Chapter 6 – Signs attesting to superiority

Discussion 4: This Ijma’ is definitive or like definitive
June 26, 2025
Chapter 7 – Belief of the Ahlul Bayt, Sufis, and pious predecessors
June 26, 2025
Discussion 4: This Ijma’ is definitive or like definitive
June 26, 2025
Chapter 7 – Belief of the Ahlul Bayt, Sufis, and pious predecessors
June 26, 2025
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Chapter 6

Signs attesting to superiority

 

In addition to the evidences from the Qur’an, Sunnah, and Ijma’—which are the mainstay in this chapter—there are signs and indications that attest to the validity of the standpoint of the Ahlus Sunnah in the issue of superiority. Our eminent Imams have pointed to them or many of them, even though they are not the ones relied upon to prove superiority, as is clear. In this chapter, I would like to mention some of these signs, so that the book is not deprived of them. I do not intend to be exhaustive, as that is not within the scope of someone like us. Some of these signs have been mentioned in various places in the previous chapters and some of them will come in the subsequent chapters as well. Whoever reads the book with consideration and contemplation will realise this.

Al Imam al Baqillani, after listing the proofs that attest to the superiority of Abu Bakr radiya Llahu ‘anhu, mentions the following:

 

على أنه لو يعلم جميع هذا من حاله ولم يتقدم له شيء مما ذكرناه من فضائله ومناقبه لكان ما ظهر منه بعد موت النبي صلى الله عليه وسلم من العلم والفضل والشدة في القول والفعل وتحصيل ما ذهب على غيره دلالة على اجتماع جلال الفضل والإمامة فيه بل لو لم يدل على ذلك من أمره إلا ما ظهر منه من التثقيف والتقدم والتشدد وسد الخلل وقمع الردة وأهلها في أيام نظره لكان في ذلك مقنع لمن وفق لرشده

However, if all of this was known about his condition, and none of the virtues and merits that we mentioned had preceded him, then what appeared from him after the demise of the Prophet salla Llahu ‘alayhi wa sallam of knowledge, virtue, strength in speech and action, and achieving what others could not, is an indication of the combination of great virtue and leadership in him. In fact, if nothing of his conduct indicated to this except the education, progress, strictness, filling the gap, and suppressing apostasy and its people during the days of his rule, then this would have been convincing to whoever was guided to the right path.[1]

 

He then discussed that in detail.

The scholars mentioned the characteristics and distinctions of Abu Bakr radiya Llahu ‘anhu. Some scholars indicated that he possessed more than thirty characteristics, which none of the Companions or other than them shared with him, and enumerated them.[2]

Al ‘Allamah al Sa’d, after narrating a number of verses and ahadith and mentioning the Ijma’ in Sharh al Maqasid, said the following:

 

وأما الأمارات فما تواتر في أيام أبي بكرمن اجتماع الكلمة وتألف القلوب وتتابع الفتوح وقهر أهل الردة وتطهير جزيرة العرب عن الشرك وإجلاء الروم عن الشام وأطرافها وطرد فارس عن حدود السواد وأطراف العراق مع قوتهم وشوكتهم ووفور أموالهم وانتظام أحوالهم

وفي أيام عمر من فتح جانب المشرق إلى أقصى خراسان وقطع دولة العجم وثل عرشهم الراسي البنيان الثابت الأركان ومن ترتيب الأمور وسياسة الجمهور وإفاضة العدل وتقوية الضعفاء ومن إعراضه عن متاع الدنيا وطيباتها وملاذها وشهواتها

وفي أيام عثمان من فتح البلاد وإعلاء لواء الإسلام وجمع الناس على مصحف واحد مع ما كان له من الورع والتقوى وتجهيز جيوش المسلمين والإنفاق في نصرة الدين والمهاجرة هجرتين وكونه ختن للنبي صلى الله عليه وسلم على ابنتين والاستحياء من أدنى شين وتشرفه بقوله عليه السلام عثمان أخي ورفيقي في الجنة‏ وقوله صلى الله عليه وسلم إنه‏ رجل يدخل الجنة بغير حساب

As for the signs, those consecutively narrated, during the era of Abu Bakr are:

    • Unity of the word.
    • Reconciliation of the hearts.
    • Succession of conquests.
    • Defeating the apostates.
    • Purification of the Arabian Peninsula from polytheism.
    • Expulsion of the Romans from Greater Syria and its outskirts.
    • Expulsion of the Persians from the borders of al Sawad and the outskirts of Iraq despite their strength and power, the abundance of their wealth, and the uniformity of their conditions.

During the era of ‘Umar:

    • The conquest of the eastern side to the farthest part of Khurasan.
    • Termination of the rule of the Persians and the collapse of their throne built with solid pillars.
    • The organisation of affairs and public policies.
    • The flowing of justice.
    • The strengthening of the weak.
    • His aversion from the goods, luxuries, and desires of this world.

During the era of ‘Uthman:

    • The conquest of countries and raising the banner of Islam.
    • Gathering the people on one Mushaf.
    • The piety and taqwa he possessed.
    • Equipping the Muslim armies.
    • Spending to assist din.
    • Migrating twice (to Abyssinia and then Madinah).
    • Being the son-in-law of the Prophet salla Llahu ‘alayhi wa sallam through two daughters.
    • Being bashful of the slightest blemish.
    • Being honoured by the Prophet’s salla Llahu ‘alayhi wa sallam statement, “‘Uthman is my brother and my companion in Paradise,”[3] and his salla Llahu ‘alayhi wa sallam determination, “He is a man who will enter Paradise without accountability.”[4]

 

If we discussed each one of the great qualities listed by al ‘Allamah al Sa’d, which were found in each of the three Khalifas—especially the Khalifah of the Prophet salla Llahu ‘alayhi wa sallam, the second of two when they were in the cave, Abu Bakr al Siddiq, the discussion will become too lengthy, which is not appropriate for such a concise book. How could it not be, when al Imam al Nawawi, after mentioning some of the virtues of Abu Bakr radiya Llahu ‘anhu, stated in Tahdhib al Asma’:

 

ومناقب الصديق رضي الله عنه لا يمكن استقصاؤها ولا الإحاطة بعشر معشارها إنما ذكرت هذه الأحرف تبركا للكتاب بذكره رضي الله عنه

The virtues of al Siddiq radiya Llahu ‘anhu cannot be fully explored nor can one encompass even a tenth of them. Rather, these few letters were mentioned to derive blessing for the book by mentioning him radiya Llahu ‘anhu.[5]

 

For example, the role of Abu Bakr radiya Llahu ‘anhu in stabilising Islam after the demise of the Prophet salla Llahu ‘alayhi wa sallam is a great feat for those who contemplate. It reminds us of what the Prophet salla Llahu ‘alayhi wa sallam did in establishing the Islamic state in the Arabian Peninsula, as disbelief and polytheism had spread in the Arabian Peninsula. The Prophet salla Llahu ‘alayhi wa sallam would be the one to erase it through his sword and tongue. Hypocrisy and apostasy had become widespread after his salla Llahu ‘alayhi wa sallam demise, and his heir Abu Bakr radiya Llahu ‘anhu would be the one to uproot it with his Jihad. Glory be to Him Who has a secret behind every evil, even if the blind cannot perceive it.

