KHALIFAH ABU BAKR ASH-SHIDDIQ – PART 2

KHALIFAH ABU BAKR ASH-SHIDDIQ – PART 2

 

 

[ From the book “Companions of the Prophet” compiled by Mohamed & Albani ]

Edited for easy viewing by Blitz, http://www.roudhah.net/

 

 

 

2.         WITNESS TO TRUTH

2.1       Liberation of the Slaves

Slavery

During the times of Abu Bakr, slavery was a deep rooted institution, and was a conspicuous feature of Makkah. Most of the Quraish were slave owners and thus in the society of Makkah there was a considerable sprinkling of slaves. These slaves were the victims of exploitation, and were treated in an inhuman way by their masters. Many of the slaves were attracted by Islam, for in its teachings lay a charter of freedom for the distressed humanity. Islam preached the cult of equality. It stipulated that all persons were the slaves of God, and no person could be the slave of another person. When many slaves accepted Islam, the slave owners of Makkah felt much concerned, and considered such conversions as a threat to their economic interests.

Persecution of the slaves

Of all the persons who became Muslims, the slaves were the most vulnerable. These men of the Quraish who were converted to Islam continued to enjoy the protection of their respective tribes. The slaves enjoyed no such protection. In order to arrest the progress of Islam among the slaves, the Quraish accordingly resorted to a campaign of persecution and torture against the slaves who professed to be Muslims.

Bilal

Bilal, an Abyssinian who later became the ‘Muadhdhin‘ of Islam was a slave of Umayyah bin Khalaf. Bilal accepted Islam and thereupon his master subjected him to great torture. Umayyah would make Bilal lie down on the burning sand, and would place a huge block of stone on his chest. Umayyah would then ask Bilal to give up Islam, or he would be tortured to death. Umayyah would sometimes tie a rope round the neck of Bilal, and had him dragged in the streets. Sometimes Bilal was made to put on steel armor, and stand in the hot sun for hours. In spite of these tortures and threats, Bilal remained firm and steadfast in his faith in Islam. The condition of Bilal excited the pity of Abu Bakr. He purchased him from his master and set him free.

Abu Fakih.

Abu Fakih was a slave of Safwan bin Umayyah. Abu Fakih accepted Islam, and when Safwan came to know that Abu Fakih had become a Muslim, he subjected him to great torture. He would bind him with a rope, and drag him on the burning sand. Abu Fakih was asked to worship the idols, but he said that he would worship Allah alone. His master put a very heavy stone on his chest which brought out his tongue. In spite of these persecutions, the faith of Abu Fakih in Islam did not waver. When Abu Bakr came to know of the pitiable condition of Abu Fakih, he purchased him from his master and set him free.

Lubaynah

Lubaynah was a slave girl of Umar. She accepted Islam, and Umar who had not accepted Islam by that time would beat her mercilessly until he was tired. He would then say:

            “I have only stopped beating you, because I am tired.”

She would say:

            “May God treat you in the same way.”

He asked her to renounce Islam, but she stuck to her faith. When Abu Bakr came to know of her sad state, he paid for her, and set her free.

Al Nahdiah

Al Nahdiah and her daughter who became Muslims were the slaves of a lady of Bani Abdul Dar. Their mistress subjected them to great torture when she came to know that they had accepted Islam. Abu Bakr remonstrated with the lady at the treatment she meted out to her slaves. The mistress said:

“You have corrupted them; you may free them if you are so sympathetic to them.”

Abu Bakr paid the price asked for, and liberated the women.

Umm Ubays and Zinnira

Abu Bakr also liberated two women slaves, Umm Ubays and Zinnira. Abu Jahl beat Zinnira on her conversion to Islam to such an extent that she lost her eye sight. When she lost her eye sight the Quraish said that she had lost her sight because of the curse of Al Lat and Al Uzzah. She was asked to recant, but she remained steadfast in her faith in Islam. She prayed to God, and miraculously her eye sight was restored. Abu Bakr paid for these women and set them free.

Slaves liberated by Abu Bakr

Abu Bakr purchased the freedom of eight slaves – four men and four women. The men were Bilal, Abu Fakih, Ammar, and Abu Fuhayra. The women were: Lubaynah, Nabdiya, Umm Ubays, and Zinnira.

Abu Bakr’s father’s reaction to the liberation of slaves

Most of the slaves liberated by Abu Bakr were either women or old and frail men. The father of Abu Bakr said to him:

“Son, I hear you are freeing old and weak persons; why don’t you free healthy and strong persons who could be a source of strength to you?”

Abu Bakr replied that he was freeing the slaves for the sake of God, and not for his own sake.

Divine approval

The Holy Prophet of Islam was all praise for Abu Bakr for his generosity in purchasing the freedom of slaves who were tortured on the ground that they had accepted Islam.

The conduct of Abu Bakr was approved by God in the following verses of the Holy Quran:

“He who gives in charity and fears Allah And in all sincerity testifies to the Truth; We shall indeed make smooth for him the path of Bliss” – [ Quran:: 92: 5-7 ]

“Those who spend their wealth for increase in self-purification; And have in their minds no favor from any one For which a reward is expected in return, But only the desire to seek the Countenance, Of their Lord, Most High; And soon they shall attain complete satisfaction.” – [ Quran:: 92: 8-21 ]

2.2       Persecutions of the Quraish

The first public address about Islam. For three years the Muslims kept a secret of their faith, and prayed in secret. Abu Bakr always urged on the Holy Prophet that as Islam was the Truth, it should be declared publicly. The Holy Prophet assured Abu Bakr that Islam would be proclaimed publicly when Allah so commanded.

Some time in 613 C.E. the Holy Prophet received the Divine Command to make an open declaration of faith. At the first public meeting held to call the people to God, the first public address in the history of Islam, inviting the people to offer allegiance to the Holy Prophet was delivered by Abu Bakr. The Quraish were exasperated at this daring of the Muslims. In a fit of fury the Quraish young men rushed at Abu Bakr, and beat him mercilessly till he lost consciousness.

