ رد))

“He who performs any deed which is not according to what we are upon (i.e., the Prophet sallallaahu ‘alaihi wa sallam and his companions) then it is rejected.” (Muslim).

Al-‘Irbaadh Ibn Saariyah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said:

((ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ اﻟﺮاﺷﺪﻳﻦ اﻟﻤﻬﺪﻳﻴﻦ ﻣﻦ ﺑﻌﺪي، ﻋﻀﻮا ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮاﺟﺬ، وإﻳﺎﻛﻢ وﻣﺤﺪﺛﺎت اﻷﻣﻮر ﻓﺈن إﻧﻪ ﻣﻦ ﻳﻌﺶ ﻣﻨﻜﻢ ﻓﺴﻴﺮى اﺧﺘﻼﻓﺎً ﻛﺜﻴﺮاً، ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﺘﻲ وﺳﻨﺔ اﻟﺨﻠﻔﺎء))

“He who lives long enough will see many things which he will not recognise, therefore, hold on to my Sunnah and that of the rightly guided caliphs who succeed me; bite onto it (i.e., the Sunnah) with your molars. Stay away from innovations, because every innovation is misguidance.” (Ahmad, Abu Daawood and Tirmidhi).


‘Abdullaah Ibn Mas’ood, may Allaah be pleased with him, said:
اﺗﺒﻌﻮا وﻻ ﺗﺒﺘﺪﻋﻮا ﻓﻘﺪ ﻛﻔﻴﺘﻢ

“Follow (the way of the Prophet sallallaahu ‘alaihi wa sallam) and do not innovate, for you have been sufficed (in guidance).”


  Imaam Maalik, may Allaah have mercy on him, said:

اﻷﻣﺔ إﻻ ﺑﻤﺎ ﺻﻠﺢ ﺑﻪ أوﻟﻬﺎ اﻟﺴﻨﺔ ﺳﻔﻴﻨﺔ ﻧﻮح، ﻣﻦ رﻛﺒﻬﺎ ﻧﺠﺎ، وﻣﻦ ﺗﺨﻠﻒ ﻋﻨﻬﺎ ﻫﻠﻚ ، وﻻ ﻳﺼﻠﺢ آﺧﺮ ﻫﺬه.

“The Sunnah is like the rescue ship of Noah, whoever who gets on board will be saved and whoever is left behind is doomed. That which made the former part of the Muslim nation guided is the only thing that will make the latter part of it guided.”

· Shaah Al-Karmaani, may Allaah have mercy on him, said:

ﻟﻪ ﻓﺮاﺳﺔ. وﻛﺎن ﺷﺎه ﻻ ﺗﺨﻄﺊ ﻟﻪ ﻓﺮاﺳﺔ ﻣﻦ ﻋﻤﹽﺮ ﻇﺎﻫﺮه ﺑﺎﺗﺒﺎع اﻟﺴﻨﺔ، وﺑﺎﻃﻨﻪ ﺑﺎﻟﻤﺮاﻗﺒﺔ، وﺗﻨﺰه ﻋﻦ أﻛﻞ اﻟﺤﺮام ﻟﻢ ﺗﺨﻄﺊ.

“Whoever beautifies themselves externally by adhering to the Sunnah and internally by being mindful of Allaah, and purifies themselves from earning unlawful provisions, their insight will rarely be wrong." History testifies to the fact that Al-Karmaani’s insight was rarely wrong.

2) This event has no firm historical foundation with regard to the exact date on which it occurred. The books of history have narrated vast differences between the scholars of Islaam regarding the birth-date of the Prophet sallallaahu ‘alaihi wa sallam. They cannot agree on whether it was on the second, eighth, tenth, twelfth, seventeenth or twenty-second of this month. Also, there is no evidence which makes any of these opinions more correct than others.

Moreover, it is an irony that those who celebrate Al-Mawlid are partial to astronomical calculations; they consider it the only acceptable method in determining, for example, the first day of Ramadaan. Yet, if we were to use this method of calculation to determine the birth-date of the Prophet sallallaahu ‘alaihi wa sallam, then this would show that it definitely was not on the twelfth of Rabee’ Al-Awwal. This is because we know for certain due to accurate historical sources that the Prophet sallallaahu ‘alaihi wa sallam was born on a Monday. Therefore, according to astronomical calculations, he sallallaahu ‘alaihi wa sallam was born on either the second, ninth, sixteenth or the twenty-third of Rabee’ Al-Awwal, which is not the twelfth as they claim.

The fact that there is such controversy regarding this date is irrefutable proof that neither the Prophet sallallaahu ‘alaihi wa sallam nor his companions, ever attached any importance to this event whatsoever when it came every year.

3) We know for sure that the Prophet sallallaahu ‘alaihi wa sallam died on the twelfth of Rabee’ Al-Awwal in the eleventh Hijri year. Therefore, surely this makes that day worthier of sadness than happiness?

4) Celebrating birthdays is a Christian tradition. The Prophet sallallaahu ‘alaihi wa sallam said: “He who resembles a people is from them”. It is the Christians who initiated the celebration of birthdays and this custom was adopted by the Muslims when their adherence to Islaam became weak and resembling the disbelievers became widespread among them.

5) These festivals involve many prohibitions and some of them even lead to associating partners in the worship of Allaah. In some of these festivals, poems such as the famous Al-Burdah poem are recited(which is Heresy). Here are some of its verses which refer to the Prophet sallallaahu ‘alaihi wa sallam: ﻓﺈن ﻣﻦ ﺟﻮدك اﻟﺪﻧﻴﺎ وﺿﺮﺗﻬﺎ وﻣﻦ ﻋﻠﻮﻣﻚ ﻋﻠﻢ اﻟﻠـﻮح واﻟﻘﻠﻢ

ﻳﺎ أﻛﺮم اﻟﺨﻠﻖ ﻣﺎﻟﻲ ﻣﻦ أﻟﻮذ ﺑﻪ ﺳﻮاك ﻋﻨﺪ ﺣﻠﻮل اﻟﺤﺎدث اﻟﻌﻤﻢ

You are the most honourable of all creation

I have none but you to resort to when adversities befall me

From your generosity you have provided this world and the Hereafter

Your know what is in the preserved tablet and you know the divine decree

There are many other poems which include seeking refuge with Prophet sallallaahu ‘alaihi wa sallam, seeking his aid and attributing knowledge of the unseen to him. This is despite the fact that Allaah says that which translates as:
ﻣﻦ اﻟﺨﻴﺮ وﻣﺎ ﻣﺴﻨﻲ اﻟﺴﻮء ]اﻷﻋﺮاف:188 ﻗﻞ ﻻ أﻣﻠﻚ ﻟﻨﻔﺴﻲ ﻧﻔﻌﺎً وﻻ ﺿﺮاً إﻻ ﻣﺎ ﺷﺎء اﻟﻠﻪ وﻟﻮ ﻛﻨﺖ أﻋﻠﻢ اﻟﻐﻴﺐ ﻻﺳﺘﻜﺜﺮت]

“Say: ‘I [i.e., Muhammad sallallaahu ‘alaihi wa sallam] hold not for myself [the power of] benefit or harm, except what Allaah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe.’” (Al-A’raaf: 188).


The Prophet sallallaahu ‘alaihi wa sallam said, as narrated by ‘Umar ibn Al-Khattaab, may Allaah be pleased with him:

((ورﺳﻮﻟﻪ ﻻ ﺗﻄﺮوﻧﻲ ﻛﻤﺎ أﻃﺮت اﻟﻨﺼﺎرى اﻟﻤﺴﻴﺢ ﺑﻦ ﻣﺮﻳﻢ، وإﻧﻤﺎ أﻧﺎ ﻋﺒﺪ ﻓﻘﻮﻟﻮا: ﻋﺒﺪ اﻟﻠﻪ))

“Do not exaggerate in praising me like the Christians have praised ‘Eesaa Ibn Maryam (Jesus son of Mary). I am but a slave, so call me the slave of Allaah and His Messenger.” (Bukhaari & Muslim).

Moreover, some of these festivals include dancing, music and free-mixing between men and women. These are nothing but actions of those who take their religion as a form of amusement and distraction.

6) Every innovation removes a Sunnah - and the innovation of Al-Mawlid has eradicated much of the Sunnah. Those who celebrate Al-Mawlid think that by doing so, they have fulfilled their duty towards the Prophet sallallaahu ‘alaihi wa sallam. Therefore, you find many of them, after celebrating Al-Mawlid abandoning prayers, committing sins and prohibitions and abandoning their real obligations towards the Messenger sallallaahu ‘alaihi wa sallam.

SADAQA FOR AHLULBAYT (R.A.A.) ???

ANSWER OF QUESTION ON SADAQA FOR AHLULBAYT (R.A.A.)…

 Whatever Question and Answer I am posting, all these questions were asked by the SHIYAT (Rafdhiyat).

QUESTION:

Of the 124,000 Prophets’ that Allah (Swt) sent, what evidence is there that they left everything for their followers as Sadaqah (Charity)? If they did then why did the Prophet (Saaws)’s wives not give all their possessions to the Islamic State? After all, Ahl’ul Sunnah consider the wives to be Ahlulbayt. Sadaqah is haram on the Ahlulbayt, this being the case why did they hold on to their possessions?

ANSWER:

 This is again a complete ignorance and the question is totally illogical. If Fatima allegedly had a share in the land of fadak then wouldn’t the wives have a share in it too? Why do shias forget this thing!! If Hadhrat Abu Bakr (R.A.) was unjust in not giving the share of fadak to Hadhrat Fatima (R.A.), he also did not give it to his own daughter Hadhrat Ayesha (R.A.)!! He stated that Prophets (SAWW) do not leave any inheritance to be shared by the inheritors. You can read in Usoole Kafi the hadith were it says that prophets do not leave any heritage. Imam Khomeini in one of his books of Fiqah endorses the correctness of this hadith.

As for the wives of the Prophet (SAWW), you need to read the history to see how the Prophet (SAWW) made each one of them a house of her own, it wasn’t a heritage or a gift. Comparing Fadak (a land captured by Muslims) to the houses of the wives of the Prophet (SAWW) is very funny. As for giving living money to the wives of the Prophet (SAWW), it is very natural thing. They could not be married again and they had no properties, many of them had no proper relatives to rely on. What do you expect them to do for living at that time if you were the Caliph? Begging?! It is narrated in a hadith (in Bukhari) to the effect that some of the wives of the Prophet (SAWW) went to Hadhrat Ayesha (R.A.) in the time of Hadhrat Umar (R.A.) to encourage her accompany them to Hadhrat Umar’s (R.A.) house to ask for heritage from the Prophet (SAWW), Hadhrat Ayesha (R.A.) rejected and said prophets do not leave any heritage, as the result they also changed their mind. The question and any replies to it have nothing to do with proving that 12ers Shia is the right version of Islam.

The question and any replies to it have nothing to do with proving that 12ers Shia is the right version of Islam, nothing else.

(I request to all my Muslim brothers, sisters and friends please read, understand, learn this answer and then throw on their faces.)

JAZAKALLAHU KHAIRAN KASEERAN KASEERAH…

Muhammad Raghib Khan
A Slave of ALLAH SWT.
(Muhafiz Azmat-e-Sahaba R.A.A.)

Virtues of Abu Bakr in Shia books.