In the commentary of the verse:

ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ

He was only one of two. While they both were in the cave, he reassured his companion, “Do not worry; Allah is certainly with us.”[6]

 

Al Imam al Qurtubi states:

 

قال‏ بعض العلماء في قوله تعالى ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ مايدل على أن الخليفة بعد النبي صلى الله عليه وسلم أبو بكر الصديق رضي الله عنه لأن الخليفة لا يكون أبدا إلا ثانيا وسمعت شيخنا الإمام أبا العباس أحمد بن عمر يقول إنما استحق الصديق أن يقال له ثاني اثنين لقيامه بعد النبي صلى الله عليه وسلم بالأمر كقيام النبي صلى الله عليه وسلم به أولا وذلك أن النبي صلى الله عليه وسلم لما مات ارتد العرب كلها ولم يبق الإسلام إلا بالمدينة ومكة وجُواثا‏ فقام أبو بكر يدعو الناس إلى الإسلام ويقاتلهم على الدخول في الدين كما فعله النبي صلى الله عليه وسلم فاستحق من هذه الجهة أن يقال في حقه ثاني اثنين

قلت وقد جاء في السنة أحاديث صحيحة يدل ظاهرها على أنه الخليفة بعده وقد انعقد الإجماع على ذلك ولم يبق منهم مخالف والقادح في خلافته مقطوع بخطئه وتفسيقه وهل يكفر أم لا مختلف فيه والأظهر تكفيره‏

Some scholars mention that in the verse: He was only one of two while they both were in the cave, there is evidence that the Khalifah after the Prophet salla Llahu ‘alayhi wa sallam is Abu Bakr al Siddiq radiya Llahu ‘anhu because the Khalifah can never be anything but second. I heard our Sheikh, al Imam Abu al ‘Abbas Ahmed ibn ‘Umar say, “Only al Siddiq deserved to be called the second of two because he took over the leadership after the Prophet salla Llahu ‘alayhi wa sallam, just as the Prophet salla Llahu ‘alayhi wa sallam did it initially. That is when the Prophet salla Llahu ‘alayhi wa sallam passed away, all the Arabs turned apostate and Islam remained only in Madinah, Makkah, and Juwath. Abu Bakr radiya Llahu ‘anhu stood up and called the people to Islam and fought them until they entered the din, as the Prophet salla Llahu ‘alayhi wa sallam did. Thus, from this point of view, he deserved to be called the second of two.”

I say: There are authentic ahadith in the Sunnah, whose apparent meaning indicates that he is the Khalifah after the Prophet salla Llahu ‘alayhi wa sallam, and Ijma’ has been reached on that. There is no one who opposes that. Whoever criticises his Caliphate has certainly erred and is regarded a sinner. Will he be declared a disbeliever or not? There is a difference of opinion about it. What is most apparent is that he is a disbeliever.[7]

 

There are other matters that need to be mentioned in this chapter, the most important of which is his precedence in Islam. Al Imam Abu Hanifah deduced the superiority of Abu Bakr radiya Llahu ‘anhu from his precedence in Islam.[8] His statement will come later in chapter 8, Allah willing.

Many researchers from the Muhaddithin and theologians have declared that Abu Bakr radiya Llahu ‘anhu was the first person to accept Islam. In fact, al Tirmidhi in his Sunan and Ibn Hibban in his Sahih have narrated from Abu Bakr radiya Llahu ‘anhu himself that he said:

 

 ألست أحق الناس بها أي الخلافة ألست أول من أسلم

Am I not the most deserving of it—i.e. the Caliphate? Am I not the first to accept Islam?[9]

 

This has been narrated from ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma also; and his relationship with ‘Ali radiya Llahu ‘anhu is not hidden. Al Tabarani narrated in al Kabir and ‘Abdullah ibn Ahmed in Zawa’id al Zuhd from al Sha’bi, who said:

سألت ابن عباس من أول من أسلم قال أبو بكر ألم تسمع إلى قول حسان بن ثابت

فاذكر أخاك أبا بكر بما فعل

اذا تذكرت شجوا من أخي ثقة

 إلى النبي وأوفاها بمن حملا

خير البرية أتقاها وأعدلها

أول الناس منهم صدّق الرسلا

و الثاني التالي المحمود مشهده

I asked Ibn ‘Abbas as to who was the first person to accept Islam. He said, “Abu Bakr! Have you not heard the words of Hassan ibn Thabit?

If you remember a concern from a trustworthy brother, then remember your brother Abu Bakr for what he did.

The best of creation is the most pious and just to the Prophet salla Llahu ‘alayhi wa sallam and the most fulfilling of what he undertook.

The second, the next, whose outlook is praiseworthy, the first of them to believe in the Prophets.[10]

 

After discussing these narrations, al Hafiz al Suyuti and Sheikh Ibn Hajar al Haytami state—the wording is Ibn Hajar’s:

 

ومن‏ ثم ذهب خلائق من الصحابة والتابعين وغيرهم إلى أنه أول الناس إسلاما بل ادعى بعضهم عليه الإجماع

Hence, many of the Companions, Tabi’in, and others believed that he was the first of the people to embrace Islam. In fact, some claimed Ijma’ on it.[11]

 

 

Al Imam al Nawawi states in Tahdhib al Asma’:

 

وأولهم إسلاما خديجة بنت خويلد وأبو بكر هذا هو الصحيح واختلفوا في أيهما أسبق

The first of them to embrace Islam were Khadijah bint Khuwaylid and Abu Bakr. This is the correct view. They differed as to which of them was first.[12]

 

He further states:

 

وهو‏ أول من آمن بالنبي صلى الله عليه وسلم في أحد الأقوال وهو مذهب ابن عباس وعمرو بن عبسة وحسان بن ثابت الصحابيين وإبراهيم النخعي وغيرهم وقيل أولهم علي وقيل خديجة وادعى الثعلبي الإجماع فيه وأن الخلاف إنما هو في أولهم بعدها

He—i.e. al Siddiq—was the first to believe in the Prophet salla Llahu ‘alayhi wa sallam according to one of the views, which is the view of Ibn ‘Abbas, ‘Amr ibn ‘Abasah, Hassan ibn Thabit—from among the Companions, Ibrahim al Nakha’i, and others. It is said that the first of them was ‘Ali, and some say that it was Khadijah. Al Tha’labi claimed Ijma’ on this and that the difference of opinion was only about the first of them after her.[13]

 

Al ‘Allamah al Sa’d states in Sharh al Maqasid:

 

أما السابق إسلاما فقيل علي وقيل زيد بن حارثة وقيل خديجة وقيل أبو بكر وعليه الأكثرون على ما صرح به حسان بن ثابت في شعر أنشده على رؤوس الأشهاد ولم ينكر عليه أحد

As for the first to embrace Islam, it is said that it was ‘Ali, some say Zaid ibn Harithah, some say Khadijah, and some say Abu Bakr; and this is the majority view based on what Hassan ibn Thabit stated explicitly in a poem that he recited in public and no one objected to him.[14]

 

Al Imam Abu al Mu’in al Nasafi said in Tabsirat al Adillah:

 

وعلى قضية هذا قال أهل العلم إن من صدق محمدا عليه السلام بالرسالة ينال أبو بكر مثل ثوابه لأن النبي عليه السلام قال من‏ سن سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة وأبو بكر رضي الله عنه هو الذي سن السنة الحسنة وهو تصديق رسول الله عليه السلام فيكون له مثل أجر من آمن به إلى يوم القيامة وعن هذا قالوا إن عمر رضي الله عنه مع جلالة قدره وكثرة مناقبه ومحله الشريف في الإسلام كان حسنة من حسنات أبي بكر الصديق رضي الله عنهما

ثم من تورع منهم فقال أول من آمن بالنبي من النساء خديجة ومن الصبيان علي ومن العبيد زيد بن حارثة ومن الرجال الأحرار أبو بكر الصديق رضي الله عنهم أجمعين ثم كيفما كان فهو المقتدى لغيره في الإسلام إذ الناس لا يقتدون بالإناث والصبيان والعبيد إنما يقتدون بمن تمت مناقبه واشتهر بوفور العقل وكمال العلم وأصالة الرأي ولهذا لم يقتد أحد بمن سوى أبي بكر رضي الله عنه في ذلك بل اقتدوا به حتى آمن يوم إسلامه أو غده عثمان بن عفان والزبير بن العوام وطلحة بن عبيد الله وعبد الرحمن بن عوف وسعد بن أبي وقاص رضي الله عنهم

On this issue, the scholars said that whoever attests to the prophethood of Muhammad salla Llahu ‘alayhi wa sallam, Abu Bakr would receive the same reward as him, because the Prophet salla Llahu ‘alayhi wa sallam said, “Whoever initiates a good practice will receive its reward and the reward of whoever acts upon it until the Day of Qiyamah.” Abu Bakr radiya Llahu ‘anhu is the one who initiated the good practice, which is belief in the Messenger salla Llahu ‘alayhi wa sallam, so he will receive the same reward as whoever believes in him until the Day of Qiyamah. Accordingly, scholars say that ‘Umar radiya Llahu ‘anhu with his great status, many virtues, and noble position in Islam, was one of the good deeds of Abu Bakr al Siddiq radiya Llahu ‘anhu.