Conversion of the mother of Abu Bakr to Islam

Abu Bakr was carried to his home. When he regained consciousness, he did not care for his own wounds: he wanted to know how was the Holy Prophet. When Abu Bakr felt some relief, he insisted that he should be taken to the Holy Prophet. His mother agreed to take him to the Holy Prophet. When the Holy Prophet saw Abu Bakr coming to inquire about him when his own wounds had not healed. he was much impressed with the loyalty and faith of Abu Bakr. The Holy Prophet blessed Abu Bakr and kissed him on the forehead. Overwhelmed with emotion, the mother of Abu Bakr declared the article of faith and became a Muslim.

The Holy Prophet in the Ka’aba

One day the Holy Prophet went to the Ka’aba and circumambulated it. As he passed in front of the ‘Black Stone‘, and kissed it, some of the Quraish assembled there used foul language against him. The Holy Prophet kept quiet and took another round of the Ka’aba. As he came to the ‘Black Stone’ for the second time, the Quraish abused him again. The Holy Prophet did not mind them, and went moving around the Kaaba. As he completed the third round the Quraish abused him once again. This time he turned his face to them, and said:

“Listen to me O Quraish; I bring you slaughter.”

This overawed the Quraish and they dispersed.

The following day the Quraish assembled in the Kaaba, and vowed vengeance against the Holy Prophet. After some time, the Holy Prophet also came to the Ka’aba. The Quraish surrounded him and said:

            “Are you the one who has abused our gods?”

The Holy Prophet said that it was so. Thereupon the Quraish fell upon the Holy Prophet, and gave him a severe beating. When Abu Bakr came to know of this he rushed to the spot. He interposed himself between the Holy Prophet and the Quraish weeping and saying:

            “Would you kill a man for saying that Allah is his Lord.”

Thereupon the Quraish fell on Abu Bakr, and beat him. The beating was so severe that blood flowed from the head of Abu Bakr and clotted his hair. He did not mind his own injuries, and even on the sick bed, he expressed his anxiety about the safety and welfare of the Holy Prophet.

Uqba b Abi Mohit

Once when the Holy Prophet was saying prayers in the Ka’aba, Uqba b Abi Mohit, a Quraish young man threw his sheet round the neck of the Holy Prophet, and twisted it with a view to strangling him. Abu Bakr who hovered close by fell on Uqba and rescued the Holy Prophet.

Abu Lahab

When the Holy Prophet invited the people to Islam, his uncle Abu Lahab and his wife Umm Jamil became hostile to him. Umm Jamil would carry thorns and place them in the way of the Holy Prophet. About Abu Lahab and his wife, the Holy Prophet received the following revelation from God:

“Abu Lahab and his hands God blast his wealth and gains useless at the last. He shall roast in flames held fast. With his wife, the bearer of the wood aghast, On her neck a rope of palm fiber cast.”

Umm Jamil.

One day Umm Jamil came to the Ka’aba where Abu Bakr and the Holy Prophet were praying. She failed to see the Holy Prophet, and addressing Abu Bakr she said:

“I hear that Muhammad is satirizing me. If I find him I will smash him. We reject the reprobate. His words we repudiate; His religion, we loathe and hate.”

When Abu Bakr remonstrated with her, she abused him.

Persecutions of other Muslims

The persecutions of the Quraish were not confined to the Holy Prophet or Abu Bakr. Almost every Muslim convert became a victim of the persecutions of the Quraish.

When Usman b Affan who later became the third Caliph of Islam, was converted to Islam, he was bound and beaten by his uncle Hakam b Al’Aas.

When Zubair b Awam accepted Islam his uncle wrapped him in a mat, and passed smoke through his nose.

When ‘Abdullah bin Mas’ud recited the Quran in the Ka’aba, he was mercilessly beaten by the Quraish.

Umm Shareek a lady who accepted Islam was made to stand under the hot sun for three days, and was not allowed to drink water.

Khabbab when converted to Islam was forced by the Quraish to lie on live cinders.

Ammar when converted to Islam was thrown on burning sand and severely beaten till he lost consciousness. His mother Sumaiyya was stabbed to death by Abu Jahl. His father Yasir was tortured to death.

Suhaib was beaten so mercilessly that he lost his mental balance.

Reaction of Abu Bakr

Abu Bakr felt distressed at the persecution of the Muslims. He did all he could to alleviate the sufferings of the Muslims. Abu Bakr suffered along with other Muslims. He had a flourishing business, but as a result of his acceptance of Islam his business suffered a good deal. At the time of his conversion to Islam he had 40,000 dirhams with him. He spent a great part of this money for the relief of the Muslims in distress. Abu Bakr did not mind these sufferings, and the more he suffered the deeper became his faith in Islam. 

2.3       Protection of Ad-Dughna

Migration of the Muslims to Abyssinia. As more and more persons in Makkah became Muslims, the Quraish lost their nerve, and intensified their persecutions against the Muslims. Seeing the afflictions on his companions, the Holy Prophet advised them to migrate to Abyssinia, the ruler whereof was known for his tolerance. When the first batch of the Muslims migrated to Abyssinia, Abu Bakr decided to stay in Makkah to be by the side of the Holy Prophet.

Boycott against the Banu Hashim

Some time in 617 C.E., the Quraish enforced a boycott against the Banu Hashim, and the Holy Prophet and whole of Banu Hashim, except Abu Lahab and his family, were shut up in a pass away from Makkah. All social relations with the Banu Hashim were cut off and their state was that of a sort of imprisonment.

Three groups of the Muslims

At this stage the Muslims came to be divided in three groups. One group comprised of the emigrants to Abyssinia. The other group comprised of the Banu Hashim who were ex-communicated. The rest of the Muslims formed the third group. They were not ex-communicated. but there was no relaxation in their persecution by the unbelievers.

Abu Bakr’s migration

Abu Bakr belonged to the third group. He felt sad at the ex-communication of the Banu Hashim. As Abu Bakr looked around him he felt much distressed. With a heavy heart, Abu Bakr left Makkah one day with the intention to migrate to Abyssinia. He took the road to Yemen from where he was to sail for Abyssinia. When he had proceeded some five stages from Makkah, he met Ad-Dughna at Barka al Ghamaad. Ad-Dughna was an old friend of Abu Bakr. He was the chief of the Qarah tribe, a section of the Quraish. The Qarah tribe was in alliance with the Bani Zuhra.