Virtues of Abu Bakr in Shia books:

*After Khadijah [R.A], the first one to embrace Islam was Abu Bakr [R.A]. [Tafsir Majma Al Bayan, 5/113]

*Ali [R.A] said: Caliph (of Rasulullah [S.A.W.W]) Abu Bakr [R.A], was the best of in Islam and was the most well-wisher and faithful to Allah and His Messenger. And his Caliph, Caliph Umar Farooq [R.A] was also like the same (as you understood). I swear by my age, that their status in Islam was such a great. And their death caused Islam, a severe shock. May Allah have mercy upon (both of) them, and give them the best reward for their good deeds. [Sharh Nahj Al Balagha, Ibne Maithum Al Bahrani, 31/486]


 *Family origin of Hadhrat Jafar Al Sadiq [R.H]:
  1. Abu Bakr [R.A] is (from) my grand-father, do someone (likes to) abuse his forefathers?May Allah not give me any respect if I not accept the dignity and respect of Abu Bakr[R.A]. [Ihqaq Al Haq, pg 7]
  2. I'm included in the lineage of Abu Bakr [R.A] by two ways. [Ihqaq Al Haq, pg 7]


 *When Rasulullah [S.A.W.W] (and Abu Bakr [R.A]) was in the cave, He (Prophet) said to Abu Bakr: (as if) I am seeing Jafar Tayyar and the boat of his mates (traveling to Habsha). Abu Bakr asked: Are You seeing them? Prophet replied: Yes. Abu Bakr said: make me see that too. So the Prophet swiped His hand on Abu Bakr's eyes, and Abu Bakr seen them. So He (Prophet) said to Abu Bakr: You are Siddiq. [Tafsir Al Qummi, Al Taubah, verse 40]



* Incident of Cave Thar
The son of Abu Bakr [R.A] use to come daily in the evening, and would deliver (them) water and food. Prophet [S.A.W.W] said to the son of Abu Bakr: You are just like your father, pure and sincere. [Ghazwat Haideri (Urdu), pg 66]



 *The one who came with the truth is Prophet Muhammad [S.A.W.W]. And the one who testified it, is Abu Bakr [R.A]. [Tafsir Majma Al Bayan, 4/498]



 *Prophet [S.A.W.W] always use to say in the company of Sahabah, that: the virtue and status of Abu Bakr is not due to offering Salat and Fasting, but it is due to his hearteous believing and sincerity. [Majalis Al Mumineen (Persian), pg 88]



 *Imam Taqi said: I am not a denier of Umar [R.A]'s status (virtues), but Abu Bakr [R.A] is (more) virtuous than Umar [R.A]. [Ehtijaj Al Tibrisi, pg 250]

Classic Example of Love for the Prophet a.s.

Classic Example of Love for the Prophet a.s.

by Nisaar Y. Nadiadwala on Sunday, October 30, 2011 at 9:14pm

 

  In the seerah of the Prophet a.s., one of the finest chapter is the one is during the treaty at Hudaibiya. It explains how much his companions loved him. A beautiful example from the seerah as observed by Urwah who represented the Quraish to bargain a chip of favoritism as he was highly reputed leader if Tail. Note a display of love by Mughirah ibn Shubah during the conversation and the impact it had on the morale of Quraish and the future of Arabia. 

Urwah ibn Masud,  was  sent out to assess the situation. He tried to demoralise  the Prophet, by  giving him the news of the Quraysh's unity: "O Muhammad! You have gathered all these people and have come back to your birthplace. The Quraysh have come out and pledged to God that you would not enter Makkah against them by force. By God, all these people might well desert you."  Abu Bakr r.a.  went up to Urwah and said with disdain: "We desert him (Muhammad)? Woe to you."  The Companions disliked even the discussion of deserting the Messenger. Reason ? Along with honour, immense love, and mark my words, honour is one of the best way to declare  love towards a person.  

As Urwah was speaking, he touched the Prophet's beard and Mughirah ibn Shubah rapped his hand with the handle of his sword saying, "Take away your hand," and Urwah retorted: "Woe to you! How crude and coarse you are." The Prophet smiled. "Who is this man, O Muhammad?" asked Urwah. "This is your cousin, Al-Mughirah ibn Shubah." "What perfidy!" Urwah hissed at Al-Mughirah and continued to insult him. The Prophet smiled at the way Mughirah  rapped the hand of Urwa.. he acknowledge  Mughirah's love and respect from him.. Radiallahu anhu wa radoo ann...

Urwah then surveyed the companions of the Prophet. He saw that whenever he gave them an order, they hastened to carry it out. When he made ablutions they vied with one another to help him. When they spoke in his presence, they lowered their voices, and they did not look him in the eye out of respect for him.


Back with the Quraysh, Urwah showed that he was obviously impressed: "By God, O people of the Quraysh ! I have been to Chosroes in his kingdom and I have seen Caesar the Byzantine emperor in the plenitude of his power, but never have I seen a king among his people like Muhammad among his companions. I have seen a people who would not abandon him for anything. Reconsider your position. He is presenting you with right guidance. Accept what he has presented to you. I advise you sincerely... I fear that you will never gain victory over him."

 It was a display of love that showed the strenght and firmness of Muslims.  A fright in the heart of enemy without any weapons displayed.. but just ahumble and crystal clear love for the Prophet through obedience, honour and respect in his presence.. Urwah's report to the Quraysh was a stunning  report. He could not beelive his eyes what he saw. Love, obedience and respect for a man to such extent that he could not even touch is beard out of fondness !

  It  was the love for the Prophet that united the Muslims globelly when Satanic Rushdie wrote a satanic book or the cartoon artist drawing a cartoon. Today this love is displayed only during the protest against dishonouring the Prophet a.s. but it is not seen in our implementing the shariah..Imagine 145 crore of Muslims in world in beard or hijab...entire men in Masjid during all five salah ...Do you require more efforts than this to display your love to the man who is number one in being maligned today? Now is the test of our Love towards our beloved Prophet sallahualaihi wassallam....Obey and follow his commands and you love him thats all...

 Author: Nisaar Nadiadwala speaks and writes on socio-educational issues.. He can be reached at nisaar_yusuf@yahoo.com

Taken From

Why Did The Imams Differ?

Why Did The Imams Differ?

By: Sheikh ul-Islam Ibn Taymiyyah

This article is taken from the beginning of Shaikh ul-Islam's (r) treatise "Raf'-ul-Malaam  'an-il-A'immat-il-A'laam" (Removing the Harms from the Noble Imaams). In this treatise, the Shaikh  (ra) discusses the reasons why the famous and righteous Imaams, that are followed by the masses of  Muslims, differed in some issues and contradicted the established ahaadeeth of the Messenger of  Allaah (s) in some cases. He lists over ten reasons in the introduction of this treatise. However this  article only contains the first one. However, it is the most important one, as stated by Ibn Taimiyyah  (ra). And it is for this reason, as the Shaikh says, that many of the Imaam's opinions, that contradict  the Sunnah, can be explained and acknowledged. Thus, there is no deficiency on the part of our  scholars. Rather, they were rewarded in their correctness as well as in their errors. May Allaah have  mercy on them. The notes were taken from Zuhair Ash-Shaaweesh's comments and footnotes to this treatise, unless otherwise specified.

All praise is due to Allaah for His countless blessings. I bear witness that none has the right to be  worshipped except Allaah, He stands alone and with no partners, whether on His earth or in His  heavens. And I bear witness that Muhammad (s) is His slave, Messenger and the last of His prophets.  May Allaah send His eternal peace and continuous blessings upon him, his family and his companions  until the Day when we shall all meet Him. To proceed: 

It is binding upon the Muslims, after declaring loyalty to Allaah and his Messenger (s), to declare loyalty to the believers as is stated by the Qur'aan. This especially includes the scholars, for they are  the inheritors of the prophets. And they are the ones whom Allaah has given the status of bearing the  similitude of stars, throughwhich guidance is achieved in times of darkness, on land and on sea. The  Muslims of this nation have agreed upon their guidance and their knowledge.

Before the advent of our Prophet (s), the scholars of every nation were the worst of its people. But  this is not the case with the Muslims, for indeed their scholars are the best from among them. They  are the delegated successors of the Messenger r in regards to his nation and they are the ones who  revive what has been caused to die from his (s) Sunnah. It is through them that the Qur'aan is  established and through it, they are established. Through them the Qur'aan is articulated and through  it, they are articulated.

It must be known that there is not one scholar, who is accepted widely and willfully by the  ummah, that purposely intends to oppose the Messenger of Allaah (s) in any aspect of his (ra) Sunnah, whether  small or large. For indeed, they all agree on the obligation of following the Messenger r upon a firm  and certain understanding. They also agree that one can accept or reject the statement of any individual from mankind, except that of the Messenger of Allaah (s). [1]

Therefore when it is found that an opinion, held by one of them, contradicts an authentic  hadeeth,

there is no doubt that excuses must be made for him, in explanation to his abandoning of it. These

excuses can be divided into three

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categories:

1. The lack of his believing that the Prophet (s) said it

2. The lack of his believing that particular issue was affected by that statement

3. His belief that that ruling was abrogated

These three categories can be subdivided into numerous reasons:

The First Reason: The Hadith Did Not Reach Him

Anyone that does not have a hadeeth reach him is not responsible for being knowledgeable about its

obligation. Thus, if a hadeeth was not conveyed to him, and he formulated an opinion for that issue

based on either the apparentness of an obligating ayah, another hadeeth, the necessity of Qiyaas or the

need for Istishaab [2], then sometimes he may be in agreement with that  hadeeth and at other times he

may contradict it.

For the most part, it is due to this reason that many of the statements of the Salaf have gone in

contradiction to the reports mentioned in some ahaadeeth. For certainly, it is not possible for anyone

in this ummah to completely grasp (all) of the hadeeth of the Messenger of Allaah (s).

The Prophet (s) would narrate hadeeth, issue religious verdicts, pass judgements or conduct other

matters, and whosoever was present there would hear him or see him. These people would then

convey that (information) to other groups or to just some individuals whom they would reach. So

knowledge of that affair would end up with whomsoever  Allaah willed, from the scholars among the

Sahaabah, the Taabi'een and those who came after them.

Then in another gathering, he s would again narrate hadeeth, issue religious verdicts, pass judgements

or conduct other matters. And some of the people that were absent from the first gathering would

witness it. They would then convey it to whomsoever they were able to convey it to. So these

individuals would possess some knowledge that those people did not and those people would possess

some knowledge that these individuals did not. And verily, the scholars among the Sahaabah and

those after them were only distinguished from one another due to who possessed more knowledge or

who bore its excellence. As for whether one single person can encompass all of the hadeeth of the

Messenger of Allaah (s), then this claim is impossible.

An example of this is seen in the rightly guided khaleefahs, who were the most knowledgeable of the

ummah concerning the affairs of the Messenger of Allaah (s), his Sunnah and his states of being. This

is especially so with Abu Bakr As-Siddeeq (r) who never separated from the Prophet (s), whether he

(s) was present or on a journey. Rather, he was with him the majority of the time, even to the point

that he used to spend nights talking to him about the affairs of the Muslims. This goes the same for

'Umar Ibn Al-Khattaab (r), for the Prophet (s) would say many times:"Abu Bakr, 'Umar and I

entered" and "Abu Bakr, 'Umar and I left"

In spite of this, when Abu Bakr (r) was asked on the inheritance of the grandmother, he (r) said:

"There is nothing for you in the Book of Allaah nor have I learned of anything from the Sunnah of the

Messenger of Allaah (s) that is for you. However, I will ask the people."So he asked them and Al

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Mugheerah Ibn Shu'bah (r) and Muhammad Ibn Maslamah (r) stood up and testified "that the Prophet

has given her a sixth (of the inheritance)." [3] This aspect of the Sunnah was conveyed to 'Imraan Ibn

Husain (r), also.

These three individuals were not equal to Abu Bakr nor to any of the other (four rightly guided)

khaleefahs in terms of knowledge. However, they were specifically characterized with knowledge of

this Sunnah of which its acting upon has been agreed on by the ummah.

Likewise, 'Umar (r) did not know the Sunnah for asking permission to enter a household, until he was

informed of it by Abu Moosaa Al-Asha'aree (r), who called on the Ansaar as witnesses. [5] This was

even though 'Umar (r) possessed more knowledge than the one who told him of this aspect of the

Sunnah.

Also, 'Umar (r) did not know that a woman was supposed to inherit from her (deceased) husband's

blood money, but instead he held the opinion that the blood money belonged to the 'Aaqilah [6]. This

was until Ad-Dahhaak Ibn Sufyaan Al-Kulaabee, who was a leader of some Bedouin Arabs

(Al-Bawaadee) for the Messenger of Allaah (s), wrote to him and informed him that: "The Messenger

of Allaah (s) gave the wife of Ashyam Ad-Dabaabee, inheritance from the blood money of her

(deceased) husband." [7] So he abandoned his opinion in favor of that (hadeeth) and said: "Had we

not heard of this, we would have ruled in opposition to it."