Then, whoever among them was cautious declared that the first to believe in the Prophet salla Llahu ‘alayhi wa sallam from among the women was Khadijah, from the children was ‘Ali, from the slaves was Zaid ibn Harithah, and from the free-men was Abu Bakr al Siddiq radiya Llahu ‘anhum. Thereafter, however it was, he (Abu Bakr) was the leader for others in Islam, as people do not follow women, children, and slaves. Rather, they follow that person whose virtues are complete and who is known for great intellect, perfect knowledge, and originality of opinion. Hence, no one followed anyone other than Abu Bakr radiya Llahu ‘anhu in that, rather they followed him, to such an extent that on the day of his conversion to Islam or the day after, ‘Uthman ibn ‘Affan, al Zubair ibn al ‘Awwam, Talhah ibn ‘Ubaidullah, ‘Abdur Rahman ibn ‘Awf, and Sa’d ibn Abi Waqqas radiya Llahu ‘anhum embraced Islam.[15]

 

Al Qadi al Baqillani, whilst mentioning the qualities of Abu Bakr radiya Llahu ‘anhu, states:

 

الدليل على ذلك سبقه إلى الإيمان والجهاد في سبيل الله بماله ونفسه… وتعاظم انتفاع النبي صلى الله عليه وسلم بدعوة بمن دعاه إلى الإيمان وإسلام من أسلم باستدعائه وبنائه مسجدا يدعو فيه إلى الإيمان وتصديق الرسول حتى قال الناس من آمن بدعاء أبي بكر أكثر ممن آمن بالسيف فمنهم عثمان وطلحة والزبير وغيرهم من علية الصحابة رضي الله عنهم وإنما أرادوا أكثر قوة ومنة لا أكثر عددا ممن آمن بالسيف

The evidence for that is his precedence in Islam and Jihad in the path of Allah with his wealth and his life… and the great benefit to the Prophet salla Llahu ‘alayhi wa sallam by his invitation of others towards Islam, the conversion of those who converted to Islam by his call, and his building of a Masjid wherein he called to faith and belief in the Prophet salla Llahu ‘alayhi wa sallam, to the point that people claimed, “Those who believed due to Abu Bakr’s call were more than those who believed through the sword.” Amongst them were ‘Uthman, Talhah, al Zubair, and others from the elite Companions radiya Llahu ‘anhum. They meant those who were more powerful and authoritative, not more in number than those who believed by the sword.[16]

 

As for some people’s view—such as the Shia—that ‘Ali radiya Llahu ‘anhu is the first to embrace Islam, this, in addition to its contradiction to the previous narrations, also contradicts what al Hakim narrated that Abu ‘Amr ibn ‘Abasah al Sulami asked the Prophet salla Llahu ‘alayhi wa sallam while he was staying in ‘Ukaz:

 

 يا رسول الله من معك في هذا الأمر فقال رجلان‏ أبو بكر وبلال قال فأسلمت عند ذلك فلقد رأيتني ربع الإسلام

“O Prophet of Allah, who is with you in this matter?”

He replied, “Two men, Abu Bakr and Bilal.”

He says, “I embraced Islam at that time, and I saw myself as the fourth person in Islam.”[17]

 

Likewise, what they claim that ‘Ali radiya Llahu ‘anhu never disbelieved in Allah because he was a child and had not reached puberty, contradicts their claim that he was the first person to embrace Islam, because if the Islam of a sane child is correct, then his disbelief before that is also a true and valid disbelief. If his disbelief and his being on the religion of his people is not valid because of its invalidity due to childhood, then his conversion to Islam was not valid on the day he embraced Islam, according to what many jurists and theologians have stated.[18]

Among his great virtues is his intense love and connection to the Prophet salla Llahu ‘alayhi wa sallam. No fair-minded Muslim can doubt that. The proofs for this are beyond the scope of observation and mention. Let us give one example, which is what happened to him with the Prophet salla Llahu ‘alayhi wa sallam on the day he emigrated to Madinah and they hid together in the cave. The first to enter the cave was Abu Bakr radiya Llahu ‘anhu. Something bit his hand, so he began wiping the blood from his finger while saying:

وفي سبيل الله ما لقيت

ما أنت إلا إصبع دميت

You are nothing but a finger that bled, what have you endured in the path of Allah.

 

Al Imam al Busayri, while recalling some of what transpired during the emigration of the Prophet salla Llahu ‘alayhi wa sallam with his Companion Abu Bakr radiya Llahu ‘anhu and their seeking refuge in the cave, states:

 كل طرف من الكفار عنه عمي

وما حوى الغار من خير ومن كرم

 وهم يقولون ما بالغار من أرم

فالصدق في الغار والصديق لم يرما

 خير البرية لم تنسج ولم تحم

ظنوا الحمام وظنوا العنكبوت على

 من الدموع وعن عالٍ من الأطم

وقاية الله أغنت عن مضاعفة

The goodness and generosity that the cave contained,[19] the eyes of the disbelievers were blinded from it.

Thus, the truth (the Prophet salla Llahu ‘alayhi wa sallam) in the cave and the friend (Abu Bakr) did not rise, whilst they (the disbelievers) said, “There is no soul in the cave.”

They thought the dove and the spider, did not weave nor lay eggs on the greatest of the creation.

The protection of Allah sufficed for abundant tears and for high places (forts).

 

Al Imam al Bayhaqi narrated in al Dala’il, as well as Ibn ‘Asakir, thus:

 

أنه لما خرج رسول الله صلى الله عليه وسلم مهاجرا تبعه أبو بكر فجعل يمشي مرة أمامه ومرة خلفه ومرة عن يمينه ومرة عن يساره فقال له رسول الله صلى الله عليه وسلم ما هذا يا أبا بكر فقال يا رسول الله أذكر الرصد فأكون أمامك وأذكر الطلب فأكون خلفك ومرة عن يمينك ومرة عن يسارك لا آمن عليك فمشى رسول الله صلى الله عليه وسلم ليلته على أطراف أصابعه حتى حفيت رجلاه فلما رأى ذلك أبو بكر حمله على كاهله وجعل يشتد به حتى أتى فم الغار فأنزله ثم قال والذي بعثك بالحق لا تدخله حتى أدخله فإن كان فيه شيء نزل بي قبلك فدخل فلم ير شيئا فحمله فأدخله وكان في الغار خرق فيه حيات وأفاعي فخشي أبو بكر أن يخرج منهن شيء يؤذي رسول لله صلى الله عليه وسلم فألقمه قدمه فجعلن يضربنه ويلسعنه وجعلت دموعه تنحدر وهو لا يرفع قدمه حبا لرسول الله صلى الله عليه وسلم

When the Messenger of Allah salla Llahu ‘alayhi wa sallam set out to emigrate, Abu Bakr radiya Llahu ‘anhu followed him. Sometimes he would walk in front of him, sometimes behind him, sometimes to his right, and sometimes to his left. The Messenger salla Llahu ‘alayhi wa sallam asked him, “What is this, O Abu Bakr?”