Ad-Dughnas’s offer of protection

Ad-Dughna inquired of Abu Bakr as to where he was going, and he told him that he was going to seek refuge in Abyssinia as the Quraish of Makkah would allow him no peace. Ad-Dughna who had a high opinion about Abu Bakr said:

“O Abu Bakr, we cannot suffer you to go from Makkah. You are an asset to the city. You are always keen to fulfill the needs of others. You are so good and noble. I take you under my protection, and you should come back with me to Makkah. Rest assured no harm will come to you.”

Back in Makkah

Back in Makkah, Ad-Dughna declared that Abu Bakr was under his protection and that no one should molest him in any way. Abu Bakr built a small mosque by the side of his house. This was indeed the first mosque built in the history of Islam.

In this mosque Abu Bakr would pray and recite the Holy Quran. Abu Bakr was tender hearted and he was so overwhelmed with the depth of the Word of God that while reciting the verses he would burst into sobs and tears. He had a sweet melodious voice, and his recitation from the Holy Quran had a melody which appealed to the heart. Women and young men of the Quraish watched him pray and recite verses from the Holy Quran with particular interest, and they felt that if a man of the status and standing of Abu Bakr could be so overwhelmed with these words, these must be the Word of God and should have a ring of truth about them.

Withdrawal of the protection of Ad-Dughna

The Quraish felt nervous. They apprehended that if Abu Bakr continued his prayers in the open, he might attract some persons to him. Some of the leading Quraish went to Ad-Dughna and said:

“Have you given him this protection so that he may publicly injure our feelings? He recites the Quran in a sweet voice, and we fear that he may seduce our women and youth to his faith. You should advise him to pray indoors.”

Ad-Dughna saw Abu Bakr and advised him that the most expedient course for him was to pray indoors and not to annoy the Quraish. To Abu Bakr there could be no expediency in the matter of faith. He said to Ad-Dughna:

“You are advising me as I am under your protection. What if I renounce your protection?”

            “In that case I will have nothing to say” answered Ad-Dughna.

Thereupon Abu Bakr said:

“Under these circumstances I renounce your protection. The protection of Allah is enough for me.”

Ad-Dughna returned crest-fallen, and he told the Quraish that as Abu Bakr was no longer under his protection, they could deal with him direct in any way they liked.

2.4       Holy Prophet’s Engagement to Ayesha

Deaths of Abu Talib and Khadija

In 619 C.E. Abu Talib and Khadija died. Among the Muslims the year 619 C.E. came to be known as ‘The Year of Sorrow‘.

Abu Talib had been more than a father to the Holy Prophet. In spite of the strong pressure of the Quraish he had protected the Holy Prophet.

Khadija had been for the Holy Prophet more than a wife. She had placed all her wealth, which was considerable, at his disposal. She had given him love. She was the first person to be converted to Islam, and had been a pillar of strength for the Holy Prophet as well as the Muslims.

The passing away of Abu Talib and Khadija created a great vacuum in the life of the Holy Prophet, and he felt very lonely and disconsolate. In this hour of bereavement Abu Bakr tried to console the Holy Prophet, and he spent most of his time in his company. It was the endeavor of Abu Bakr that he should as far as possible fill the vacuum created by the deaths of Abu Talib and Khadija.

Holy Prophet’s marriage with Sauda

At the instance of Khawla binti Hakim the Holy Prophet married Sauda binti Zama’a. Sauda was an elderly lady and was among the early converts to Islam. She was a good housewife, and looked very well after the house and the children of the Holy Prophet.

Proposal for engagement to Ayesha

Khawla binti Hakim suggested to the Holy Prophet that he should marry some young lady as well who could keep him company. Whom could he marry, inquired the Holy Prophet. Khawla suggested that Ayesha the daughter of Abu Bakr would be a good choice. The Holy Prophet left it to Khawla to pursue the matter with Abu Bakr. Khawla approached Abu Bakr, and his wife Umm Ruman and made the proposal for the engagement of Ayesha to the Holy Prophet. Abu Bakr felt honored at the proposal, but his difficulty was that Ayesha was already engaged to Jubayr son of Mut’im, and it was against Abu Bakr’s code of conduct to break his pledge. When this difficulty was brought to the notice of the Holy Prophet, he said that God would Himself provide a way out of the difficulty.

Mut’im

Abu Bakr called at the house of A1Mut’im. Al-Mut’im was still a disbeliever, and Mu’tim’s wife said to Abu Bakr:

“O son of Abu Qahafa, suppose we married our son to your daughter, you would turn him into an infidel, and convert him to your religion“.

Abu Bakr made no reply, but turning to Mut’im said,

            “What does she mean? ”

Mut’im said indifferently:

            “She is saying what you have heard.”

Abu Bakr said:

            “This means that you repudiate the engagement.”

            “So let it be,” said Al-Mut’im.

Ayesha’s engagement to the Holy Prophet

At the repudiation of the engagement by Al-Mut’im, Abu Bakr felt happy, and returned home relieved of a great burden. God had Himself provided a way out of the difficulty. Abu Bakr hastened with the good news to Khawla, and asked her to invite the Holy Prophet to his house. The Holy Prophet responded to the call, and formally asked for the hand of Ayesha. Abu Bakr was overwhelmed with joy and emotion and said:

            “O Prophet of God, all that I have is yours.”

At a simple ceremony Ayesha was engaged to the Holy Prophet. It was, however, decided that the actual marriage ceremony would be held later.

Age of Ayesha

In most of the accounts that have come down to us, it is stated that at the time of her engagement to the Holy Prophet, Ayesha was a girl of six or seven years only. This appears to be an understatement. We have it on record that when Abu Bakr became a Muslim his children included Abdur Rahman, Abdullah, Asma, and Ayesha. Abu Bakr became a Muslim in 610 A.D. and Ayesha must be at least eleven or twelve years of age at the time of her engagement, and not six or seven years.

Abu Bakr’s relationship with the Holy Prophet

After the engagement of Ayesha to the Holy Prophet, the new relationship further strengthened the bond, between the Holy Prophet and Abu Bakr. Abu Bakr was now not merely a follower or a disciple; he was the Holy Prophet’s father-in-law as well. That added to his stature, and Abu Bakr felt elated at the honor.