Also, he t did not know the regulations of the Majoos in regards to their payment of the jizyah (money

tribute). This was until 'Abd-ur-Rahmaan Ibn 'Awf t informed him that the Messenger of Allaah r

said: "Treat them like the people of the House (Ka'bah)." [8]

And when 'Umar arrived at Sargh [9] and news reached him that there was a plague in  Shaam, he first

sought counsel from the Muhaajireen that were with him, then from the  Ansaar, then from the

Muslims that were present at the Conquest (of Makkah). Everyone of them advised him (r) according

to his own personal opinion and not one of them informed him of the Sunnah (in regards to this

situation). This was until 'Abd-ur-Rahmaan Ibn 'Awf (r) arrived and informed him of the Sunnah of

the Messenger of Allaah (s) concerning plagues and that he (s) said: "If it breaks out in a land while

you are in it, then do not leave from it by fleeing. And if you hear news that it has broken out in a

land, then do not go near it." [10]

And he (r) and Ibn 'Abbaas were reminded of what should be done when one has doubt in his prayer

as to whether or not he has broken his ablution. And the Sunnah for that affair was not conveyed to

him (r), until 'Abd-ur-Rahmaan Ibn 'Awf (r) informed him that the Prophet (s) would "Cast away all

doubts and work upon that which he was certain of." [11]

And one time 'Umar (r) was on a journey when a wind began to blow violently, so he began to say:

"Who will narrate to us a hadeeth concerning the wind?" Abu Hurairah (r) said: "News of this reached

me while I was in the last rows of people (on the journey), so I hurried my riding animal until I

reached him. Then I narrated to him, what the Prophet (s) commanded should be done at the time

when the wind is blowing."  [12]

In these instances, 'Umar did not have knowledge of these matters, until those who were not equal to

him in terms of knowledge, conveyed it to him. In other instances, the aspect of the Sunnah (which he

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did not know of) was not conveyed to him and so he ruled or gave a verdict in opposition to it. This is

such as when he gave a ruling concerning the blood tribute to be paid for the (loss of one's) fingers;

that they vary according to their uses. In spite of this, Abu Moosaa and Ibn 'Abbaas (r) , who were

much lower than him in knowledge, knew that the Prophet (s) said: "This and this are equal" meaning

the thumb and the little finger.  [13] This aspect of the Sunnah was also conveyed to Mu'awiyah (r)

during his leadership and so he judged according to it, and the Muslims found no other alternative but

to follow that. So this hadeeth was not a sign of deficiency in 'Umar (r) , for the hadeeth did not reach

him.

Also, he (r) as well as his son 'Abdullaah Ibn 'Umar and other righteous people used to forbid the

muhrim (one in state of Ihraam) from putting on perfume, before going into the state of Ihraam and

before the Ifaadah to Makkah, after the casting of the pebbles at 'Aqabah. And the hadeeth of

'Aa'ishah did not reach them in which she said: "I perfumed the Messenger of Allaah (s) for the

occasion of his Ihraam before he performed it and for his hill (disembarking from the state of Ihraam),

before he did tawaaf (circumambulating)." [14]

Likewise, he used to command the one who was wearing  khuffs to wipe over them (during ablution),

even if he had sandals on, without restricting a fixed period of time for doing it. Many of the Salaf

followed him in that matter and they were not conveyed the  ahaadeeth in which the time period (for

its validity) is mentioned. And these ahaadeeth are authentically transmitted by some of the

companions who were not of equivalent status to him in knowledge. Furthermore, information on this

matter has been reported on the Messenger of Allaah (s) through numerous authentic narrations. [15]

The same goes for 'Uthmaan (r) for he did not possess knowledge that the woman whose husband

passed away was to complete her 'iddah (waiting period) in her (deceased) husband's home. This was

until he heard the hadeeth of Furai'ah Bint Maalik, the sister of Abu Sa'eed Al-Khudree, in regards to

her situation when her husband died. And it was that the Prophet (s) told her: "Remain in your

(husband's) home until the fixed period of time has been completed." So 'Uthmaan (r) based his

opinion on this (hadeeth). [16]

And one time he was given some hunting game, which was caught just for his purpose, as a gift. So

he was about to eat it, when 'Alee Ibn Abee Taalib (r) informed him that: "The Prophet (s) returned

some meat that was presented to him as a gift." [17]

Similarly, 'Alee (r) said: "Whenever I heard a statement (hadeeth) come from Allaah's Messenger (s),

Allaah benefited me with what He willed for me to benefit from it. However, when I heard a

statement come from anyone else, I would make him take an oath on it, so if he would swear on it to

me, I would then believe him. And once Abu Bakr related a hadeeth to me, and he spoke truthfully"

Then he (r) mentioned the famous hadeeth of the prayer of repentance." [18]

Also he, 'Ibn 'Abbaas and others declared the ruling that the woman whose husband dies while she

was pregnant, had to complete the longer of the two waiting periods. And the Sunnah of the

Messenger of Allaah (s) concerning this matter in the case of Subai'ah Al-Aslamiyyah did not reach

them. For when her husband, Sa'ad Ibn Khaulah (r), died, the Prophet (s) ruled that"her waiting

period is to endure until she gives birth." [19]

Also, he (r) along with Zaid, Ibn 'Umar and others ruled that a women that is married to a man while

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being in another land, if her husband dies, that she receives no dowry. In this example, the Sunnah of

the Messenger of Allaah (s) concerning the case of Barwa' Bint Waashiq did not reach them. [20]

Discussion on this topic is extremely vast, such that the reports on the companions of the Messenger

of Allaah (s) concerning it are numerous and many. As for the reports concerning its occurrence with

other than them, from those who came after them, then taking account of all of them is impossible,

for verily they reach the level of thousands. And it must be kept in mind that these four companions

were the most knowledgeable, the most understanding, the most submissive and fearing, as well as

the most virtuous from the entire ummah. And those who came after them are much lower than them

in this regard, thus, it is more likely that some aspects of the Sunnah would be unknown to them. And

this needs no explanation.

So whoever believes that every hadeeth that was conveyed to one of the Imaams or to one specific

Imaam, is authentic, then he is mistaken. And that is a vile and detestable mistake.

And no one should say: "Indeed (all) the hadeeth were transcribed in books and collected, so how

could it be hidden from anyone?" This statement is far from correct for indeed these transcription of

ahaadeeth, which are well-known in the books of Sunnah, were only collected after the death and

disappearance of these Imaams whom are followed by the people, may Allaah have mercy on them. In

spite of this, it is not permissible for it to be claimed that all of the hadeeth of the Messenger of Allaah

(s) are limited to certain specified books. And even if one were to limit all of the hadeeth of the

Messenger of Allaah (s) to such, then still, everything that was in these books was not known to a

scholar, nor can this be attained by anyone. Rather there would be with one man, many records of

transcribed ahaadeeth and he would not be able to grasp all that was in them. Rather, the ones who

existed before these books of transcribed ahaadeeth were collected, were much more knowledgeable

of the Sunnah than those who came after them. This is because a lot of what was conveyed to them

and considered authentic in their opinion, did not reach us except with a narrator that was unknown

or with a cut chain of narration or it was not conveyed to us in its complete form. Thus the place

where they would transcribe the ahaadeeth was in their hearts and there would be vast amounts of

these recorded transcriptions held within them. This is one matter from the knowledge of legal

rulings, of which there is no doubt.

And no one should say: "Anyone that doesn't know all of the ahaadeeth cannot be a mujtahid." This is

because if it were a condition for a mujtahid to have knowledge of everything that the Prophet (s) said

and did concerning matters related to rulings, then this ummah would never see this type of mujtahid.

Indeed, the extent of a scholar is only: that he knows a majority or a great part of theahaadeeth, such

that there does not remain anything unknown to him except for a few cases from the general whole. It

is only then that these few cases from the general whole (that are unknown to him), can oppose what

has reached and been conveyed to him from knowledge.

Footnotes

1.This is a saying that can be attributed to the Salaf, among them Imaam Maalik (ra).

2. Translators note: This term refers to the deducing of a verdict based on the lack of there being any evidence to forbid it. This applies to only matters outside the field of belief and worship, such as business, family and social affairs. And Allaah knows best.

3. Al-Albaanee said in Irwaa-ul-Ghaleel (no. 1680): "It is reported by Abu Dawood and At-Tirmidhee from the hadeeth of Qabeesah Ibn Dhu'aib in mursal form. It has different paths of narration that are all mursal, including the hadeeth of 'Imraan Ibn Husain."

5. Reported by Al-Bukhaaree in his Saheeh from Abu Sa'eed Al-Khudree (r). See Fath-ul-Baaree (11/43).

6. Translators Note: A group of people that saw to it that the blood money was properly dispersed and Allaah knows best.

7. Reported by Ahmad, Abu Dawood and At-Tirmidhee, who said it was a hasan saheeh hadeeth. See Irwaa-ul-Ghaleel (no. 2649)

8. Ash-Shaafi'ee reported it in his Musnad in mursal form and it has other paths of narration in mursal form with this same wording. Ahmad, Al-Bukhaaree, Abu Dawood and At-Tirmidhee reported from  'Umar (r) that: "He would not collect the jizyah (money tribute) from the Majoos until  'Abd-ur-Rahmaan Ibn 'Awf (r) bore witness that the Messenger of Allaah (s) took it from the Majoos of Hajr."

9. This is an area of land located in the last parts of Shaam and the first parts of Hijaaz, between Al-Mugheetha and Tabook.

10. Reported by Ahmad, Al-Bukhaaree and Muslim from 'Abd-ur-Rahmaan Ibn 'Awf (r)

11. Al-Albaanee said: "Ahmad, Muslim, Abu Dawood and At-Tirmidhee reported it, however it is from Abu Sa'eed Al-Khudree (r). As for the report of 'Abd-ur-Rahmaan Ibn 'Awf (r), then Ahmad, At-Tirmidhee and Ibn Maajah reported it with the wording: "If one of you should get doubt in his prayer, such that he does not know if he has prayed one or two (raka'ahs), then he should make it one..." And there is no mention of "casting away the doubts" and "building upon what one is certain of" as has been stated by the author, may Allaah have mercy on him.

12. Al-Albaanee said: "It is that which Muslim has reported in his Saheeh from 'Aa'ishah t that she said: "When the wind would blow violently, the Prophet (s) would say: "O Allaah, I ask You for the good of it, the good of what is found in it and the good of what You send with it. And I seek refuge in You from the evil of it, the evil of what is found in it and the evil of what You send with it." And it is what Abu Dawood and Ibn Maajah have reported on Abu Hurairah (r) that he heard the Messenger of Allaah (s) say:"The wind is form the spirit (rooh) of Allaah. It comes with mercy and it comes with punishment. So if you see it, then do not revile it. But (instead) ask Allaah for the good of it and seek refuge in Allaah from the evil of it." And it is a hasan saheeh hadeeth as has been stated by Al-Haafidh Ibn Hajr (ra).â"

13. Reported by Al-Bukhari, Abu Dawood, Ibn Maajah and An-Nasaa'ee from Ibn 'Abbaas (r)

14. An agreed upon hadeeth (i.e. reported by Al-Bukhaaree and Muslim).

15. Al-Albaanee said: "Ahmad and Muslim reported it from the hadeeth of 'Alee (r). And Ahmad, Abu Dawood and At-Tirmidhee reported it form the hadeeth of Khuzaimah Ibn Thaabit (r). And it has  been reported from the hadeeth of Safwaan Ibn 'Assaal t by An-Nasaa'ee, At-Tirmidhee and Ibn Khuzaimah, and the last two authenticated it. Ad-Daaraqutnee reported it and authenticated it, as did  Ibn Khuzaimah from the hadeeth of Abu Bakrah (r). These ahaadeeth provide evidence for the time  period of wiping over the footwear, which is one day and one night for the resident and three days  and three nights for the traveler. At-Tirmidhee said: "This is the opinion of the scholars from the  Companions of the Prophet r as well as those that came after them from the Fuqahaa. "

16. The compilers of the Sunans reported this and At-Tirmidhee, Ibn Hibbaan, Al-Haakim and others authenticated it. It is from the hadeeth of Furai'ah Bint  Maalik (r). See Al-Musnad (6/370).

17. Reported by Ahmad in Al-Musnad (1/100 & 104)

18. Al-Albaanee said:"Ahmad, Abu Dawood, At-Tirmidhee and Ibn Maajah reported that Abu Bakr (r) heard the Messenger ofAllaah (s) say: "There is no person that commits a sin, then performs ablution and perfects his ablution. Then he prays two raka'ahs and thereafter asks Allaah for forgiveness, except that Allaah will forgive him." Then he (s) recited this ayah: 'And those who when they commit evil acts or they wrong themselves, remember Allaah and ask forgiveness for their sins. And who forgives sins, except Allaah. And they do not persist on what they do, while knowingly. These are the ones whose reward will be forgiveness from their Lord and gardens under which rivers flow, to abide therein forever. And how great is the reward of those who do (good) deeds.'"[Surah Aali 'Imraan 135-136] Al-Haafidh Ibn Hajr said that this hadeeth has a good chain of narration."