He replied, “O Messenger of Allah, I think about being ambushed, so I come in front of you, and I remember being pursued, so I go behind you, sometimes to your right, and sometimes to your left. I do not feel safe for you.”

The Messenger salla Llahu ‘alayhi wa sallam walked that night on his toes until he was barefoot. When Abu Bakr saw that, he lifted him on his shoulder and began carrying him along until he reached the mouth of the cave and lowered him. Then he said, “By the One Who sent you with the truth, do not enter it until I enter it, for if there is something in it, it will afflict me before you.” Then he entered and did not see anything, so he carried the Prophet salla Llahu ‘alayhi wa sallam and brought him inside. There was a hole in the cave, which had snakes. Abu Bakr feared that something would come out and harm the Messenger salla Llahu ‘alayhi wa sallam, so he covered it with his foot. They began to strike and sting him, and his tears began to flow but he did not lift his foot out of love for the Messenger salla Llahu ‘alayhi wa sallam.[20]

 

Among the virtues of Abu Bakr al Siddiq radiya Llahu ‘anhu is the acquisition of companionship for himself, his parents, his children, and their children (i.e. his grandchildren). No other Companion attained this honour.[21] We have previously explained that he is the only one among the Companions that denial of his companionship is classified as disbelief.[22]

As for ‘Umar ibn al Khattab radiya Llahu ‘anhu, he was next to Abu Bakr in rank. The rise of Islam was at his hands. He raised it and developed it, made it victorious and elevated it. As for knowledge, he was divinely inspired. This is over and above the knowledge of insight. Revelation came down in conformance to him. ‘Umar conformed to his Lord in twelve issues. In his time, many new issues, his consultation with the Companions, his control of Ijma’, and his restriction of the battles of views arose that did not arise for anyone else. This was, despite his humility in food and clothing, until the Arabs and non-Arabs submitted to him. His shield was greater than anyone else’s sword. He expelled the Jews from the Arabian Peninsula and owned the treasures. He made Suraqah wear the bracelets of Khosrow, as the Prophet salla Llahu ‘alayhi wa sallam promised him.

In short, his virtues are countless and his merits are inexhaustible, to the point that some people said, “If someone said that ‘Umar was better than Abu Bakr, I would believe it,” even though this statement is rejected in reality, as I have indicated by quoting the words of Ibn al ‘Arabi. What I have indicated to is only one-tenth of what the people of knowledge, biography, and history have mentioned in their huge collections about the merits of al Faruq radiya Llahu ‘anhu.

After him is ‘Uthman radiya Llahu ‘anhu. He managed the people and the Islamic state for ten years wherein they rose up against him regarding it, due to their corrupt intentions, evil hearts, and the implementation of fate at their hands. His rank in asceticism is higher than those who came after him. He was able to restrain those who rose up against him with his clan, his companions, and the Companions of the Prophet salla Llahu ‘alayhi wa sallam. He refrained from that and submitted himself to protect the blood of the Ummah from being shed from his side. This was the pinnacle of constancy in fasting and standing (in Salah). He surpassed others in modesty to the point that even the angels were shy of him.

His status by the Prophet salla Llahu ‘alayhi wa sallam was high and sublime, to the point that the Prophet salla Llahu ‘alayhi wa sallam chose him as a husband for two of his daughters, one after the other, and said, “If I had another, I would marry her to you.” Can this noble status and great prestige be hidden from anyone with understanding and intelligence?

After him is ‘Ali radiya Llahu ‘anhu. He abandoned disbelief. Allah protected him from mixing with his family in his youth and he grew up in the lap of Islam. The Prophet salla Llahu ‘alayhi wa sallam chose him from among his clan for his righteous daughter Fatimah radiya Llahu ‘anha, and he displayed a level of bravery and courage in Islam that no one else had after the previous three (Khalifas). As for his status in knowledge, despite his young age, he achieved what would join him to the seniors. He issued fatawa for the Khalifas. His asceticism and lack of attention to the world are proverbial among the Arabs and non-Arabs. He did not desire leadership nor disputed for it until it came to him, to the point that the ignorant people who claim to follow him claimed that he did that out of Taqiyyah. Rather, he did it out of aversion from the world. He conducted himself among the enemies and opponents in a noble manner and treated them with honour. I will not lengthen the book by listing more narrations. We have previously mentioned what is sufficient about him.

May Allah be pleased with the four Khalifas and be pleased with us with them, make us all in this world in their group, and resurrect us tomorrow in their group, Amin.

 

NEXT⇒ Chapter 7 – Belief of the Ahlul Bayt, Sufis, and pious predecessors

[1]  Al Baqillani: Al Tamhid, pg. 191.

[2]  Ibn Raslan: Sharh Sunan Abi Dawood, 18/158.

[3]  Sunan al Tirmidhi, book on merits, 5/624, Hadith: 3698.

[4]  Al Taftazani: Sharh al Maqasid, 2/299; al Laqqani: ‘Umdat al Murid, 3/1108.

[5]  Al Nawawi: Tahdhib al Asma’ wa al Lughat, 2/405.

[6]  Surah al Tawbah: 40.

[7]  Tafsir al Qurtubi, 10/217.

[8]  Abu Hanifah: Al Wasiyyah, pg. 98.

[9]  Sunan al Tirmidhi, book on merits, 5/611, Hadith: 3667; Sahih Ibn Hibban, Hadith: 6863.

[10]  Al Tabarani: Al Mujam al Kabir, 12/89, Hadith: 12562; al Hakim: Al Mustadrak, Hadith: 4414.

[11]  Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 229; al Suyuti: Tarikh al Khulafa’, pg. 108.

[12]  Al Nawawi: Al Asma’ wa al Lughat, 1/81.

[13]  Al Asma’ wa al Lughat, 2/391.

[14]  Al Sa’d: Sharh al Maqasid, 3/302 (‘Uthmaniyyah print), 5/300 (‘Alam al Kutub print).

[15]  Al Nasafi: Tabsirat al Adillah, pg. 1811 (edited by Dr. Muhammad al Anwar), pg. 898 (French Institute print).

[16]  Al Baqillani: Al Tamhid, pg. 189.

[17]  Al Hakim: Al Mustadrak, book on knowledge of the Companions, mention of Bilal ibn Rabah, the Mu’adhin of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 25246.

[18]  See for example Abu al Mu’in al Nasafi: Tabsirat al Adillah, pg. 1194 (edited by Dr. Muhammad al Anwar), pg. 908 (French Institute print).

[19]  Ibn Hajar said in his Sharh, pg. 398:

ويحتمل أن يريد بالأول أي خير النبي صلى الله عليه وسلم وبالثاني أبا بكر الصديق وذلك لأنه آثر النبي صلى الله عليه وسلم بنفسه وماله

It is possible that by the first—i.e. goodness—he meant the Prophet salla Llahu ‘alayhi wa sallam, and by the second, he meant Abu Bakr al Siddiq, because he preferred the Prophet salla Llahu ‘alayhi wa sallam with his life and wealth.

[20]  Al Bayhaqi: Dala’il al Nubuwwah, 2/476; Tarikh Ibn ‘Asakir, 30/80.

[21]  Muqaddamat Ibn al Salah, pg. 539; al Nawawi: Tahdhib al Asma’ wa al Lughat, 2/388; al Ijabah li Irad ma Istadrakathu ‘Aisha ‘ala al Sahabah, pg. 39.