2.5       Witness to Truth

Ascension

One night in 620 C.E., after the deaths of Abu Talib and Khadija when the Holy Prophet felt sad and disconsolate, and things for Islam appeared to be dark, the Holy Prophet was uplifted to the Heavens, and there he was assured of the destiny of Islam. After this experience of ascension the Holy Prophet declared that the previous night he had been carried from Makkah to Masjid al Aqsa at Jerusalem, and from there he had ascended to the heavens.

Reaction of the people

When the non-believing Quraish heard of this visitation to the heavens, they regarded it as an absurdity, and ridiculed the Holy Prophet for his declaration. They contended that a caravan took a month to reach Jerusalem, and another month to come back, and thus it was impossible for any one to go to Jerusalem and return in one night. They further held that it was fantastic that a man should ascend the heavens.

Reaction of Abu Bakr

There were some Muslims as well who wavered in their belief in the truth about the ascension of the Holy Prophet to the heavens. Some persons went to Abu Bakr, and told him of the news of the journey of the Holy Prophet to Jerusalem and ascension to the heavens. When some persons expressed doubts about the veracity of the ascension, Abu Bakr silenced them with the remarks:

“There are many things beyond one’s comprehension, and if Muhammad (peace be on him) says that he went to Jerusalem and ascended the heavens, it must be true for he never tells a lie, and being a prophet he commands resources that are not available to others.”

Witness to truth

On hearing the news, Abu Bakr hastened to the mosque where the Holy Prophet was describing his nocturnal journey to the people who had assembled there. After hearing the account, Abu Bakr stood up and said:

“All this is true. Your description is faithful and correct. I believe in every word of what you have said, for you say nothing but the truth. I testify that you are the Messenger of God, and God has placed invisible forces at your disposal. As such there is nothing improbable in your ascension to the heavens.”

Siddiq – the Veracious.

The Holy Prophet felt happy at what Abu Bakr had said. Addressing Abu Bakr, the Holy Prophet said:

“Verily, Abu Bakr you are the Siddiq. You have a penetrating vision and you can discern the truth which an ordinary person finds difficult to understand. Surely many things can be done under the command of Allah which ordinary human intellect may not be able to grasp.”

That is how Abu Bakr got the honorific title of ‘Siddiq’- the Veracious (Witness to Truth), which henceforward became a part and parcel of his name.

2.6       Ar-Rum

Persian conquests

Four years after the proclamation of the mission of the Holy Prophet, war broke out between the Persians and the Byzantines. The sympathies of the Quraish of Makkah was with the Persians who were polytheists. The Muslims on the other hand had their sympathies for the Byzantines who were Christians and believed in one God. In the war the Persians overran the Byzantine territories. Syria and Jerusalem fell to Persians in 614 C.E. The Persians next marched to Egypt and annexed it 616 C.E The Byzantines were defeated, and lost a good deal of territory. The Quraish of Makkah rejoiced at the victory of Persia. They took such victory to signify that their gods were superior to the God of the Christians arid the Muslims.

Surah Ar-Rum

It was at this stage that the Surah Ar-Rum was revealed. It provided:

“Alif, Lam Mim. The Greeks (Byzantines) have been defeated in a neighboring land; But after their defeat, they will gain a victory within a few years Allah’s is the command before and after. On the day that the Greeks win a victory, The believers will rejoice. Allah gives victory to whom He wills, He is the Mighty One, the Merciful. That is Allah’s promise. His promise can never be untrue; yet most men do not know it.”

Reaction of the Quraish

When the Holy Prophet informed his companions of the revelation, they felt very happy. When the revelation was made, the Byzantines lay low, and prima facie appeared difficult that the Byzantines would defeat the Persians and regain their territories. Even among the Muslims there were some persons who felt skeptic. Abu Bakr’s faith know no wavering. He felt confident that the prophesy would be fulfilled. When the unbelievers came to know of this revelation they ridiculed it. They said:

            “By Lat and Uzza, the Byzantines can never defeat the Persians.”

Abu Bakr had an altercation with some of the Quraish. He said:

            “How can the revelation of God be false?”

The Wager

Ubaiy b Khalf a Quraish leader said to Abu Bakr:

            “If you are sure, let us have a wager. That will show where the truth lies.”

Abu Bakr said:

            “Agreed“.

The revealed verses did not specify any time limit about the fulfillment of the prophesy. Abu Bakr consulted the Holy Prophet as to the time limit and he said that God willing the prophesy would be fulfilled within nine years. Abu Bakr accordingly entered into a wager agreement with Ubaiy b. Khalf. According to the agreement it was stipulated that the party which lost the wager would pay one hundred camels to the other party. The time limit for the fulfillment of the prophesy was fixed at nine years. It was further laid down that the agreement would be binding on the heirs of the parties.

Fulfillment of the prophesy.

Within a few years the Byzantines were strong enough to launch an attack against Persia. In the battle of Issus in 622 C.E. the Persians suffered the first defeat. Other battles were fought during 623-25 in which the Byzantines had the upper hand. The decisive battle was fought on the banks of the Tigris near the city of Mosul in 627 C.E. when Persia surrendered and asked for terms. As a result of this reverse there was a revolt against the Persian king Khosroes II who was killed by his own son Sherwayh. Sherwayh made peace with the Byzantines by abandoning all the conquests that Persia had made earlier. Thus the promise of God as made in Surah Ar-Rum was literally fulfilled. By this time Ubaiy was dead, but his heirs honored the agreement and gave a hundred camels to Abu Bakr!

They also accepted Islam, for the fulfillment of the prophesy was a proof positive of the truth of Islam. Abu Bakr gave away all the hundred camels as Sadaqa.

 

والله الموفق أعلم ؛ وصلى الله على محمد كلما ذكره الذاكرون؛ وغفل عن ذكره الغا فلون ؛ والسلام عليكم ورحمة الله

 

Surah Al-Fatihah, ayat 2

 

سُوْرَةُ الفَاتِحَةِ

 

 

 

بِسْم ِاللهِ الرَّحْمانِ الرَّحِيْم.