19. Reported by Al-Bukhaaree, Muslim, Abu Dawood and Ibn Maajah with close and similar

wordings.

20. Reported by Imaam Ahmad and the compilers of the Sunans. At-Tirmidhee authenticated it. And  her husband was Hilaal Ibn Murrah Al-Ashja'ee.

"Life of Caliph Abu Bakr (r.a.)"

‎"Life of Caliph Abu Bakr (r.a.)"

NAME AND PARENTAGE OF HADRAT ABU BAKR(R.A.):
Hadrat Abu Bakr, as-Siddiq, (R.A.) was born in 573 A.D. at Makkah. Thus he was two years younger than the Holy Prophet (Sallallahu 'alaihi wa Sallam). He belonged to a respectable and noble family, the Bani Tamim, a branch of Quraish Tribe. His lineage joins with that of the Holy Prophet (Sallallahu 'alaihi wa Sallam) six generations before. His name was Abdullah. Abu Bakr was his patronymic name (or Kuniyah) which became so famous that most of the people did not know his real name. After his conversion to Islam he received the title of "As-Siddiq" (The Truthful). His father's name was 'Uthman who was known by his patronymic name, Abu Qahafah. His mother's name was Salma but she was also known by her patronymic name, Ummul Khair. 

LIFE BEFORE ISLAM: 
Since his boyhood, Hadrat Abu Bakr(R.A.) was a quiet and sincere man. He was very honest and truthful. Because of his sterling character he was the closest friend of the Holy Prophet (Sallallahu 'alaihi wa Sallam) since his youth and, the friendship proved to be life-long. He was a soft hearted man and keenly felt others sufferings and miseries. He used to help the poor and the needy, the distressed and the downtrodden. Even before embracing Islam he did not like most of the customs of the days of ignorance and never drank any liquor. 

His main profession was trade. He also accompanied the Holy Prophet (Sallallahu 'alaihi wa Sallam) in some of his trade missions. Because of his honesty people trusted him and often kept their money as a trust with him. His nobility and truthfulness soon made him a rich trader. Actually these qualities were soon to serve the noblest cause of Allah. 

FIRST MAN TO ACCEPT ISLAM:
Hadrat Abu Bakr(R.A.) was a firm friend of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and knew him better than any other man. His honesty, nobility, truthfulness and trustworthiness, had great attraction for Abu Bakr. When the Holy Prophet (Sallallahu 'alaihi wa Sallam) disclosed to him secretly about the revelation of Allah, Abu Bakr accepted it immediately without having the slightest doubt. In this way he was the first adult free man to believe in the Holy Prophet's Mission, and became his confidant. The Holy Prophet (Sallallahu 'alaihi wa Sallam) once spoke about this, "When I invited people towards Allah, everybody thought over it and hesitated, at least for a while, except Abu Bakr who accepted my call the moment I put it before him, and he did not hesitate even for a moment." When he accepted Islam, the Holy Prophet (Sallallahu 'alaihi wa Sallam) was very pleased. 

DA'WAT (INVITATION) TOWARDS ALLAH: 
As soon as he had accepted Islam he started the work of Da'wat (Invitation towards Allah) first secretly and then openly when it was so allowed by the Holy Prophet (Sallallahu 'alaihi wa Sallam). First he went to 'Uthman, Talha, Zubair and Said (Ridwanullah 'alaihim 'Ajma'in). They accepted Islam on his preaching. Next day he went to 'Uthman bin Maz'un, Abu'Ubaidah, Abdur Rahman bin 'Auf and some other prominent Quraish. They also accepted Islam at his hands. In the first instance eight prominent figures accepted Islam at the hands of Hadrat Abu Bakr as-Siddiq (R.A.). Among them was Hadrat Uthman, the third Caliph of Islam. In this way he was the first Muslim, after the Holy Prophet, to preach Islam and to invite people towards Allah in a very fruitful way. The main reason for his success was his popularity among the Meccans because of his honesty, nobility, trustworthiness, good morals and fair dealings. 

HARDSHIPS FOR DA'WAT (INVITATION) TOWARDS ALLAH: 
Even though he was so much respected yet he was not spared, and disbelievers of Mecca did their best to harass him. 

When the number of Muslims reached 39, Abu Bakr (R.A.) asked the permission of the Holy Prophet (Sallallahu 'alaihi wa Sallam) to invite people openly. On his persistent request the Holy Prophet (Sallallahu 'alaihi wa Sallam) gave his consent and all of them went to Haram (the Holy Mosque or Ka 'bah) for Tabligh (Preaching). Hadrat Abu Bakr (R.A.) gave a Khutbah (Sermon) which was the first ever delivered in the annals of Islam. Hadrat Hamzah accepted Islam the same day. When disbelievers and idolators from amongst Quraish heard it they fell on the Muslims from all sides. Abu Bakr (R.A.) despite the fact that he was considered to be the noblest of all the people in Mecca, was besmeared with blood. He was kicked, thrashed with shoes, trampled under feet and handled most roughly and savagely. He became unconcious and half-dead. This is the place to observe his extreme love for the Holy Prophet (Sallallahu 'alaihi wa Sallam) that when he gained consciousness and opened his eyes in the evening he first enquired. "How is the Prophet (Sallallahu 'alaihi wa Sallam)?" His deep love for the Holy Prophet, really, was the main cause of his success. His love and respect for the Holy Prophet (Sallallahu'alaihi wa Sallam) was unbounded. 

On another occasion the Holy Prophet (Sallallahu'alaihi wa Sallam) was offering his Salat in the Ka'bah, Abu Jahl came and put a sheet of cloth around his neck and twisted it hard in order to strangle the Holy Prophet to death. Hadrat Abu Bakr saw this, he at once came and pushing Abu Jahl aside took off the piece of cloth around the neck of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He then said, "Do you want to kill such a gentle person who is a Messenger of Allah and declares Allah as the Cherisher and Sustainer." Then Abu Jahl and other enemies of Islam fell upon Abu Bakr and beat him severely. 

MISCELLANEOUS SERVICES FOR THE CAUSE OF ISLAM IN MAKKAH: 
Hadrat Abu Bakr served Islam in numerous ways. The Quraish cruelly persecuted a number of slaves who had accepted Islam and made life difficult for them. Muslim slaves were the worst sufferers at the hands of non-Muslim masters. Hadrat Bilal (a negro), one of the best known in the galaxy of Companions of the Holy Prophet, was one among such slaves. His master Umayyah bin Khalf lashed him at night and made him lie on the burning sand during the day because of Bilal's conversion to Islam. Hadrat Abu Bakr bought him freedom and Bilal became a free Muslim. Other Muslim slaves who were bought by Hadrat Abu Bakr (R.A.), and made free were, 'Amir bin Fuhairah, Nazirah, Nahdiah, Jariah, Bani Momil and Bint Nahdiah etc. (R.A.). 

Before Hijrah Hadrat Abu Bakr spent lot of money on new converts. 

When he found himself hard pressed by disbelievers he asked the permission of the Holy Prophet (Sallallahu 'alaihi wa Sallam) to migrate to Abyssinia in the 5th year of the Mission with other Muslims. The Holy Prophet (Sallallahu 'alaihi wa Sallam) permitted him but in the way he met Ibn-ud-Daghna, the chief of another tribe, Qara. On his enquiry Hadrat Abu Bakr told him about the persecution of Quraish and his intention to migrate to Abyssinia. Ibn-ud- Daghna did not want him to leave Arabia and declared to the people of Mecca that Abu Bakr was under his protection. Then nobody dared to harm him. 

ABU BAKR(R.A.) GETS THE TITLE OF AS-SIDDIQ: 
The Holy Prophet (Sallallahu 'alaihi wa Sallam) had Mi'raj (Ascension) in the IOth year of his Mission. He narrated his Ascension to the people in the morning. Some of them came to Abu Bakr and said, "Have you listened to your friend (the Holy Prophet)? He is claiming that he visited Jerusalem and the Sublime Throne in the heavens last night and talked with Allah Almighty. Would you believe it?" Hadrat Abu Bakr (R.A.) immediately replied. "If he said so then it is an absolute Truth". They again said, "Do you believe that he visited all these places and came back within a small part of night?" He again replied. "Of course I believe in it and I believe in the things which are farther than it, i.e., the news of Hell and Paradise". For this the Holy Prophet (Sallallahu 'alaihi wa Sallam) named him as-Siddiq i.e., the most Truthful and sincere person in Faith not having even slightest doubt. Of course Abu Bakr's faith was so strong that nothing could shake it. 

ONE OF THE TWO IN THE CAVE: 
When the Holy Prophet (Sallallahu 'alaihi wa Sallam decided to migrate to Medina, Abu Bakr was the only companion with him. He carried all his money, about five to six thousand Darhams, and started in the night with the Holy Prophet. They lay hidden in the cave of Thaur for three days. The Holy Qur'an describes it as follows 

"When the disbelievers drove him out; he had no more than one companion. They were two in the cave. And he said to his companion: "Have no fear for Allah is with us". Then Allah sent down His peace upon him". (9:40) 

Abu Bakr's slave 'Amir bin Fuhairah tended the flocks of goats near the cave during the day and supplied them fresh milk in the night. After three days when Quraish stopped the search of the Holy Prophet, 'Amir bin Fuhairah (Abu Bakr's slave) brought two she-camels and both started for Medina. Thus, of all the companions, Abu Bakr (R.A.) had the honour of accompanying the Holy Prophet (Sallallahu 'alaihi wa Sallam) in the most critical days of his life. He proved to be most trustworthy on all occasions. 

HADRAT ABU BAKR(R.A.) AT MADINAH 
He reached Quba (a place near Medina) with the Holy Prophet (Sallallahu 'alaihi wa Sallam) and stopped there. The Medinites were anxiously waiting for the Holy Prophet. At Quba there was a warm welcome. The Holy Prophet (Sallallahu 'alaihi wa Sallam) stopped at the place of Bani 'Amr bin 'Auf at Quba. Multitudes of people came there to see the Holy Prophet (Sallallahu 'alaihi wa Sallam) and most of them mistook Hadrat Abu Bakr as the Holy Prophet. On seeing this Hadrat Abu Bakr stood up and spread a sheet over the head of the Holy Prophet to protect from him the scorching rays of the hot sun. Then the Medinites recognised the Holy Prophet (Sallallahu 'alaihi wa Sallam). 

On reaching Medina he fell ill because of the change of climate and got high fever. The Holy Prophet (Sallallahu 'alaihi wa Sallam) prayed for him and he was restored to health. At the time of establishing brotherhood bond between an immigrant from Mecca and a Medinite Muslim the Holy Prophet (Sallallahu 'alaihi wa Sallam) took into consideration the position in the society of the two persons. Hadrat Abu Bakr (R.A.) became the brother of Hadrat Haritha bin Zubair, a noted and respected Medinite. 

BUILDING OF THE PROPHET'S MOSQUE: 
There was an urgent need for building a mosque at Medina and a house for the Holy Prophet (Sallallahu'alaihi wa Sallam) and his family. The land which was selected for this belonged to two orphans. Their guardians wanted to give the land for the mosque free of charge but the Holy Prophet (Sallallahu'alaihi wa Sallam) did not accept their offer and asked Hadrat Abu Bakr to pay the price of the land. Thus Hadrat Abu Bakr became the first Muslim to spend most of his money for the cause of Allah at Medina. He participated in the construction of the mosque like an ordinary labourer with other Muslims. 

PARTICIPATION IN THE HOLY WARS: 
He fought in almost all the battles along with the Holy Prophet (Sallallahu 'alaihi wa Sallam). In the first battle of Islam at Badr he was with the Holy Prophet like a shadow. His own son, who had not embraced Islam by that time, was fighting on the side of Quraish. After he accepted Islam he said to Abu Bakr one day, "Dear father! I found you twice under my sword at Badr but I could not raise my hand because of my love for you". "if I had got a chance", Abu Bakr replied, "I would have killed you". It was Abu Bakr's suggestion on which the Holy Prophet (Sallallahu 'alaihi wa Sallam) decided to release the prisoners of war after taking ransom. 