[22]  I quoted there the statements of some of the Imams that the rest of the Khulafa’ Rashidin were likewise, but not due to denial of text, but due to denial of tawatur.

BACK⇒ Return to Table of contents

 

Chapter 6

Signs attesting to superiority

 

In addition to the evidences from the Qur’an, Sunnah, and Ijma’—which are the mainstay in this chapter—there are signs and indications that attest to the validity of the standpoint of the Ahlus Sunnah in the issue of superiority. Our eminent Imams have pointed to them or many of them, even though they are not the ones relied upon to prove superiority, as is clear. In this chapter, I would like to mention some of these signs, so that the book is not deprived of them. I do not intend to be exhaustive, as that is not within the scope of someone like us. Some of these signs have been mentioned in various places in the previous chapters and some of them will come in the subsequent chapters as well. Whoever reads the book with consideration and contemplation will realise this.

Al Imam al Baqillani, after listing the proofs that attest to the superiority of Abu Bakr radiya Llahu ‘anhu, mentions the following:

 

على أنه لو يعلم جميع هذا من حاله ولم يتقدم له شيء مما ذكرناه من فضائله ومناقبه لكان ما ظهر منه بعد موت النبي صلى الله عليه وسلم من العلم والفضل والشدة في القول والفعل وتحصيل ما ذهب على غيره دلالة على اجتماع جلال الفضل والإمامة فيه بل لو لم يدل على ذلك من أمره إلا ما ظهر منه من التثقيف والتقدم والتشدد وسد الخلل وقمع الردة وأهلها في أيام نظره لكان في ذلك مقنع لمن وفق لرشده

However, if all of this was known about his condition, and none of the virtues and merits that we mentioned had preceded him, then what appeared from him after the demise of the Prophet salla Llahu ‘alayhi wa sallam of knowledge, virtue, strength in speech and action, and achieving what others could not, is an indication of the combination of great virtue and leadership in him. In fact, if nothing of his conduct indicated to this except the education, progress, strictness, filling the gap, and suppressing apostasy and its people during the days of his rule, then this would have been convincing to whoever was guided to the right path.[1]

 

He then discussed that in detail.

The scholars mentioned the characteristics and distinctions of Abu Bakr radiya Llahu ‘anhu. Some scholars indicated that he possessed more than thirty characteristics, which none of the Companions or other than them shared with him, and enumerated them.[2]

Al ‘Allamah al Sa’d, after narrating a number of verses and ahadith and mentioning the Ijma’ in Sharh al Maqasid, said the following:

 

وأما الأمارات فما تواتر في أيام أبي بكرمن اجتماع الكلمة وتألف القلوب وتتابع الفتوح وقهر أهل الردة وتطهير جزيرة العرب عن الشرك وإجلاء الروم عن الشام وأطرافها وطرد فارس عن حدود السواد وأطراف العراق مع قوتهم وشوكتهم ووفور أموالهم وانتظام أحوالهم

وفي أيام عمر من فتح جانب المشرق إلى أقصى خراسان وقطع دولة العجم وثل عرشهم الراسي البنيان الثابت الأركان ومن ترتيب الأمور وسياسة الجمهور وإفاضة العدل وتقوية الضعفاء ومن إعراضه عن متاع الدنيا وطيباتها وملاذها وشهواتها

وفي أيام عثمان من فتح البلاد وإعلاء لواء الإسلام وجمع الناس على مصحف واحد مع ما كان له من الورع والتقوى وتجهيز جيوش المسلمين والإنفاق في نصرة الدين والمهاجرة هجرتين وكونه ختن للنبي صلى الله عليه وسلم على ابنتين والاستحياء من أدنى شين وتشرفه بقوله عليه السلام عثمان أخي ورفيقي في الجنة‏ وقوله صلى الله عليه وسلم إنه‏ رجل يدخل الجنة بغير حساب

As for the signs, those consecutively narrated, during the era of Abu Bakr are:

    • Unity of the word.
    • Reconciliation of the hearts.
    • Succession of conquests.
    • Defeating the apostates.
    • Purification of the Arabian Peninsula from polytheism.
    • Expulsion of the Romans from Greater Syria and its outskirts.
    • Expulsion of the Persians from the borders of al Sawad and the outskirts of Iraq despite their strength and power, the abundance of their wealth, and the uniformity of their conditions.

During the era of ‘Umar:

    • The conquest of the eastern side to the farthest part of Khurasan.
    • Termination of the rule of the Persians and the collapse of their throne built with solid pillars.
    • The organisation of affairs and public policies.
    • The flowing of justice.
    • The strengthening of the weak.
    • His aversion from the goods, luxuries, and desires of this world.

During the era of ‘Uthman:

    • The conquest of countries and raising the banner of Islam.
    • Gathering the people on one Mushaf.
    • The piety and taqwa he possessed.
    • Equipping the Muslim armies.
    • Spending to assist din.
    • Migrating twice (to Abyssinia and then Madinah).
    • Being the son-in-law of the Prophet salla Llahu ‘alayhi wa sallam through two daughters.
    • Being bashful of the slightest blemish.
    • Being honoured by the Prophet’s salla Llahu ‘alayhi wa sallam statement, “‘Uthman is my brother and my companion in Paradise,”[3] and his salla Llahu ‘alayhi wa sallam determination, “He is a man who will enter Paradise without accountability.”[4]

 

If we discussed each one of the great qualities listed by al ‘Allamah al Sa’d, which were found in each of the three Khalifas—especially the Khalifah of the Prophet salla Llahu ‘alayhi wa sallam, the second of two when they were in the cave, Abu Bakr al Siddiq, the discussion will become too lengthy, which is not appropriate for such a concise book. How could it not be, when al Imam al Nawawi, after mentioning some of the virtues of Abu Bakr radiya Llahu ‘anhu, stated in Tahdhib al Asma’:

 

ومناقب الصديق رضي الله عنه لا يمكن استقصاؤها ولا الإحاطة بعشر معشارها إنما ذكرت هذه الأحرف تبركا للكتاب بذكره رضي الله عنه

The virtues of al Siddiq radiya Llahu ‘anhu cannot be fully explored nor can one encompass even a tenth of them. Rather, these few letters were mentioned to derive blessing for the book by mentioning him radiya Llahu ‘anhu.[5]

 

For example, the role of Abu Bakr radiya Llahu ‘anhu in stabilising Islam after the demise of the Prophet salla Llahu ‘alayhi wa sallam is a great feat for those who contemplate. It reminds us of what the Prophet salla Llahu ‘alayhi wa sallam did in establishing the Islamic state in the Arabian Peninsula, as disbelief and polytheism had spread in the Arabian Peninsula. The Prophet salla Llahu ‘alayhi wa sallam would be the one to erase it through his sword and tongue. Hypocrisy and apostasy had become widespread after his salla Llahu ‘alayhi wa sallam demise, and his heir Abu Bakr radiya Llahu ‘anhu would be the one to uproot it with his Jihad. Glory be to Him Who has a secret behind every evil, even if the blind cannot perceive it.