 اَلْحَمْدُ ِللهِ رَبِّ الْعَالمَِيْنَ؛ وَالصَّلاَةُ وَالسَّلاَمُ عَلى سَيِّدِنَا مُحَمَّدٍ سَيِّدِ اْلأَنْبِيَاءِ وَالْمُرْسَلِيْنَ؛ وَعَلى آلِهِ وَأَصْحَابِهِ الَّذِيْنَ هُمْ قُدْوَةُ الْعَارِفِيْنَ؛ وَعَلى تَابِعِيْهِمْ وَتَابِعِى التَّابِعِيْنَ لَهُمْ بِإِحْسَانِ إِلى يَوْمِ الدِّيْنِ. وَبِهِ نَسْتَعِيْنُ؛

أَمَّا بَعْدُ، فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللهِ، وَخَيْرُ الْهُدَى هُدَى مُحَمَّدٍ، وَشَرُّ الأُمُورِ مُحْدَثَاتُهَا، وَكُلُّ بِدْعَةٍ ضَلاَلَة، وَكُلَّ ضَلاَلَة فِي النَّار.

 

 

مَكِيَّةٌ وَآيَاتُهَا سَبْعٌ

عَدَدُالسُّوْرَةِ (١)

Bilangan Surah (1)

 

﴿ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ {1} الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ {2} الرَّحْمـنِ الرَّحِيمِ {3} مَالِكِ يَوْمِ الدِّينِ {4} إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ {5} اهدِنَــــاالصِّرَاطَ المُستَقِيمَ {6} صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ {7}‏ ﴾

 

 

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Makna Surah sudah diterangkan dalam bahagian sebelum ini.

 

 

AYAT

 

Istilah Ayat – (اَلآيَةُ) – “Al-Aayatu” pula asal maknanya adalah ‘alamat – (علامة). Di sini, maksudnya adalah::

 

(( كُلُّ كَلاَمٍ مُنْفَصِلٍ بِفَصْلٍ لَفْظِيٍّ ))

Ertinya::

 

            “Tiap-tiap perkataan yang bercerai-cerai dengan penceraian yang dilafazkan.”

 

Ayat yang mula-mula sekali diturunkan kepada nabi kita Nabi Muhammad (صلى الله عليه وسلم) untuk melantik baginda menjadi “Nabi Allah yang Khatamin Nabiyyin – (خَاتَمِ النَّبِيِّيْنَ) – maksudnya “kesudahan segala nabi-nabi”, di dalam gua Hira’ pada sebuah gunung di Makkah yang bernama Jabalun Nur – (جَبَلُ النُّوْرَ) iaitu [Surah Al-‘Alaq  ayat-ayat 1-5]::

 

﴿ إقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ {1} خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ {2} اقْرَأْ وَرَبُّكَ الأَكْرَمُ {3} الَّذِي عَلَّمَ بِالْقَلَمِ {4} عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ {5} ﴾

 

Ertinya::

 

[1]     Bacalah (wahai Muhammad) dengan nama Tuhanmu yang menciptakan (sekalian makhluk),

[2]     Dia menciptakan manusia dari sebuku darah beku;

[3]     Bacalah dan Tuhanmu Yang Maha Pemurah;

[4]     Yang mengajar manusia melalui pena dan tulisan;

[5]     Dia mengajarkan manusia apa yang tidak diketahuinya.

 

 

Kemudian ayat-ayat yang kedua diturunkan kepada Nabi (صلى الله عليه وسلم) untuk melantik baginda menjadi Rasul Allah kepada seluruh umat manusia hingga hari Qiamat, iaitu firman Allah Ta’ala[ Surah al-Muddatstsir, ayat-ayat 1-7]::

 

﴿ يَا أَيُّهَا الْمُدَّثِّرُ {1} قُمْ فَأَنذِرْ {2} وَرَبَّكَ فَكَبِّرْ {3} وَثِيَابَكَ فَطَهِّرْ {4} وَالرُّجْزَ فَاهْجُرْ {5} وَلاَ تَمْنُن تَسْتَكْثِرُ {6} وَلِرَبِّكَ فَاصْبِرْ {7} ﴾

Ertinya::

 

 

[1]  Wahai orang yang berselimut!

[2]  Bangunlah serta berilah peringatan dan amaran (kepada umat manusia).

[3]  Dan Tuhanmu, maka ucaplah dan ingatlah kebesaranNya!

[4]  Dan pakaianmu, maka hendaklah engkau bersihkan.

[5]  Dan segala kejahatan, maka hendaklah engkau jauhi.

[6]  Dan janganlah engkau memberi (sesuatu, dengan tujuan hendak) mendapat lebih banyak daripadanya.

[7]  Dan bagi (menjalankan perintah) Tuhanmu, maka hendaklah engkau bersabar (terhadap tentangan musuh)!

 

Ayat yang terakhir sekali diturunkan kepada nabi (صلى الله عليه وسلم) untuk menamatkan ayat Ahkam dan agama telah tamat dengan sempurna adalah ayat 3 Surah Al-Maidah::

 

﴿ حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلاَّ مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُواْ بِالأَزْلاَمِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُواْ مِن دِينِكُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِيناً فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴾

Ertinya::

 

”Diharamkan kepada kamu (memakan) bangkai (binatang yang tidak disembelih) dan darah (yang keluar mengalir) dan daging babi (termasuk semuanya) dan binatang-binatang yang disembelih kerana yang lain dari Allah dan yang mati tercekik, dan yang mati dipukul dan yang mati jatuh dari tempat yang tinggi dan yang mati ditanduk dan yang mati dimakan binatang buas, kecuali yang sempat kamu sembelih (sebelum habis nyawanya) dan yang disembelih atas nama berhala dan (diharamkan juga) kamu merenung nasib dengan undi batang-batang anak panah. Yang demikian itu adalah perbuatan fasik.

 

Pada hari ini, orang-orang kafir telah putus asa (daripada memesongkan kamu) dari agama kamu (setelah mereka melihat perkembangan Islam dan umatnya). Sebab itu janganlah kamu takut dan gentar kepada mereka, sebaliknya hendaklah kamu takut dan gentar kepadaKu.