In the battle of Uhud when some of the Muslims were running away, Abu Bakr was firm and when the Holy Prophet (Sallallahu'alaihi wa Sallam) was brought on the mountain after being injured, he was with him. 

Hadrat Abu Bakr (R.A.) was the first companion to accept the peace plan of the Holy Prophet (Sallallahu 'alaihi wa Sallam) without any hesitation at Hudaibiyah when all the Muslims insisted upon fighting. Even a Muslim like Umar (R.A.) hesitated to accept the treaty with the non-believers of Mecca but Hadrat Abu Bakr fully supported the Holy Prophet's decision. 

On the occasion of Tabuk expedition Hadrat Abu Bakr (R.A.) brought everything that he possessed. When the Holy Prophet (Sallallahu 'alaihi wa Sallam) asked him, "What did you leave for your family?" Abu Bakr (R.A.) said, "I have left for them Allah and his Prophet". Even Hadrat Umar (R.A.) admitted that he could never hope to surpass Abu Bakr (R.A.) in his sacrifice for the cause of Allah and Islam. 

IMAM OF HOLY PROPHET(Sallallahu 'alaihi wa Sallam's) MOSQUE: 
Since his arrival at Medina the Holy Prophet (Sallallahu 'alaihi wa Sallam) himself led the Salats at his mosque all the time. This was really a high office and was not given to anybody in the presence of the Holy Prophet (Sallallahu 'alaihi wa Sallam). A few months after his return from the Farewell Pilgrimage (AI-Hujjatul-Wida') in IO A.H., the Holy Prophet (Sallallahu 'alaihi wa Sallam) fell ill. A time came when he was unable to move and could not go to the Mosque to lead the Salat. He had to appoint someone as the Imam and this honour fell to the lot of Abu Bakr. Abu Bakr's daughter, lady 'A'isha (Radiallahu Anha) was one of the most beloved wives of the Holy Prophet Sallallahu'alaihi wa Sallam). She knew that Hadrat Abu Bakr was a soft hearted man and it would be rather hard for him to replace the Holy Prophet(Sallallahu 'alaihi wa Sallam) in the Salat. So she pleaded with the Holy Prophet (Sallailahu 'alaihi wa Sallam) to excuse Hadrat Abu Bakr from this duty but the Holy Prophet (Sallallahu 'alaihi wa Sallam) did not change his decision even though he was requested three times. 

During those days once Abu Bakr was not present at the time of congregational Salat. Somebody asked Hadrat Umar to lead the Salat. The Holy Prophet (Sallallahu 'alaihi wa Sallam) after hearing the voice of Hadrat Umar enquired about the Imam and when he found that Abu Bakr(R.A.) was not leading he was annoyed and said, "Nobody will lead the Salat besides Ibn Abu Qahafa (i.e. Hadrat Abu Bakr)". Then Abu Bakr (R.A.) was called but by that time Hadrat Umar had completed the Salat. The Salat was repeated by the order of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and Abu Bakr (R.A.) led it. 

During his sickness, the Holy Prophet (Sallallahu 'alaihi wa Sallam) once felt some relief and went for Zuhr Salat, supported by Hadrat 'Ali and Hadrat 'Abbas (R.A.). His face beamed with joy and full satisfaction on seeing Abu Bakr leading the Salat. Sensing the presence of the Holy Prophet, (Sallallahu 'alaihi wa Sallam) Abu Bakr wanted to step back but the Holy Prophet stopped him and sat down by his side. After the Salat the Holy Prophet (Sallallahu 'alaihi wa Sallam) gave his last address: "Allah offered one of His servants the choice of the life on this earth and a life with Him. But the servant accepted the latter". Hearing this tears came out of Abu Bakr's eyes and rolled down to his beard. He thought of the inevitable separation from his Beloved Master (the Holy Prophet). Most of the people did not understand the meaning of Holy Prophet's address and they were surprised at Abu Bakr's crying. 

Early in the morning of the last day of his life, the Holy Prophet's condition became suddenly better for a while. As the apartment was just adjoining the Mosque, he raised the curtain and observed the Muslims busy in Salat under the Imamat (leadership) of Hadrat Abu Bakr (R.A.). A smile lit up the pale face of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Seeing the sign of the Holy Prophet's recovery the people in the Mosque lost control over themselves in sheer delight. They might have fallen out of the file but the Holy Prophet (Sallallahu 'alaihi wa Sallam) asked Hadrat Abu Bakr to lead the Salat and he went inside and let the curtain fall. 

NEWS OF THE DEATH OF THE HOLY PROPHET (Sallallahu 'alaihi wa Sallam): 
When Hadrat Abu Bakr (R.A.) found the Holy Prophet (Sallallahu 'alaihi wa Sallam) in a better condition in the morning of the last day of his life, he went a few miles outside Medina to meet his wife Hadrat Kharjah bint Zuhair (Radiallahu anha). After hearing the news of the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), he immediately returned and saw great rush at the gate of the Mosque. He did not talk to anybody and went straight to Hadrat ' A'isha's apartment where the Holy Corpse was lying. After taking permission he entered the apartment and kissed the Holy Face, tears rolling out of his eyes. Then he remarked, "May my parents be sacrificed for you. I swear by Allah that death will never come twice to you. You have tasted the death which was destined for you and now you will get no other." He covered the Holy Body with a sheet and came to the Mosque. 

A multitude of people was crying in the Mosque. Hadrat Umar (R.A.) was in a strong emotional state and was shouting that the Holy Prophet (Sallallahu 'alaihi wa Sallam) had not died. Hadrat Abu Bakr (R.A.) tried to calm him but Umar did not pay any attention to him. Noting the delicacy of the situation, Hadrat Abu Bakr stood in another corner of the Mosque and gave his most effective and historical address. All the people gathered around him. He said: 
"O People! If any one of you worshipped Muhammad (Sallallahu 'alaihi wa Sallam) he should bear in mind that Muhammad is dead. But those who worshipped Allah should know that He is Alive and will never die. Allah says in the Holy Qur'an: "Muhammad is only a Messenger of Allah. There came down a number of Messengers before him. Then would you turn back from Islam, if he dies or is killed?" 

The address of Hadrat Abu Bakr touched the hearts of the people. Hadrat Umar also cooled down. Hadrat 'Abdullah says, "It seemed that the verse of the Holy Qur'an to which Abu Bakr referred was just revealed, although we had recited it several times in the past" 

ABU BAKR(R.A.) CHOSEN AS THE FIRST KHALIFAH: 
The Holy Prophet (Sallallahu 'alaihi wa Sallam) did not nominate his successor and left the choice of his deputy or viceroy (Khalifah) to his Ummah (followers). There were two groups of Muslims in Medina viz., Muhajirin (the Immigrants from Mecca), and Ansar (Helpers i.e., Medinites). After the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), Ansar (Medinites) gathered in a big Hall of Medinah known as "Saqifah-i-Bani Sa'idah" to discuss the appointment of a Khalifah. Hadrat Abu Bakr and Hadrat Umar with other prominent Muhajirin (Immigrants) were in the Mosque. When they were informed about the gathering of Ansar, Hadrat Abu Bakr and Umar also went there accompanied by a number of eminent Muhajirin like Hadrat Abu 'Ubaidah bin al-Jarrah. Since Hadrat 'Ali and Hadrat Zubair (two prominent figures among Muhajirin) were not present at the spot, they could not go to the gathering. 

Much discussion was going on in the gathering of the Ansar about the selection of a Khalifah. Some of the leading Ansar wanted a Khalifah from amongst the Ansar. When Hadrat Abu Bakr heard it, he said. "We acknowledge the sacrifices of Ansar for Islam. You really deserve to have a Khalifah from amongst yourselves, but Arabs will not agree on any "Amir" (Chief of other than a person from the Quraish." Hearing Hadrat Abu Bakr another Ansari, Khabab bin Mundhar stood up and said, "Let there be two Amirs (Khalifahs) then, one from amongst Quraish and another from amongst Ansar." On this Hadrat Umar stood up and said, "This is not at all possible. There would be great confusion because of two Amirs." Hadrat Khabbab bin Mundhar did not agree with Umar and there was a hot talk between them. Hadrat Abu 'Ubaidah tried to cool them down. Then another Ansari Hadrat Bashir bin an-Nu'man (R.A.) stood up and said, "The Holy Prophet belonged to the Quraish tribe. Quraishites have preference over others. All the Arabs would agree on them. Therefore a Khalifah must be from amongst them. We do not want any dispute with Muhajirin in the matter of Khilafat. We the Medinites are Ansar (Helpers) and we would prefer to remain Helpers of Allah and His Holy Prophet (Sallaliahu'alaihi wa Sallam)." Another Ansari Hadrat Zaid bin Thabit (R.A.) also supported this view and said, "There should be a Khalifah from amongst Muhajirin (Quraishis). We Medinites were Ansar (Helpers) of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and would remain Ansar (Helpers) of his Khalifah as well." A number of Ansar then supported this view, and there was general satisfaction in the council over the selection of a Muhajir (Quraishi) Khalifah. Seeing this Hadrat Abu Bakr (R.A.) stood up and said, "I propose the name of Umar and Abu'Ubaidah bin al-Jarrah for this post. Select anyone of these two men as your Khalifah." But both of them refused and Hadrat Umar said, "Abu Bakr is the best of all of us because Allah has mentioned him in the Holy Qur'an saying: "The one amongst two in the cave" (9:40). He further said, Abu Bakr excelled at every occasion during the life of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He deputised the Holy Prophet (Sallallahu 'alaihi wa Sallam) in leading Salats, he was appointed the Chief of Haj caravan. As such he is the fittest person to be the Khalifah." Hadrat Abu Bakr still hesitated but Umar (R.A.) and Hadrat Zaid bin Thabit Ansari held his hand and took pledge of loyalty (Bai'at). Then Hadrat Abu 'Ubaidah bin al-Jarrah and Hadrat Bashir bin an-Nu'man Ansari also took pledge of loyalty at his hands. Seeing this people from all the sides rushed to pledge loyalty to Abu Bakr (R.A.) as the first successor of the Holy Prophet (Sallallahu'alaihi wa Sallam). 

Next day a general pledge of loyalty (Bai'at) was taken by the Muslims in the Mosque of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Thus Hadrat Abu Bakr assumed the greatest office, after the office of prophethood, and became the first Khalifah of Islam. He gave his first address as a Khalifah in the mosque after the general "Bai'at""0 people! I have been selected as your Trustee although I am no better than anyone of you. If I am right, obey me. If I am misguided, set me right. Of course truth is honesty and a lie is dishonesty. The weakest among you is powerful in my eyes until I do not get him his due, Insha-Allah (If it should please Allah). The most powerful among you is the weakest in my eyes until I do not make him pay due rights to others Insha Allah. Allah sends down disgrace on those people who give up Jihad in the path of Allah. Allah surely sends down calamities on such people who indulge in evils. 

"I ask you to obey me as long as I obey Allah and His Messenger (Sallallahu 'alaihi wa Sallam). If I disobey Allah and His Messenger you are free to disobey me. Now come and offer Salat." 

In his short address, Hadrat Abu Bakr showed the role of an exemplary Khalifah of Islamic Government. No doubt Islamic Government means: "Government of Allah and His Prophet, by His obedient servants for the benefit of the people in this world and in the Hereafter." 

About thirty three thousand people took pledge of loyalty (Bai'at) at the hand of Hadrat Abu Bakr in the mosque. The selection (or Election) of Hadrat Abu Bakr is a pointer towards Islamic Democracy and furnishes example for selection of a Leader for Ummat-i-Muslimah (Muslim Community) till the Day of Judgement. 

Hadrat 'Ali took pledge of loyalty a few months later because he was busy in collecting various parts of the Holy Qur'an. Some other reasons have also been given for his delay in "Bai'at'' which are ignored here. 