In the commentary of the verse:

ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ

He was only one of two. While they both were in the cave, he reassured his companion, “Do not worry; Allah is certainly with us.”[6]

 

Al Imam al Qurtubi states:

 

قال‏ بعض العلماء في قوله تعالى ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ مايدل على أن الخليفة بعد النبي صلى الله عليه وسلم أبو بكر الصديق رضي الله عنه لأن الخليفة لا يكون أبدا إلا ثانيا وسمعت شيخنا الإمام أبا العباس أحمد بن عمر يقول إنما استحق الصديق أن يقال له ثاني اثنين لقيامه بعد النبي صلى الله عليه وسلم بالأمر كقيام النبي صلى الله عليه وسلم به أولا وذلك أن النبي صلى الله عليه وسلم لما مات ارتد العرب كلها ولم يبق الإسلام إلا بالمدينة ومكة وجُواثا‏ فقام أبو بكر يدعو الناس إلى الإسلام ويقاتلهم على الدخول في الدين كما فعله النبي صلى الله عليه وسلم فاستحق من هذه الجهة أن يقال في حقه ثاني اثنين

قلت وقد جاء في السنة أحاديث صحيحة يدل ظاهرها على أنه الخليفة بعده وقد انعقد الإجماع على ذلك ولم يبق منهم مخالف والقادح في خلافته مقطوع بخطئه وتفسيقه وهل يكفر أم لا مختلف فيه والأظهر تكفيره‏

Some scholars mention that in the verse: He was only one of two while they both were in the cave, there is evidence that the Khalifah after the Prophet salla Llahu ‘alayhi wa sallam is Abu Bakr al Siddiq radiya Llahu ‘anhu because the Khalifah can never be anything but second. I heard our Sheikh, al Imam Abu al ‘Abbas Ahmed ibn ‘Umar say, “Only al Siddiq deserved to be called the second of two because he took over the leadership after the Prophet salla Llahu ‘alayhi wa sallam, just as the Prophet salla Llahu ‘alayhi wa sallam did it initially. That is when the Prophet salla Llahu ‘alayhi wa sallam passed away, all the Arabs turned apostate and Islam remained only in Madinah, Makkah, and Juwath. Abu Bakr radiya Llahu ‘anhu stood up and called the people to Islam and fought them until they entered the din, as the Prophet salla Llahu ‘alayhi wa sallam did. Thus, from this point of view, he deserved to be called the second of two.”

I say: There are authentic ahadith in the Sunnah, whose apparent meaning indicates that he is the Khalifah after the Prophet salla Llahu ‘alayhi wa sallam, and Ijma’ has been reached on that. There is no one who opposes that. Whoever criticises his Caliphate has certainly erred and is regarded a sinner. Will he be declared a disbeliever or not? There is a difference of opinion about it. What is most apparent is that he is a disbeliever.[7]

 

There are other matters that need to be mentioned in this chapter, the most important of which is his precedence in Islam. Al Imam Abu Hanifah deduced the superiority of Abu Bakr radiya Llahu ‘anhu from his precedence in Islam.[8] His statement will come later in chapter 8, Allah willing.

Many researchers from the Muhaddithin and theologians have declared that Abu Bakr radiya Llahu ‘anhu was the first person to accept Islam. In fact, al Tirmidhi in his Sunan and Ibn Hibban in his Sahih have narrated from Abu Bakr radiya Llahu ‘anhu himself that he said:

 

 ألست أحق الناس بها أي الخلافة ألست أول من أسلم

Am I not the most deserving of it—i.e. the Caliphate? Am I not the first to accept Islam?[9]

 

This has been narrated from ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma also; and his relationship with ‘Ali radiya Llahu ‘anhu is not hidden. Al Tabarani narrated in al Kabir and ‘Abdullah ibn Ahmed in Zawa’id al Zuhd from al Sha’bi, who said:

سألت ابن عباس من أول من أسلم قال أبو بكر ألم تسمع إلى قول حسان بن ثابت

فاذكر أخاك أبا بكر بما فعل

اذا تذكرت شجوا من أخي ثقة

 إلى النبي وأوفاها بمن حملا

خير البرية أتقاها وأعدلها

أول الناس منهم صدّق الرسلا

و الثاني التالي المحمود مشهده

I asked Ibn ‘Abbas as to who was the first person to accept Islam. He said, “Abu Bakr! Have you not heard the words of Hassan ibn Thabit?

If you remember a concern from a trustworthy brother, then remember your brother Abu Bakr for what he did.

The best of creation is the most pious and just to the Prophet salla Llahu ‘alayhi wa sallam and the most fulfilling of what he undertook.

The second, the next, whose outlook is praiseworthy, the first of them to believe in the Prophets.[10]

 

After discussing these narrations, al Hafiz al Suyuti and Sheikh Ibn Hajar al Haytami state—the wording is Ibn Hajar’s:

 

ومن‏ ثم ذهب خلائق من الصحابة والتابعين وغيرهم إلى أنه أول الناس إسلاما بل ادعى بعضهم عليه الإجماع

Hence, many of the Companions, Tabi’in, and others believed that he was the first of the people to embrace Islam. In fact, some claimed Ijma’ on it.[11]

 

 

Al Imam al Nawawi states in Tahdhib al Asma’:

 

وأولهم إسلاما خديجة بنت خويلد وأبو بكر هذا هو الصحيح واختلفوا في أيهما أسبق

The first of them to embrace Islam were Khadijah bint Khuwaylid and Abu Bakr. This is the correct view. They differed as to which of them was first.[12]

 

He further states:

 

وهو‏ أول من آمن بالنبي صلى الله عليه وسلم في أحد الأقوال وهو مذهب ابن عباس وعمرو بن عبسة وحسان بن ثابت الصحابيين وإبراهيم النخعي وغيرهم وقيل أولهم علي وقيل خديجة وادعى الثعلبي الإجماع فيه وأن الخلاف إنما هو في أولهم بعدها

He—i.e. al Siddiq—was the first to believe in the Prophet salla Llahu ‘alayhi wa sallam according to one of the views, which is the view of Ibn ‘Abbas, ‘Amr ibn ‘Abasah, Hassan ibn Thabit—from among the Companions, Ibrahim al Nakha’i, and others. It is said that the first of them was ‘Ali, and some say that it was Khadijah. Al Tha’labi claimed Ijma’ on this and that the difference of opinion was only about the first of them after her.[13]

 

Al ‘Allamah al Sa’d states in Sharh al Maqasid:

 

أما السابق إسلاما فقيل علي وقيل زيد بن حارثة وقيل خديجة وقيل أبو بكر وعليه الأكثرون على ما صرح به حسان بن ثابت في شعر أنشده على رؤوس الأشهاد ولم ينكر عليه أحد

As for the first to embrace Islam, it is said that it was ‘Ali, some say Zaid ibn Harithah, some say Khadijah, and some say Abu Bakr; and this is the majority view based on what Hassan ibn Thabit stated explicitly in a poem that he recited in public and no one objected to him.[14]

 

Al Imam Abu al Mu’in al Nasafi said in Tabsirat al Adillah:

 

وعلى قضية هذا قال أهل العلم إن من صدق محمدا عليه السلام بالرسالة ينال أبو بكر مثل ثوابه لأن النبي عليه السلام قال من‏ سن سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة وأبو بكر رضي الله عنه هو الذي سن السنة الحسنة وهو تصديق رسول الله عليه السلام فيكون له مثل أجر من آمن به إلى يوم القيامة وعن هذا قالوا إن عمر رضي الله عنه مع جلالة قدره وكثرة مناقبه ومحله الشريف في الإسلام كان حسنة من حسنات أبي بكر الصديق رضي الله عنهما

ثم من تورع منهم فقال أول من آمن بالنبي من النساء خديجة ومن الصبيان علي ومن العبيد زيد بن حارثة ومن الرجال الأحرار أبو بكر الصديق رضي الله عنهم أجمعين ثم كيفما كان فهو المقتدى لغيره في الإسلام إذ الناس لا يقتدون بالإناث والصبيان والعبيد إنما يقتدون بمن تمت مناقبه واشتهر بوفور العقل وكمال العلم وأصالة الرأي ولهذا لم يقتد أحد بمن سوى أبي بكر رضي الله عنه في ذلك بل اقتدوا به حتى آمن يوم إسلامه أو غده عثمان بن عفان والزبير بن العوام وطلحة بن عبيد الله وعبد الرحمن بن عوف وسعد بن أبي وقاص رضي الله عنهم

On this issue, the scholars said that whoever attests to the prophethood of Muhammad salla Llahu ‘alayhi wa sallam, Abu Bakr would receive the same reward as him, because the Prophet salla Llahu ‘alayhi wa sallam said, “Whoever initiates a good practice will receive its reward and the reward of whoever acts upon it until the Day of Qiyamah.” Abu Bakr radiya Llahu ‘anhu is the one who initiated the good practice, which is belief in the Messenger salla Llahu ‘alayhi wa sallam, so he will receive the same reward as whoever believes in him until the Day of Qiyamah. Accordingly, scholars say that ‘Umar radiya Llahu ‘anhu with his great status, many virtues, and noble position in Islam, was one of the good deeds of Abu Bakr al Siddiq radiya Llahu ‘anhu.