 

Pada hari ini, Aku telah sempurnakan bagi kamu agama kamu dan Aku telah cukupkan nikmatKu kepada kamu dan Aku telah redakan Islam itu menjadi agama untuk kamu.

 

Maka sesiapa yang terpaksa kerana kelaparan (memakan benda-benda yang diharamkan) sedang ia tidak cenderung hendak melakukan dosa (maka bolehlah dia memakannya), kerana sesungguhnya Allah maha Pengampun, lagi Maha Mengasihani.”

Tetapi, ayat yang akhir sekali diturunkan kepada Nabi (صلى الله عليه وسلم) di akhir hayat baginda mengikut kebanyakan ahli ta’wil adalah ayat 281, Surah Al-Baqarah::

 

﴿ وَاتَّقُواْ يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ ﴾

 

Ertinya::

 

“Dan peliharalah dirimu dari (azab yang terjadi pada) hari yang pada waktu itu kamu semua dikembalikan kepada Allah. Kemudian masing-masing diri diberi balasan yang sempurna terhadap apa yang telah dikerjakannya, sedang mereka sedikit pun tidak dianiaya (dirugikan).”

 

 

Ayat-ayat Allah diturunkan  daripada Luh Mahfudz – (لوح محفوظ) ke langit yang pertama di tempat yang bernama Baitil Izzah – (بَيْتِ الْعِزَّةْ) dengan sekali turun sahaja (yakni sekaligus), iaitu pada malam dua puluh empat (24) Ramadhan di saat Lailatul Qadr – (ليلة القدر), sebagaimana yang dinyatakan dengan firman Allah  [ Surah Al-Qadr, ayat 1]::

 

﴿ إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ ﴾

Ertinya::

 

Sesungguhnya Kami telah menurunkan (Al-Quran) ini pada Malam Lailatul-Qadar,

 

Malam Lailatul Qadr itu secara ringkasnya bermaksud ”malam meluluskan takdir Allah.”

 

Kemudian, ayat-ayat Allah itu tadi diturunkan kepada nabi (صلى الله عليه وسلم) dengan jalan beransur-ansur, sedikit demi sedikit mengikut kehendak masa dan manusia di masa itu. Ianya memakan masa selama kira-kira dua puluh tiga (23) tahun, tiga belas (13) tahun di masa nabi (صلى الله عليه وسلم) di Makkah, dan sepuluh (10) tahun di masa nabi (صلى الله عليه وسلم) di Madinah.

 

Perkara-perkara yang besar terkandung di dalam Al-Quran adalah untuk

 

¤          mentauhidkan (mengEsakan) Allah (سبحانه وتعالى),

¤          membuka fikiran manusia kepada mempercayai segala perkara ghaib yang diberitahukan Allah yang disampaikan melalui nabi-Nya, seperti para malaikat, dan rahsia-rahsia Allah di dalam kitab-kitab-Nya,

¤          memerhatikan pimpinan rasul-rasul-Nya,

¤          mempalingkan pandangan manusia daripada dunia yang akan ditinggalkan kepada Akhirat yang akan mereka pergi kepadanya, dan qadar-qadar (yakni ketetapan-ketetapan) Allah,

¤          membawa undang-undang Allah yang jadi agama-Nya,

¤          suruh tegah, dan lain-lainnya,

¤          kisah,

¤          amtsal – (امثال), iaitu perumpamaan-perumpamaan,

¤          iktibar – (اعتبار), iaitu pengajaran,

¤          hujah-hujah,

 

dan lain-lain keterangan akan tiap-tiap sesuatu.

 

Diceritakan oleh Ibnu Mas’ud (رضى الله عنه), daripada nabi (صلى الله عليه وسلم), bahawa baginda bersabda::

 

            ”Adalah kitab-kitab yang dahulu diturunkan daripada pintu yang satu di atas (yakni dengan) bahasa yang satu. Dan diturunkan Quran daripada tujuh pintu di atas (yakni dengan) tujuh bahasa, iaitu:: amaran, suruh, halal, haram, hukum yang ditetapkan, perkara-perkara yang disamarkan, dan amtsal (yakni segala perumpamaan).

 

            Maka halalkanlah segala yang halalnya, dan haramkanlah segala yang haramnya. Perbuatlah perkara-perkara yang kamu disuruh mengerjakannya, jauhilah perkara-perkara yang dilarang kamu mengerjakannya. Ambillah pengajaran dengen perumpamaannya. Amalkanlah dengan ayat-ayat hukumnya. Berimanlah dengan ayat-ayat samar-samarnya.

 

            Dan katakanlah beriman kami dengannya, tiap-tiap itu daripada sisi Tuhan kami.”

 

(والله أعلم).

 

---

 

﴿ بِسْم ِاللهِ الرَّحْمانِ الرَّحِيْم. ﴾

 

2– ﴿ الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ ﴾

Segala puji tertentu bagi Allah, Tuhan yang Memelihara dan Mentadbirkan sekalian alam.

 

---

 

Kalimah [الْحَمْدُ للّهِ] – Alhamdulillah itu maknanya mengikut keterangan Ibnu ’Abbas (رضى الله عنه) adalah [اَلشُّكْرُ للهِ]  iaitu ertinya “terima kasih bagi Allah”, dan ingatkan pemberian-Nya, dan mengaku dengan nikmat petunjuk-Nya.

 

Sabda Nabi (صلى الله عليه وسلم) kepada Hakam bin ’Umair::

 

            ”Apabila engkau berkata (الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ), maka engkau telah bersyukur dengan Allah, dan Allah menambah (nikmat-Nya) akan engkau.”

 

 

Kalimah [رَبِّ] itu maknanya ”Tuhan”. Dari segi bahasa pula, ertinya adalah ”tuan penghulu yang ditaati”, dipanggil tuan.  Misalnya, seorang lelaki yang berbuat baik bagi sesuatu dipanggil tuan bagi sesuatu itu. Demikian juga, orang yang mempunyai sesuatu dipanggil tuan sesuatu itu.