PROBLEMS FACED BY HADRAT ABU BAKR AS-SIDDIQ AS A CALIPH:
After the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), the Arabs were on all sides rising in rebellion. Apostasy and disaffection raised their heads. Christians and Jews were filled with unrest. Some Muslim tribes refused to pay Zakat to the Caliph for "Baitul Mal" (the Public Treasury). Some disbelievers declared themselves to be prophets. There were many problems and much confusion. Hadrat Abu Bakr (R.A.) faced all these with unparalleled courage and the highest degree of Iman (Faith) which is the characteristic of a "SIDDIQ". At this place I would like to point out that "SIDDIQIAT" is the highest stage of Iman (Faith) and "Tawakkul" (Trust in Allah) after prophethood as pointed out in the following verse of the Holy Qur'an 

"All those who obey Allah and the Prophet are in the company of those upon whom Allah has shown favours - of the Prophets, "Siddiqin" (The Sincere), "Shuhada" (The Martyrs), and "Salihin"(The Righteous Muslims): Ah! What a beautiful company." (4:69).


In the following lines I would like to mention the main problems faced by Abu Bakr as-Siddiq (R.A.) in brief. 

USAMAH'S EXPEDITION: 
The freed slave of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and his adopted son, Hadrat Zaid bin Harith (R.A.) was martyred at the hands of Syrians (Romans) at Mautah in 8 A.H. A few weeks before his death the Holy Prophet (Sallallahu 'alaihi wa Sallam) appointed Hadrat Usamah (R.A.), the son of Zaid to lead an expedition against Syrians in order to avenge the death of his father, Zaid. When Hadrat Usamah was about to leave, the news of the demise of the Holy Prophet (Sallallahu 'alaihi wa Sallam) came and the departure of the army was postponed. After being chosen as Caliph, the first task before Abu Bakr (R.A.) was to send out this expedition. As a matter of fact, it was the most critical time in the history of Islam. The entire peninsula was in a state of unrest and disorder. Some of the new converts thought Islam would come to an end with the Holy Prophet's life. Many of the tribes had entered the fold of Islam only a short time before and were not firm in Islam. About this the Holy Qur'an has already predicted 

"The wandering Arabs (Bedouins) say: We have (firm) faith. Say (to them O Muhammad): You believe not (firmly), but rather say "We submit", for the Faith has not entered into your hearts." (39:14). 

At the same time news came to Medina that apostates under the command of some false prophet were planning to invade the town. Hadrat Abu Bakr(R.A.) was really facing a difficult situation. In the circumstances, the companions approached him to withdraw the expedition of Hadrat Usamah bin Zaid. In their opinion it was unwise to send troops out of Medina because they were needed at home. 
Here was the test of Abu Bakr's (R.A.) faith in following the ways of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He got through in his test and proved to be the most firm among all of his companions including Hadrat Umar. Abu Bakr (R.A.) said he could never alter the decision taken by his master (the Holy Prophet). He firmly replied to his companions, "How can I fold up the flag which was unfurled by the Holy Prophet (Sallallahu'alaihi wa Sallam) himself?" When Muslims saw that Hadrat Abu Bakr was firm they requested him to change the command of Hadrat Usamah because he was too young and inexperienced -- not yet twenty, thus was not fit to lead the expedition. Hearing this Hadrat Abu Bakr was much annoyed and said, "Do you want me to dismiss a man appointed by the Messenger of Allah?"

At last the army led by Hadrat Usamah left after three weeks of Holy Prophet's death. Hadrat Umar (R.A.) was also included in the army. Hadrat Abu Bakr sought Usamah's permission to leave him in Medinah, and he agreed. Hadrat Abu Bakr himself bid him farewell and went to some distance out of Medina. The young commander of the army was riding a horse and the great Caliph was walking by his side. After forty days Hadrat Usamah returned to Medinah with a great victory, the victory of Abu Bakr's (R.A.) firm Faith. 

The success of Usamah's expedition also opened the eyes of those who thought Islam was dying out after the demise of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Some of the tribes again came back to Islam which they had left. 

FALSE PROPHETS: 
Some disbelievers declared their prophethood and started revolt. Four of those were main figures among such false prophets. A brief account of them is given here. 

ASWAD'ANSI: 
He rose in Yemen and was known as 'Ansi, "the Veiled prophet" because he put veil on his face all the time. After collecting a big army he stood up in open revolt against Islam. He was killed by Qais bin Makshuh and his followers scattered. 

TULAIHA: 
He belonged to the tribe of Bani Asad in northern Arabia. Just after the death of the Holy Prophet (Sallallahu'alaihi wa Sallam) he rose in open revolt. Hadrat Abu Bakr sent Hadrat Khalid bin Walid to crush the rebellion. After a fierce fight Tulaiha's army was defeated and he ran away to Syria. Afterwards he again accepted Islam.

SAJAH BINT AL-HARITH IN SUWAID: 
She belonged to the tribe of Bani Tamim. After the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam) a number of chiefs of this tribe including Malik bin Nuwairah repudiated Islam and Sajah declared her prophethood. Four thousand people including some of the chiefs gathered around her to march to Medina. She also forced those who did not co-operate with her to follow. On her way to Medinah she was informed about the Islamic army led by Khalid bin Walid who had crushed the rebellion of Tulaiha. Hearing the news of Islamic army she was frightened and wrote a letter to Musailimah al-Kadh-dhab (the Liar) seeking his co-operation. Musailimah had also declared his prophethood. A mutual understanding was reached in the beginning but later Sajah married Musailimah and accepted his prophethood. 

In the meantime Hadrat Khalid bin Walid reached the headquarters of the tribe of Bani Tamim. After the marriage of Sajah with Musailimah most of the people belonging to Bani Tamim had already re-entered Islam. Hadrat Khalid did not say anything to such persons but fought with those who were still apostates and defeated them. 

After crushing the rebellion of Bani Tamim he turned his attention to the notorious false prophet Musailimah al-Kadhdhab (the Liar). 

MUSAILIMAH AL-KADH-DHAB (THE LIAR:) 
Musailimah belonged to a tribe of central Arabia. His tribe did not want to follow the "Prophet of Quraish" (the Holy Prophet), so they accepted him as a prophet. According to some historians he declared his prophethood during the later period of the Holy Prophet. However he openly did so after the death of Holy Prophet (Sallallahu 'alaihi wa Sallam). Hadrat Abu Bakr As-Siddiq (R.A.) sent Shurahbeel bin Hasnah and 'Ikrimah (R.A.) to crush the rebellion. Later on Hadrat Khalid bin Walid (R.A.) also joined them. 

Musailimah was commanding an army of forty thousand Bedouins. Some of them joined only to support their tribe although they did not believe in Musailimah. The Islamic army of thirteen thousand men was under the command of Khalid bin Walid (R.A.). A fierce battle was fought. A number of prominent Companions were slain in the fight. In the end Musailimah's army was defeated. He himself was killed by Wahshi, (R.A.) the same person who was responsible for Hadrat Hamzah's martyrdom in the battle of Uhad at a time when he was not a Muslim. 

In this battle about 800 Muslims were martyred among whom were 360 Companions of the Holy Prophet. A number of Huffaz. (i.e. those who committed all the Holy Qur'an to memory) were also martyred. 

Musailimah's defeat raised the standing of Muslims once more in the whole of Arabia. Thus in a short period the false prophets and their followers were wiped out by virtue of firm Faith and Wisdom of As-Siddiq al-Akbar. But there were still a number of problems to be solved. 

APOSTASY MOVEMENT: 
The new converts had not learnt the spirit of Islam. For centuries, the Arabian tribes knew no authority. Islam disciplined them and put them under certain moral obligations. Drinking and gambling of pre-Islamic days had been prohibited. Their wild spirit rebelled against this moral control. They wanted a chance which they got after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), and considered it the right time to throw off the yoke of Islam. That was the time when virtually the whole of Arabian peninsula was under the grip of civil war. It was the firm determination of As-Siddiq al-Akbar which permanently quelled the rebellions. Professor Hitti says: "The short khilafat of Abu Bakr was mostly occupied with the so-called Ridda (apostasy) wars". "The Arabs, throughout the peninsula," says another historian W. Muir, "were relapsing into apostasy". But As-Siddiq al-Akbar did not lose heart and faced the situation with utmost courage and Iman. 

The rebellion started with the refusal of the tribes to deposit Zakat fund in the Baitul Mal (Public Treasury) as was done during the days of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Hadrat Abu Bakr called a meeting of his "Shura" (Advisory Council) and sought its advice. Most of the Companions did not consider it advisable to take action for the time being because of the wars against false prophets and major revolts. But Hadrat Abu Bakr was firm on taking strong and prompt action so that others may have a lesson. He therefore declared, "I swear by Allah I will fight alone, if others do not support me, against everybody whosoever refuses a single kid due on him in Zakat." He launched a big campaign without delay. He collected the troops in Medina and divided them into eleven battalions, each under the command of an experienced commander, and sent them out to different parts of Arabia. His instructions for them were to call rebels to Islam first, and if they failed, to fight them. Some of the rebel tribes submitted to Islam without fighting. Wars were waged against those who remained adamant.

With the help of these battalions As-Siddiq al-Akbar crushed all the forces of rebellion, disorder and apostasy. He actually showed wonderful courage and ability in suppressing the movement. The apostasy movement which affected the whole of Arabia besides Mecca and Medina, was totally suppressed within a year and Islam was once again the only religion of the Peninsula. When the rebellion was subdued and Islam was re-established, As-Siddiq diverted his attention towards outside Arabia. Hadrat Khalid bin Walid (R.A.) was considered to be the fittest and most suitable commander for the external expeditions, which would be described later. 

THE REBELLION OF BAHRAIN: 
Bahrain is a small state in the north-east side of the Arab Peninsula by the Persian Gulf. The people of Bahrain accepted Islam in the lifetime of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Soon after the Holy Prophet's demise the Muslim governor of Bahrain died and there was disorder in the province. As-Siddiq al-Akbar sent a battalion under the command of 'Ala bin al-Hadrami who defeated the rebelled tribe, Banu Bakr of Bahrain. The other tribe of Bahrain, Banu 'Abdul-Qais, was loyal to Islam and helped the Muslims against the rebels. 

OTHER REBELLIONS: 
There were other rebellions as well in the adjoining small states like Oman, Mahra, Hadarmaut and Yemen. All these were also suppressed and crushed. 

START OF ERA OF CONQUEST: 
The Arabian Peninsula was surrounded by the two great Empires of that time. On its north-eastern side was the border of Persian Empire. At that time Iraq was under the control of the Persian Empire. The Northern part of the Peninsula was bordered by the Byzantine Empire (the Eastern Roman Empire). It consisted of Syria, Palestine and Egypt. Byzantine was a Greek city on the Bosphorus and Byzantines were named after this city. It was made the capital of the Eastern Roman Empire in 330 B.C. by Constantine, the Great. The name of the city was changed later on to Constantinople after the name of Constantine, the Great. (Now it is known as Istanbul in Turkey). 

After suppressing the rebellions of internal tribes and adjoining small states, Abu Bakr(R.A.) turned his attention to the adjoining territories who were doing a lot of damage to Muslims and Islam and were continuously conspiring against Muslims. The Aim of as-Siddiq was not only to suppress their conspiracy against Muslims but, as a matter of fact, to spread the universal message of Islam. As we will see later, each expedition was advised first to invite the enemy towards Islam in a peaceful way, if they accepted the Message Of Allah, they were treated as brothers otherwise Muslims had to accept their challenge. The sword was used as a last resort for self-defence. Some of the main expeditions would be discussed in the following lines in brief which took place during the time of Hadrat Abu Bakr. 

EXPEDITION TO IRAQ (PERSIAN EMPIRES): 
There was a lot of confusion during those days in the Persian Empire. A child, Yezdgird, was ruling over the Empire under the supervision of a lady, Puran Dukht. The Persians helped the rebels of Bahrain and had done all they could do to crush Islam. There were certain Arab Tribes living near the border. Some of them accepted Islam while others were Christians. Muthanna, the chief of a border tribe (Wa'il) accepted Islam. 

Since the bordering Arabs tribes of Iraq (Persia at that time) were the main target of persecution by the Persians, Muthanna and his companions took advantage of the internal conflict of Persian Empire and started small fights. In order that the Persians may not wage a full scale war against Muslims Hadrat Abu Bakr permitted Muthanna to go ahead with his scheme. But later Muthanna came to Hadrat Abu Bakr (R.A.) and sought his permission for a regular fight. The Muslims were endangered by the Persian Empire which wanted to wipe out the increasing power and might of Muslims. Moreover they were not pleased with the help given by the Persians to the Bahrain rebels. Abu Bakr (R.A.) after consulting his "Shura" (Advisory Council) permitted him to start full scale war on the condition that first he must invite Persians to Islam peacefully. Since Muthanna was not much experienced, Hadrat Abu Bakr ordered his great general Hadrat Khalid bin Walid (R.A.) to proceed immediately to reinforce Muthanna's army. It was the first month of the year 12 A.H. (633 A.C.). Hadrat Khalid met Muthanna's army at Ubullah. 