Then, whoever among them was cautious declared that the first to believe in the Prophet salla Llahu ‘alayhi wa sallam from among the women was Khadijah, from the children was ‘Ali, from the slaves was Zaid ibn Harithah, and from the free-men was Abu Bakr al Siddiq radiya Llahu ‘anhum. Thereafter, however it was, he (Abu Bakr) was the leader for others in Islam, as people do not follow women, children, and slaves. Rather, they follow that person whose virtues are complete and who is known for great intellect, perfect knowledge, and originality of opinion. Hence, no one followed anyone other than Abu Bakr radiya Llahu ‘anhu in that, rather they followed him, to such an extent that on the day of his conversion to Islam or the day after, ‘Uthman ibn ‘Affan, al Zubair ibn al ‘Awwam, Talhah ibn ‘Ubaidullah, ‘Abdur Rahman ibn ‘Awf, and Sa’d ibn Abi Waqqas radiya Llahu ‘anhum embraced Islam.[15]

 

Al Qadi al Baqillani, whilst mentioning the qualities of Abu Bakr radiya Llahu ‘anhu, states:

 

الدليل على ذلك سبقه إلى الإيمان والجهاد في سبيل الله بماله ونفسه… وتعاظم انتفاع النبي صلى الله عليه وسلم بدعوة بمن دعاه إلى الإيمان وإسلام من أسلم باستدعائه وبنائه مسجدا يدعو فيه إلى الإيمان وتصديق الرسول حتى قال الناس من آمن بدعاء أبي بكر أكثر ممن آمن بالسيف فمنهم عثمان وطلحة والزبير وغيرهم من علية الصحابة رضي الله عنهم وإنما أرادوا أكثر قوة ومنة لا أكثر عددا ممن آمن بالسيف

The evidence for that is his precedence in Islam and Jihad in the path of Allah with his wealth and his life… and the great benefit to the Prophet salla Llahu ‘alayhi wa sallam by his invitation of others towards Islam, the conversion of those who converted to Islam by his call, and his building of a Masjid wherein he called to faith and belief in the Prophet salla Llahu ‘alayhi wa sallam, to the point that people claimed, “Those who believed due to Abu Bakr’s call were more than those who believed through the sword.” Amongst them were ‘Uthman, Talhah, al Zubair, and others from the elite Companions radiya Llahu ‘anhum. They meant those who were more powerful and authoritative, not more in number than those who believed by the sword.[16]

 

As for some people’s view—such as the Shia—that ‘Ali radiya Llahu ‘anhu is the first to embrace Islam, this, in addition to its contradiction to the previous narrations, also contradicts what al Hakim narrated that Abu ‘Amr ibn ‘Abasah al Sulami asked the Prophet salla Llahu ‘alayhi wa sallam while he was staying in ‘Ukaz:

 

 يا رسول الله من معك في هذا الأمر فقال رجلان‏ أبو بكر وبلال قال فأسلمت عند ذلك فلقد رأيتني ربع الإسلام

“O Prophet of Allah, who is with you in this matter?”

He replied, “Two men, Abu Bakr and Bilal.”

He says, “I embraced Islam at that time, and I saw myself as the fourth person in Islam.”[17]

 

Likewise, what they claim that ‘Ali radiya Llahu ‘anhu never disbelieved in Allah because he was a child and had not reached puberty, contradicts their claim that he was the first person to embrace Islam, because if the Islam of a sane child is correct, then his disbelief before that is also a true and valid disbelief. If his disbelief and his being on the religion of his people is not valid because of its invalidity due to childhood, then his conversion to Islam was not valid on the day he embraced Islam, according to what many jurists and theologians have stated.[18]

Among his great virtues is his intense love and connection to the Prophet salla Llahu ‘alayhi wa sallam. No fair-minded Muslim can doubt that. The proofs for this are beyond the scope of observation and mention. Let us give one example, which is what happened to him with the Prophet salla Llahu ‘alayhi wa sallam on the day he emigrated to Madinah and they hid together in the cave. The first to enter the cave was Abu Bakr radiya Llahu ‘anhu. Something bit his hand, so he began wiping the blood from his finger while saying:

وفي سبيل الله ما لقيت

ما أنت إلا إصبع دميت

You are nothing but a finger that bled, what have you endured in the path of Allah.

 

Al Imam al Busayri, while recalling some of what transpired during the emigration of the Prophet salla Llahu ‘alayhi wa sallam with his Companion Abu Bakr radiya Llahu ‘anhu and their seeking refuge in the cave, states:

 كل طرف من الكفار عنه عمي

وما حوى الغار من خير ومن كرم

 وهم يقولون ما بالغار من أرم

فالصدق في الغار والصديق لم يرما

 خير البرية لم تنسج ولم تحم

ظنوا الحمام وظنوا العنكبوت على

 من الدموع وعن عالٍ من الأطم

وقاية الله أغنت عن مضاعفة

The goodness and generosity that the cave contained,[19] the eyes of the disbelievers were blinded from it.

Thus, the truth (the Prophet salla Llahu ‘alayhi wa sallam) in the cave and the friend (Abu Bakr) did not rise, whilst they (the disbelievers) said, “There is no soul in the cave.”

They thought the dove and the spider, did not weave nor lay eggs on the greatest of the creation.

The protection of Allah sufficed for abundant tears and for high places (forts).

 

Al Imam al Bayhaqi narrated in al Dala’il, as well as Ibn ‘Asakir, thus:

 

أنه لما خرج رسول الله صلى الله عليه وسلم مهاجرا تبعه أبو بكر فجعل يمشي مرة أمامه ومرة خلفه ومرة عن يمينه ومرة عن يساره فقال له رسول الله صلى الله عليه وسلم ما هذا يا أبا بكر فقال يا رسول الله أذكر الرصد فأكون أمامك وأذكر الطلب فأكون خلفك ومرة عن يمينك ومرة عن يسارك لا آمن عليك فمشى رسول الله صلى الله عليه وسلم ليلته على أطراف أصابعه حتى حفيت رجلاه فلما رأى ذلك أبو بكر حمله على كاهله وجعل يشتد به حتى أتى فم الغار فأنزله ثم قال والذي بعثك بالحق لا تدخله حتى أدخله فإن كان فيه شيء نزل بي قبلك فدخل فلم ير شيئا فحمله فأدخله وكان في الغار خرق فيه حيات وأفاعي فخشي أبو بكر أن يخرج منهن شيء يؤذي رسول لله صلى الله عليه وسلم فألقمه قدمه فجعلن يضربنه ويلسعنه وجعلت دموعه تنحدر وهو لا يرفع قدمه حبا لرسول الله صلى الله عليه وسلم

When the Messenger of Allah salla Llahu ‘alayhi wa sallam set out to emigrate, Abu Bakr radiya Llahu ‘anhu followed him. Sometimes he would walk in front of him, sometimes behind him, sometimes to his right, and sometimes to his left. The Messenger salla Llahu ‘alayhi wa sallam asked him, “What is this, O Abu Bakr?”