 

Maka Allah (سبحانه وتعالى) itu ialah ”tuan yang mempunyai”, ”tuan yang berbuat baik”, dan tuan penghulu yang ditaati oleh sekelian ’alam – (عَالَمْ) dengan menyerah diri, atau dengan jalan tergagah (terkena atau terpaksa) di mana menyerah diri  oleh orang-orang yang taat, dan tergagah oleh kehendak qadha’ Allah ke atas sekelian makhluk-Nya.

 

 

Kalimah [الْعَالَمِينَ] itu pula bermaksud ”sekelian ’alam” [ selepas ini ditulis alam sahaja sebagaimana dalam bahasa Melayu ]. Alam itu nama bagi segala bahagian-bahagian dan jenis kumpulan ”ummat” makhluk Allah Ta’ala. Jadi, tiap-tiap satu bahagian makhluk Allah Ta’ala itu satu-satu alam masing-masingnya; iaitu alam manusia, alam jin, alam Malaikat, alam langit, alam bumi, alam burung, dan lain-lain alam. Dan ahli tiap-tiap kurun dan abad, tiap-tiap bahagian umat satu-satu alam di zaman tersebut.

 

Tiap-tiap segala jenis alam sebagaimana yang diterangkan di atas tadi itu kesemuanya milik kepunyaan Allah, tidak sedikitpun berkongsi atau bersyarikat dengan yang lain daripada Allah (سبحانه وتعالى). Maka dengan itu, segala puji-pujian itu hak kepunyaan Allah (سبحانه وتعالى) semata-mata.

 

والله الموفق أعلم ؛ وصلى الله على محمد كلما ذكره الذاكرون؛ وغفل عن ذكره الغا فلون ؛ والسلام عليكم ورحمة الله

 

 

KHALIFAH ABU BAKR ASH-SHIDDIQ – PART 1

 

KHALIFAH ABU BAKR ASH-SHIDDIQ – PART 1

[ From the book “Companions of the Prophet” compiled by Mohamed & Albani ]

Edited for easy viewing by Blitz, http://www.roudhah.net/

1.         BEFORE AND AFTER CONVERSION TO ISLAM

1.1       Pre-Islamic Period

Date of birth

The exact date of birth of Abu Bakr is not known. According to traditions he was younger than the Holy Prophet of Islam by two years and a few months. As the Holy Prophet was born in 571 CE, we can safely hold that Abu Bakr was born at Makkah some time in the year 573 C.E.

The family

Abu Bakr’s father was Othman surnamed Abu Qahafa, and his mother was Salma surnamed Umm-ul-Khair. They belonged to the Bani Taim branch of the Quraish.

The genealogy of Abu Bakr joined with that of the Holy Prophet, eight generations back in their common ancestor Murrah.

The Holy Prophet was the son of Abdullah, who was the son of Abdul Muttalib, who was the son of Hashim, who was the son of Abd Manaf, who was the son of Qussayi, who was the son of Kulab, who was the son of Murrah.  

Abu Bakr was the son of Othman, who was the son of ‘Amar, who was the son of ‘Amr, who was the son of Ka’ab, who was the son of Sa’ad, who was the son of Taim, who was the son of Murrah.

Name

The original name of Abu Bakr was Abdul Ka’aba-the servant of Kaaba. Some children were born to his parents before him, but they did not survive. When he was born, he was taken to the Ka’aba, dedicated to the gods of Ka’aba, and named Abdul Ka’aba.

Childhood

Abu Bakr’s family enjoyed affluence, and he was born with the proverbial silver spoon in his mouth. No detailed accounts are available about the life of Abu Bakr during the period of childhood. Like other Arab children, he spent early years in the open air of the desert. He grew as a typical son of the soil. The leanness and barrenness of the land around him was reflected in his physique. He was lean and thin with a slender constitution, but was otherwise very hardy and had a strong mind. He had the tenacity and the strength of the rocks around him. Like the golden sand of the desert, his face glowed with a white and red complexion. By all standards he was beautiful, and for his beauty he earned the surname of ‘Atiq’.

Abu Bakr

Having been bred up in the early years in the midst of the Bedouins who called themselves ‘Ahl-i-Ba’eer’- the people of the camel, he developed particular fondness for camels. In the early years he played with the young ones of the camels, and his love for the camels earned him the surname of “Abu Bakr-the father of the foal of the camel.”

Abu Bakr’s encounter with the idols of the Ka’aba

A story is preserved that once when Abu Bakr was a child, his father took him to the Ka’aba, and asked him to pray before the idols. His father went away to attend to some other business, and Abu Bakr was left alone with the idols. Addressing an idol, Abu Bakr said, “O my God, I am in need of beautiful clothes, bestow them on me.” The idol remained indifferent. Then Abu Bakr addressing another idol said, “O God, give me some delicious food. I am so hungry.” The idol remained cold to the prayer. That exhausted the patience of young Abu Bakr. He lifted a stone, and addressing an idol said, “Here I am aiming a stone; if you are a God protect yourself.” Abu Bakr hurled the stone at the idol, which broke into pieces. Abu Bakr left the Ka’aba. Thereafter Abu Bakr never prayed to the idols in the Ka’aba. This Abraham style of encounter with the idols made Abu Bakr a Muslim at heart long before his formal profession of Islam.

The monk Bahira

Jalal-ud-Din Syuti has preserved an account that when at the age of twelve, the Holy Prophet accompanied his Uncle Abu Talib along with a trade caravan, Abu Bakr was also with the caravan. The Holy Prophet reclined under a lote tree.

The monk Bahira asked Abu Bakr as to who was the person who was reclining under the lote tree. Abu Bakr told the monk that he was Muhammad the son Abdullah.

Thereupon the monk said, “Then, by Allah he is the prophet for none has taken shelter under this tree since the time of Jesus, the son of Mary.” The war of Fijar.  

During the eighties of the sixth century, there was the war of Fijar between the Hawazin and the Quraish. We know that the Holy Prophet participated in this war, and his role lay in picking up the stray arrows thrown by the enemy, and handing to his Uncle Abu Talib. The sources are silent about the participation of Abu Bakr. We can, however, safely presume that Abu Bakr would have also participated in this war and played some peripheral role. Hilf-ul-Fudul.