BATTLE OF CHAINS:
Hafir was the place where the first battle between Muslims and Persians took place. Persians were under the command of Hurmuz, a famous Persian general. 

According to the Islamic practice and advice given by the Caliph, Hadrat Khalid invited the Persians to Islam and wrote to them: "We have brought for you the Message of Allah, Islam. Our aim is not to fight. Accept Islam, the peaceful way, and you will be safe. If not then clear our way to the people so that we may explain this beautiful way of life to them. If you accept Islam you will have to pay Jizya (Defence Tax) to the Caliphate. If you do not agree to any of these conditions then the only alternative is the use of sword. Before deciding on the third alternative you should keep in your mind that I am bringing against you a people who love death more than you love your life". Hadrat Khalid (R.A.) was right in telling that Muslims loved death in the path of Allah more than life loved by non-believers. When a Muslim dies in the path of Allah he is a martyr and gets into Paradise before his blood falls on the earth. 

Persians were too proud and paid no attention to Hadrat Khalid's invitation. A battle took place at Hafir and Persians were defeated and routed. In order not to run from the battlefield the Persians soldiers had tied themselves to one another with chains. Due to this the battle is known as the Battle of Chains. But it proved fruitless because of the effective attack of Muslims. Even the commander of the Persian army was killed in this battle. 

After the Battle of Chains at Hafir some other small skirmishes took place at Madhar, Walja & Ullis etc. Each time the Muslims fought with a new force several times bigger than them but they defeated the Persians not because of their number and weapons but due to the power of Iman and trust in Allah. 

THE FALL OF HIRA: 
Hira was a famous fort of Persians. After fighting the small battles described above Hadrat Khalid besieged the city of Hira. Persians resisted in the beginning but later on they surrendered to Muslims. Hadrat Khalid imposed Jizya (Defence Tax) on them. Then he captured other places including Dumatal-Jandal. Some frontier Arab chiefs also submitted to Khalid. The last battle of this expedition of Hadrat Khalid took place at Firad. A huge force of Persian Arabs (residing in Iraq) and Syrians who joined Persians in that battle crossed the river Euphrates. A fierce battle was fought on the l5th Dhul Qa'dah, 12 A.H. Hadrat Khalid routed the enemies and conquered the place. By this victory whole of South and most of the North Iraq were conquered. Then Hadrat Khalid returned to Hira. 

HADRAT KHALID BIN WALID, SAIFULLAH (THE SWORD OF ALLAH): 
Hadrat Khalid bin Walid (R.A.) proved to be the most successful general of Islam. With a handful of troops he was able not only to overcome all internal rebellions but also to make Arabia safe for Islam. Then he proceeded to Iraq and gained victory after victory. It was for his abilities, which were foreseen by the Holy Prophet (Sallallahu 'alaihi wa Sallam), that Khalid was given the title of "Saifullah" i.e. Allah's Sword. 

As-Siddiq al-Akbar was quick to recognise Khalid's (R.A.) ability he put him incharge of the Iraqi campaign. Hadrat Khalid's performance in this campaign has no parallel in history. With an army of a little more than ten thousand men, Khalid (R.A.) overcome a major part of Iraq and brought it under the banner of Islam. At many times he defeated enemies twenty times larger than his own army. Hadrat Khalid (R.A.) knew that success did not lie in the hands of majority or minority, it lies in the hands of Allah Almighty. He declared many times that they were not fighting for the sake of land or fame, their aim was to proclaim Allah's Kalimah (Allah's message). When Allah was with them they did not fear any power. Once he wrote a letter to a commander of Persian army near Hira 

"All praise is due to Allah who humbled your pride, and dis-united you, and destroyed your might. Accept Islam you will be in peace; or pay Jizya (the Defence Tax) and let us spread Allah's Message. If you do not accept any of these conditions then listen I have brought with me such people who love death more than you love life". 

In Iraq Hadrat Khalid fought fifteen battles and won complete victory in all of them. 

Hadrat Khalid was not only a great general and conqueror but also a great administrator. He appointed a deputy and a Qadi (Judge) at every place which he conquered. Some Muslim teachers were also left to teach Islam to the converts and to preach to non-Muslims by peaceful means. Seeing the character of these noble souls and the natural beauty of Islam, most of the time, entire population entered the folds of Islam. It is a fact that by sword or force only tongues could be won not the hearts. It was really the character of Muslims in those days that won the hearts of entire population where they lived. This is a clear proof that Islam never spread by sword or force. Sword was used to clear the way for preaching this truthful way of life, and when people realised its value, grandeur and significance they went all out for it. Iman (Faith) is the affirmation of the heart not of the tongue, and the heart could never be won by sword. Character has greater force than sword and this force was, of course, with the Muslims. 

Unlike most of warriors Hadrat Khalid, the Saifullah (R.A.), was an extremely kind-hearted man. He had given strict orders to his army to follow all the principles of Islam. They were not allowed to do any harm to farmers and other civilians. The army treated the civilians with kindness and respect. This was a surprise for the conquered people. Instead of molesting the women they found the soldiers worshipping and crying before Allah all night. This was something new for them. This was something new for them. It was said about Muslim conquerors of the time: "They rode on the back of horse during the day (to fight in the Path of Allah) and on the back of Mussalla (the piece of cloth used for prayers) in the night (to worship Allah). "The word by word translation is given here to put emphasis, it actually meant that they fought in the path of Allah throughout the day and worshipped Allah throughout the night. Of course even during the day they were punctual in obligatory Salats. 

As mentioned above the month of Dhul-Qa'dah, 12 A.H. marked the end of Hadrat Khalid's campaign in Iraq. He then returned to the headquarters at Hira. After resting for a while he took a few men with him and came to Mecca for Hajj and returned to Hira after performing the Hajj. On hearing about Khalid's presence at the Hajj, Hadrat Abu Bakr was amazed but he forbade him not to leave his army alone in future. 

EXPEDITION TO SYRIA (BYZANTINE EMPIRE): 
It has been stated in the life of the Holy Prophet (Sallallahu 'alaihi wa -Sallam) that the envoy of the Holy Prophet, Dihya al-Kalbi, was killed by Syrians in 6 A.H. while he was on a mission to Roman Emperor. As a result of which there was the battle of Mu'tah. Later the Holy Prophet (Sallallahu 'alaihi wa Sallam) himself marched with 50,000 men to Tabuk (a border post of Syria) when he heard about the invasion plan of Syrians (then known as Romans because Syria was a province of Eastern Roman Empire, the Byzantine at that time). Since Syrians did not turn up to fight, the Holy Prophet (Sallallahu 'alaihi wa Sallam) and his Companions returned without any fight. Again there was a danger of Syrian invasion and the Holy Prophet appointed Hadrat Usamah bin Zaid (R.A.)as the commander of the army which was later sent by Hadrat Abu Bakr(R.A.) when he assumed the office of the Caliphate. It has been mentioned before that Hadrat Usamah (R.A.) returned victorious after about forty days. 

Afterwards Hadrat Abu Bakr (R.A.) was informed about the clashes at: Syrians border and about the plan of invasion by Romans (i.e. Syrians). This was the time when Heraclius was the Emperor of Byzantine Empire, with Constantinople (Istanbul) as the Capital. 

When Hadrat Abu Bakr(R.A.)found that the Romans (Byzantines) began to conspire against the Muslims in co-operation with the Bedouins of the Syrian frontier, he consulted the "Shura" (Advisory Council) and decided to save the frontiers. As mentioned before, the aim was never to conquer other places. The blame totally lay upon the foreign powers who always encouraged the rebels and by sending them reinforcements attempted to shatter the nascent power of Muslims. Even Western historians like Sir William Muir admit that the Muslim leaders were not responsible for the wars with Persia and Byzantium. A famous Muslim historian, M.M. Siddiqi writes in his book, "Development of Islamic State and Society": "These (the wars) were not started by the Muslims, nor was there slightest attempt on the part of the Islamic leaders to impose their own way of life on the foreign peoples. True, Islam was a missionary religion and an expanding force. The Prophet himself had invited the ruling monarchs of the surrounding countries to accept Islam. But he had never, by word or deed, tried to trespass their domains" 

To take strong action against Romans (Byzantines) was also necessary keeping in view the Arab trade with Syria as the border clashes made the trade routes dangerous. So in the year 13 A.H. he raised a big army and divided it into four battalions. Each battalion was put under the command of an experienced general. They had to march in different directions. Hadrat Abu 'Ubaidah bin al-Jarrah(R.A.)had to march on Hims; Hadrat Amr bin al-'As(R.A.)on Palestine; Yazid bin Sufyan on Damascus; and Shurahbeel bin Hasnah on Jordan (which was a part of Syria at that time). The army was divided into many companies so that the enemy may not hit with full force on any one of the battalions. The total number of men was 27,000. 

At the time of departure of the army Hadrat Abu Bakr(R.A.)gave some valuable advice to each commander. A few of them are as under 
(1) Always fear Allah because He knows what the hearts conceal. 
(2) Treat your subordinates well. 
(3) Honour the representatives of your enemies. 
(4) Always be truthful. 
(5) Keep away from untruthful men and be intimate with those who are truthful and faithful. 
(6) Do not be dishonest in any way. 
(7) Do not disturb saints and worshippers of other religions. 
(8) Do not destroy places of worship. 
(9) Do not kill a woman, an old man and children and those who are not fighting with you. 
(10) Do not cut flowering trees. 
(II) Do not ruin any populated place. 
(12) Do not kill goats, camels and cattle besides what you need to eat. 
(13) Do not burn gardens. 
(14) Do not be dishonest in booty. 

When Heracleus heard about the Islamic armies, he also sent four armies to face them. Each of those armies was several times bigger than the total Islamic army. The Muslim commanders informed Hadrat Abu Bakr about the situation and sought reinforcement. They also informed him about their proposal to merge the four armies under one command. Hadrat Abu Bakr(R.A.)approved the proposal of merger and sent the following message to Hadrat'Amr bin al-'As(R.A.), one of the commanders 

"As-Salamo 'alaikum! (peace be unto you)I am in receipt of your letter in which you have mentioned about the huge Roman armies. Listen! Allah has not given us victories because of a magnitude or scarcity of numbers when we fought in the company of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Sometimes we fought with him in such a condition that there were not more than two horses in the whole army, and travelled on the back of one camel turn by turn....... Muslims can never be defeated because of small numbers. 0 'Amr! the most righteous among us is the one who keeps away more from sins. Therefore obey Allah and ask your companions as well to obey Him (completely)....you would be successful." (quoted by Tabrani). 

He further wrote 
"I have sent orders to Khalid bin Walid (in Iraq) to join you immediately. When he joins you give him due regard. Do not impose your superiority over him and do not try to solve your problems without consulting him, and do not oppose him". (Quoted by Ibn Sa'd). 

On receiving orders from the Caliph, Hadrat Khalid handed over the charge of affairs in Iraq to Muthanna bin Harith, and hastened to Syria at the head of ten thousand Hadrat Khalid (R.A.) faced some resistance at many places on his way to Syria and conquered many cities and forts including Irak, Rahit, and Busra. Busra was a city in Syria, thus Hadrat Khalid conquered the first place in Syria before he joined the allied Islamic forces. At last he reached Ajna-dayn in the month of Rabi'uth-Thani 13 A.H. (according to some historians he reached in Rabi'ul-Awwal).

THE BATTLE OR AJNADAYN: RABI'UL-THANI, 13 A.H. or 31st July 634: 
When Hadrat Khalid reached Ajnadayn he called a council of all the commanders of Islamic armies whose total strength was between forty and forty five thousand. The first proposal put before them by Hadrat Khalid was to appoint a commander-in-chief. He suggested that one of them should act as the commander-in-chief turn by turn each day. The chief command for the first day was given to Hadrat Khalid (R.A.). He divided the army into several sections and put each section under the command of a commander. 