He replied, “O Messenger of Allah, I think about being ambushed, so I come in front of you, and I remember being pursued, so I go behind you, sometimes to your right, and sometimes to your left. I do not feel safe for you.”

The Messenger salla Llahu ‘alayhi wa sallam walked that night on his toes until he was barefoot. When Abu Bakr saw that, he lifted him on his shoulder and began carrying him along until he reached the mouth of the cave and lowered him. Then he said, “By the One Who sent you with the truth, do not enter it until I enter it, for if there is something in it, it will afflict me before you.” Then he entered and did not see anything, so he carried the Prophet salla Llahu ‘alayhi wa sallam and brought him inside. There was a hole in the cave, which had snakes. Abu Bakr feared that something would come out and harm the Messenger salla Llahu ‘alayhi wa sallam, so he covered it with his foot. They began to strike and sting him, and his tears began to flow but he did not lift his foot out of love for the Messenger salla Llahu ‘alayhi wa sallam.[20]

 

Among the virtues of Abu Bakr al Siddiq radiya Llahu ‘anhu is the acquisition of companionship for himself, his parents, his children, and their children (i.e. his grandchildren). No other Companion attained this honour.[21] We have previously explained that he is the only one among the Companions that denial of his companionship is classified as disbelief.[22]

As for ‘Umar ibn al Khattab radiya Llahu ‘anhu, he was next to Abu Bakr in rank. The rise of Islam was at his hands. He raised it and developed it, made it victorious and elevated it. As for knowledge, he was divinely inspired. This is over and above the knowledge of insight. Revelation came down in conformance to him. ‘Umar conformed to his Lord in twelve issues. In his time, many new issues, his consultation with the Companions, his control of Ijma’, and his restriction of the battles of views arose that did not arise for anyone else. This was, despite his humility in food and clothing, until the Arabs and non-Arabs submitted to him. His shield was greater than anyone else’s sword. He expelled the Jews from the Arabian Peninsula and owned the treasures. He made Suraqah wear the bracelets of Khosrow, as the Prophet salla Llahu ‘alayhi wa sallam promised him.

In short, his virtues are countless and his merits are inexhaustible, to the point that some people said, “If someone said that ‘Umar was better than Abu Bakr, I would believe it,” even though this statement is rejected in reality, as I have indicated by quoting the words of Ibn al ‘Arabi. What I have indicated to is only one-tenth of what the people of knowledge, biography, and history have mentioned in their huge collections about the merits of al Faruq radiya Llahu ‘anhu.

After him is ‘Uthman radiya Llahu ‘anhu. He managed the people and the Islamic state for ten years wherein they rose up against him regarding it, due to their corrupt intentions, evil hearts, and the implementation of fate at their hands. His rank in asceticism is higher than those who came after him. He was able to restrain those who rose up against him with his clan, his companions, and the Companions of the Prophet salla Llahu ‘alayhi wa sallam. He refrained from that and submitted himself to protect the blood of the Ummah from being shed from his side. This was the pinnacle of constancy in fasting and standing (in Salah). He surpassed others in modesty to the point that even the angels were shy of him.

His status by the Prophet salla Llahu ‘alayhi wa sallam was high and sublime, to the point that the Prophet salla Llahu ‘alayhi wa sallam chose him as a husband for two of his daughters, one after the other, and said, “If I had another, I would marry her to you.” Can this noble status and great prestige be hidden from anyone with understanding and intelligence?

After him is ‘Ali radiya Llahu ‘anhu. He abandoned disbelief. Allah protected him from mixing with his family in his youth and he grew up in the lap of Islam. The Prophet salla Llahu ‘alayhi wa sallam chose him from among his clan for his righteous daughter Fatimah radiya Llahu ‘anha, and he displayed a level of bravery and courage in Islam that no one else had after the previous three (Khalifas). As for his status in knowledge, despite his young age, he achieved what would join him to the seniors. He issued fatawa for the Khalifas. His asceticism and lack of attention to the world are proverbial among the Arabs and non-Arabs. He did not desire leadership nor disputed for it until it came to him, to the point that the ignorant people who claim to follow him claimed that he did that out of Taqiyyah. Rather, he did it out of aversion from the world. He conducted himself among the enemies and opponents in a noble manner and treated them with honour. I will not lengthen the book by listing more narrations. We have previously mentioned what is sufficient about him.

May Allah be pleased with the four Khalifas and be pleased with us with them, make us all in this world in their group, and resurrect us tomorrow in their group, Amin.

 

NEXT⇒ Chapter 7 – Belief of the Ahlul Bayt, Sufis, and pious predecessors

[1]  Al Baqillani: Al Tamhid, pg. 191.

[2]  Ibn Raslan: Sharh Sunan Abi Dawood, 18/158.

[3]  Sunan al Tirmidhi, book on merits, 5/624, Hadith: 3698.

[4]  Al Taftazani: Sharh al Maqasid, 2/299; al Laqqani: ‘Umdat al Murid, 3/1108.

[5]  Al Nawawi: Tahdhib al Asma’ wa al Lughat, 2/405.

[6]  Surah al Tawbah: 40.

[7]  Tafsir al Qurtubi, 10/217.

[8]  Abu Hanifah: Al Wasiyyah, pg. 98.

[9]  Sunan al Tirmidhi, book on merits, 5/611, Hadith: 3667; Sahih Ibn Hibban, Hadith: 6863.

[10]  Al Tabarani: Al Mujam al Kabir, 12/89, Hadith: 12562; al Hakim: Al Mustadrak, Hadith: 4414.

[11]  Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 229; al Suyuti: Tarikh al Khulafa’, pg. 108.

[12]  Al Nawawi: Al Asma’ wa al Lughat, 1/81.

[13]  Al Asma’ wa al Lughat, 2/391.

[14]  Al Sa’d: Sharh al Maqasid, 3/302 (‘Uthmaniyyah print), 5/300 (‘Alam al Kutub print).

[15]  Al Nasafi: Tabsirat al Adillah, pg. 1811 (edited by Dr. Muhammad al Anwar), pg. 898 (French Institute print).

[16]  Al Baqillani: Al Tamhid, pg. 189.

[17]  Al Hakim: Al Mustadrak, book on knowledge of the Companions, mention of Bilal ibn Rabah, the Mu’adhin of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 25246.

[18]  See for example Abu al Mu’in al Nasafi: Tabsirat al Adillah, pg. 1194 (edited by Dr. Muhammad al Anwar), pg. 908 (French Institute print).

[19]  Ibn Hajar said in his Sharh, pg. 398:

ويحتمل أن يريد بالأول أي خير النبي صلى الله عليه وسلم وبالثاني أبا بكر الصديق وذلك لأنه آثر النبي صلى الله عليه وسلم بنفسه وماله

It is possible that by the first—i.e. goodness—he meant the Prophet salla Llahu ‘alayhi wa sallam, and by the second, he meant Abu Bakr al Siddiq, because he preferred the Prophet salla Llahu ‘alayhi wa sallam with his life and wealth.

[20]  Al Bayhaqi: Dala’il al Nubuwwah, 2/476; Tarikh Ibn ‘Asakir, 30/80.

[21]  Muqaddamat Ibn al Salah, pg. 539; al Nawawi: Tahdhib al Asma’ wa al Lughat, 2/388; al Ijabah li Irad ma Istadrakathu ‘Aisha ‘ala al Sahabah, pg. 39.

[22]  I quoted there the statements of some of the Imams that the rest of the Khulafa’ Rashidin were likewise, but not due to denial of text, but due to denial of tawatur.