The Romans were about two hundred fifty thousand in number while the Muslims were little more than forty thousand. When the Islamic and Roman armies faced each other somebody among the Muslims remarked: "How numerous is the Roman army!" Hadrat Khalid said, "The number of people does not matter. It is the final outcome which is important". At last the battle started. In the beginning the Romans put pressure upon Muslims. Seeing this 'Ikrimah bin Abi Jahl took pledge of some Muslims that they would not give the field to the enemy and would fight unto death. The Roman army was headed by Theodore, brother of Heraclius, the Emperor but there was not that type of discipline in their army as Muslims demonstrated. A fierce battle was fought. The Roman horsemen could not bear the brunt of Muslim attack, and started to flee. Roman cavalry was totally discomfited. Then Muslim forces fell on their infantry and dispersed its ranks. Thus Romans were badly defeated and I took shelter in the trench but were chased and slaughtered in large numbers. Three thousand Muslims were martyred in this battle. Defeat at the battle of Ajnadain was a great shock to Byzantium. 
After the victory at Ajnadayn the Muslim armies marched forward and laid siege to Damascus. 

In the meantime Hadrat Abu Bakr(R.A.) fell sick. He received the news of the victory at Ajnadayn when he was confined to bed. 

Note: There is a controversy between historians regarding the battle which took place at Ajnadayn in 13 A.H. According to some historians this was the battle of Yarmuk, while others say that the battle of Yarmuk took place after the fall of Damascus 

ILLNESS OF HADRAT ABU BAKR(R.A.) AND UMAR'S(R.A.) NOMINATION: 
It was the 7th Jamada-ul-Akhira, 13 A.H. that As-Siddiq al-Akbar fell ill. He had a severe fever. When the illness took a serious turn he called the "Shura" (Advisory Council) to consult about his successor, the second Caliph. Since he had seen some confusion after the demise of the Holy Prophet for the selection of a Caliph, he preferred to let the Muslims decide the matter in his presence. Following were the leading figures present in the Shura:Umar, 'Uthman,'Ali, 'Abdur-Rahman bin 'Auf, Mu'adh bin Jabal, Ubaiy bin Ka'b, Zaid bin Thabit (Ridwanullah 'alaihim Ajma'in) and other leading Muhajirin and Ansar. According to some historians he first consulted some of the most prominent Companions before calling the meeting of the General Shura about this. Among these persons were 'Uthman,'Abdur rahman bin 'Auf and Usaid bin hadir (R.A.) etc.Hadrat Abu Bakr(R.A.)put his proposal for Hadrat Umar(R.A.)to be the second Caliph. All of them agreed with the proposal except for an objection by some of the Companions about his strictness. That was the only ground on which Hadrat'Ali and Talha (R.A.) also did not agree with Hadrat Abu Bakr(R.A.). But Abu Bakr(R.A.) rejected their plea on the ground that the burden of Caliphate would make him milder. Since there was no opposition to Hadrat Abu Bakr's view, Hadrat Umar was declared to be the next Caliph and all the Companions, including Hadrat'Ali (R.A.) and Hadrat Talha (R.A.), agreed to it. 

At this point I would like to point out that the decision of Hadrat Abu Bakr (R.A.) for the selection (or election) of Hadrat Umar (R.A.)in his presence during his life was purely based on his "Ijtihad" (Personal Judgment of a Jurist) as explained by him after his nomination of Umar (R.A.) was recorded. As a matter of fact it was the need of the time and Hadrat Abu Bakr (R.A.) was totally right in his "Ijtihad". The proof of this is also the "Ijma'" (Agreement) of the Companions on his proposal to select a Caliph while he was still alive. 

Although the appointment (election) of the Caliph did not take place in the same way as it happened with Hadrat Abu Bakr (R.A.), it was not un-democratic in the sense that the nomination of Hadrat Umar took place after fair consultation with the "Shura". Hadrat Abu Bakr never wanted anything which would make Islam weak after him. He knew what had happened after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam) the repetition of which was to be avoided. The strength of the Muslim community lay in unity and that had to be preserved at any cost. For these reasons Hadrat Abu Bakr(R.A.) wanted an agreed person to be nominated as his successor in his presence. Therefore he took a decision by "Ijtihad" for the nomination of a Caliph after due consultation. 

After the "Shura" (Advisory Council) had agreed on Hadrat Umar, Hadrat Abu Bakr asked Hadrat 'Uthman (R.A.) to write the will 

"Bismillah-irrahmanir-Rahim (In the name of Allah, most Gracious, most Merciful)--This is the declaration which is made by Abu Bakr bin Abi Quhafah while he is about to leave for the next world. At this time even a non-believer starts to believe, and even a great sinner returns to faith, and a disbeliever begins to trust in Allah. I appoint Umar bin Khattab as the Caliph (Khalifah). You must follow his orders and obey him. I have done everything good for the sake of Allah, for His Holy Prophet and for the welfare of His Religion and Muslims and for myself in appointing him (Umar as the Caliph). I hope that he would be honest and just but if he changes his ways, and becomes unjust, I would have no responsibility, as I do not have the knowledge of the unseen. Everybody is responsible for what he does." 

Afterwards he went up to his balcony with the help of some persons and addressed a big gathering of Muslims: "O my brothers! I have not appointed any of my relations or brothers as a Caliph, I have chosen the best person among you. Do you agree on this'? All of them replied in the affirmative. Then he called Umar (R.A.) and talked with him for a long time and gave him words of parting advice. Some of them are as under 

"O Umar always fear Allah. An optional deed is not accepted unless the obligatory deed is done. The weight of your goodness would be heavy on the day of Judgement if you followed the Right Path in this world. The deeds of the persons who followed wrong Path in this world be having no weight on the Day of Judgement. They will have a terrible time. Make the Holy Qur'an and Truth your guide for success. Umar if you follow the path I propose for you, I will surely be by your side..........". 

AS-SIDDIQ AL-AKBAR PASSES AWAY: 
After a fortnight's illness, As-Siddiq al-Akbar passed away at the age of 61 on Tuesday, the 22nd Jamadal-Akhira, 13 A.H. (23rd August 634 A.D.). Before his death he said to his daughter Lady 'A'isha (Radiallahu 'Anha), "Do not use new cloth for my shroud. Wash the sheet in my use and wrap my corpse in it". His wish was acted upon. His next wish was to pay all the money he got as salary for Caliph from "Baitul Mal" (The Public Treasury) after selling his garden. He said, I did not like to take anything from the "Baitul Mal but Umar pressed me to accept some allowance so that I would be relieved of my occupation and devote my full time to the duties of the Khilafat (Caliphate). I was left no choice but to accept the offer". After his death 'A'isha asked Hadrat Umar to take over that garden as desired by her father. Umar remarked: "May Allah bless him. He left no chance for any body to open his lips against him". 

Hadrat Abu Bakr (R.A.) was a rich merchant before his Khilafat. After he was selected as Caliph, Hadrat Umar and some other Companions put pressure on him to leave his business and accept some allowance from the Baitul Mal. He took the least possible amount which was hardly sufficient for him and his family. Once his wife wanted to prepare some sweet dish, and somehow saved something after one month. When she brought to him the money to make purchases for the sweet dish, Hadrat Abu Bakr said, "It seems that we have been over-paid, beyond our needs". He then deposited the saving in the Baitul Mal and she was not able to prepare the sweet dish. Not only this he got his allowance cut down for future by the amount saved by his wife. 

As-Siddiq al-Akbar left behind a noble example of selfless service. He lived and worked for the sake of Islam to his last breath, but sought no reward. 

WIVES AND CHILDREN: 
Wives 
His first wife was Qatilah bint 'Abdul 'Aziz who bore to him 'Abdullah and Asma (R.A.). His second wife, Umm-i-Ruman gave birth to Lady 'A' isha (R.A.), the most beloved wife of the Holy Prophet (Sallallahu 'alaihi wa Sallam), and 'Abdur Rahman (Rad A.). Besides these two he also married Asma' and Habibah (R.A.). 

Children 
Daughters 
(i) Ummul-Mu'minin Hadrat 'A'isha (R.A.) 
(ii) Asma, and 
(iii) Umm-i-Kulthum, born to Habibah after his death. 

Sons 
(i) 'Abdullah, 
(ii),'Abdur Rahman and 
(iii) Muhammad. 

ABU BAKR, A SAVIOUR OF ISLAM: 
As-Siddiq al-Akbar took the office of Caliphate (Khilafat) at the most crucial and critical moment of Islamic history. He gave Islam a new life after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Islam, in its infant stage, when he was entrusted with the responsibility to Caliphate, was threatened by rebellions, rise of false prophets and apostasy movements. He crushed all the futile powers because of his unshakeable faith. No amount of difficulties could make him deviate from the Sunnah (Path) of the Holy Master. He brought unity among the Muslims and crushed all the rebellions. In view of his great service for the cause of Islam at that critical moment when there was a lot of confusion, Abu Bakr (R.A.) may rightly be called the Saviour of Islam. 

It was in the time of Abu Bakr that Islam started to cross the Arabian borders. A major part of Iraq came under his rule and Muslim armies had captured many important cities of Syria. Thus Islam, the religion of whole mankind, started to be a world religion in his period. 

COLLECTION OF THE HOLY QUR'AN: 
One of the greatest services rendered to Islam by Abu Bakr (R.A.) was the collection of the Holy Qur'an. There were hundreds of Huffaz (i.e., those who committed the whole Holy Qur'an to memory) among the Companions during the life-time of the Holy Prophet (Sallallahu'alaihi wa Sallam) but it had not been compiled in book form though its memorisation continued even after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam). In various battles which took place against rebels and false prophets, a number of Huffaz Companions were martyred. In the battle against Musailimah al-Khad-dhab about seventy Huffaz had died. 

It then occurred to HadratUmar (R.A.) that necessary steps should be taken to preserve the Holy Qur'an intact in its original form against every kind of danger and it was not wise to depend exclusively upon those who had learnt it by heart. Therefore, he urged Hadrat Abu Bakr (R.A.) to put it in black and white in the form of a book. Other Companions also agreed with Umar's opinion but Hadrat Abu Bakr hesitated in the beginning because it was not done by the Holy Prophet (Sallallahu 'alaihi wa Sallam). However after some discussion he agreed to it and appointed Hadrat Zaid bin Thabit (R.A.) for this work who was hesitant at first but later, he changed his mind and started the work. Hadrat Zaid bin Thabit was the best qualified person for this work because he had acted as an amanuensis to the Holy Prophet (Sallallahu 'alaihi wa Sallam), and was one of the Companions who had learnt the Holy Qur'an directly from him. Moreover, he was also present on the occasion when the Holy Prophet recited the whole of the completed Holy Qur'an to angel Gabriel. Hadrat Zaid bin Thabit adopted the same order of the various chapters of the Holy Book as was revealed to the Holy Prophet (Sallallahu 'alaihi wa Sallam). In the compilation of the Holy Book a number of prominent Companions assisted him. The compiled copy of the Qur'an was kept in the house of Umm ul-Mu'minin, Hadrat Hafsah (Radiallahu 'Anha) who was one of the wives of the Holy Prophet and daughter of Hadrat Umar. It was proclaimed that anyone, who desired, might make a copy of it or compare with it the copy one already possessed. 

The collection of the Holy Qur'an in a book form was not an act against the Sunnah (Ways) of the Holy Prophet (Sallallahu 'alaihi wa Sallam), because the Holy Qur'an declares itself "A BOOK" at a number of places e.g., in the very beginning it says 
"This is the Book........." (2:2) 
During his caliphate Hadrat 'Uthman sent copies of the same compilation of the Holy Qur'an, collected during the period of Hadrat Abu Bakr (R.A.), to various places of his caliphate. 

In this way we see that Hadrat Abu Bakr (R.A.) kept doing the great work of his Holy Master (Sallallahu 'alaihi wa Sallam). With unshakeable faith and full courage he had struggled to the utmost. Islam is for ever grateful to its greatest hero, the next to prophets, for the great services he rendered to it. 
Hadrat Abu Bakr's caliphate lasted for only two years, three months and ten days (according to Islamic calendar). 

CHARACTER AND PIETY 
Hadrat Abu Bakr As Siddiq al-Akbar (R.A.) was the most distinguished figure of Islam after the Holy Prophet (Sallallahu 'alaihi wa Sallam). He was mild and gentle but stern when necessary. He was the true embodiment of Islam. Being diligent, wise, full of wisdom and a great statesman, he occupies a unique place in the history of Islam. His name would remain for ever in the minds of Muslims.