After the war of Fijar, the “Hif-ul-Fudul” was set up at Makkah. Its avowed object was to help all wronged persons I the redressing of their wrongs. The Holy Prophet often said that he was proud of the oath that he had taken about the fulfillment of the objectives of the “Hilf-ul-Fudul.”

The sources make no reference to Abu Bakr in this respect. The organization was set up at the house of Abdullah b Jad’aan who belonged to the same clan of the Quraish as Abu Bakr, we have thus reason to presume that Abu Bakr was also a member of the league and subscribed to its objective. Disciplined life. Though bred and brought up in an aristocratic family in the midst of an idolatrous society, conspicuous for indulgence in wine, women, and gambling.

Abu Bakr resisted these temptations and led a disciplined life avoiding the frolics, frivolities, and dissipations that characterized the life of the contemporary youth of Makkah. Once Abu Bakr was asked whether he ever drank wine during the days of ignorance. He replied, “God forbid, I never touched wine even in the days of ignorance.” He was asked, “why“, and he said, “I sought to preserve my reputation and retain my decorum, and verily he who drinks wine destroys his reputation and his decorum.” This shows that Abu Bakr enjoyed a good reputation and was known for his decorum.

Education

As in the case of other Arab children, he did not receive any formal education. He was, however, a keen observer and observed things around him with a keen sense of perception. Even at an early age, he developed an eloquent way of expression. He even composed verses. He used to attend the annual fair at ‘Ukaz, and participate in poetical symposia. He had a very good memory, and could recite verses after he had heard them only once.

Occupation

At the age of eighteen, Abu Bakr went into trade and adopted the profession of a cloth merchant which was the family’s business. Makkah was a commercial center at the crossing of the caravan routes from Yemen to Syria and Iraq to Abyssinia, and the Quraish of Makkah sponsored trade caravans to Yemen, Syria, Iraq, and Abyssinia.

Abu Bakr traveled extensively with such caravans. Business trips took him to Yemen, Syria, and elsewhere. These travels brought him wealth, added to his experience, and broadened his outlook. He was honest, hardworking, steadfast. generous, hospitable, and diligent. These qualities paid rich dividends. His business flourished and he rose in the scale of social importance. He came to be recognized as one of the richest merchants of Mecca.

Political office

While still a young man, Abu Bakr came to be recognized as the chief of the Bani Taim section in spite of the fact that his father was alive. Abu Bakr was assigned the office of awarding blood money in cases of murder. His office was something like the office of an Honorary Magistrate. His judgments and awards were always fair and just which satisfied the parties.

His marriages and children.

Abu Bakr’s first wife was Qutaila. She belonged to the Bani Amar. She was the mother of Asma and Abdullah. Some time later, Abu Bakr married another wife Umm Ruman. She was a widow and belonged to the Bani Kinana section. She was the mother of Abdur Rahman and Ayesha.

Character of Abu Bakr.

In spite of being a rich man, Abu Bakr was of a meditative cast of mind. As a trader he did not indulge in trade tricks. He stood for fair deals, and above board transactions. He came to enjoy reputation for honesty, and integrity. He had a wide circle of friends, and commanded considerable influence in the contemporary society of Makkah. He had a flair for social work. He delighted in attending to the sick, and looking after the poor. He gave rich bounties to the poor, and felt pleasure in helping those in distress.

Genealogical lore

Abu Bakr was expert in genealogical lore. He knew intimately who was who in Makkah, and what was his ancestry. He carried in his head minutes” details about the genealogies of various families in Makkah He raised genealogy to the dignity of a science Abu Bakr had all the elements that make a historian or a scientist.

Abu Bakr and the Holy Prophet

When Muhammad (peace be on him) married Khadija and shifted to her house, he became a neighbor of Abu Bakr who lived in the same locality. That was the quarter of Makkan aristocracy. Like the house of Khadija, the house of Abu Bakr was double storied and palatial in structure.

As neighbors Muhammad (peace be on him), and Abu Bakr came in contact with each other, and were mutually attracted. Both of them were of the same age. Both of them were traders and good managers. Both of them were kind hearted and tender hearted gentlemen who felt for others. Both of them were men of strong and sterling character. They were men of strong convictions, and when they came to hold a particular view they knew no wavering. They never minced matters and always called a spade a spade. Both of them were critical of the evils that honeycombed the idolatrous society of Makkah. They had an identity of views on various matters. They felt themselves to be kindred spirits, and that set the base for life-long attachment between the two men who were destined to make history.

1.2       Conversion to Islam

Birth of Islam

One day in the year 610 C.E. when Muhammad (peace be on him) was praying in the cave of Hira outside Makkah, the angel Gabriel appeared to him, and conveyed to him the tidings that Allah had chosen him as His Messenger, and he was to convey to the people the message of Islam. That was a novel sensation.

As the Holy Prophet came home, he felt agitated. Khadija comforted him, and was the first person to be converted to Islam. Khadija consulted her cousin Waraqa who was proficient in religious lore. He gave Khadija the glad tidings that her husband was the Prophet of God, about whose advent there were references in the scriptures of the Jews and the Christians. After Khadija, Ali, then a young boy living with the Holy Prophet, accepted Islam. Thereafter Zaid b Harith a slave whom the Holy Prophet had adopted as his son became a Muslim.

Abu Bakr’s conversion to Islam

When the Holy Prophet gave the call of Islam, Abu Bakr was out of Makkah. He had gone on a business trip to Yemen. When Abu Bakr returned to Makkah, he was informed by some of his friends that in his absence Muhammad (peace be on him) had declared himself as the Messenger of God, and proclaimed a new religion. On hearing this, Abu Bakr lost no time in calling on the Holy Prophet.

The Holy Prophet told Abu Bakr full details of his experience in the cave of Hira, the visitation of the angel Gabriel, and the command of Allah to call the people to Him. On hearing the account, Abu Bakr felt inspired. He felt convinced that what the Holy Prophet had said was the truth. Overwhelmed with emotion, and elated with joy at the discovery of the truth, Abu Bakr said, “I believe in you and your mission from the depths of my heart. I testify and confirm that what you say is the truth. Call me to your religion, for verily you are the Prophet of God and that is a great honor.”

The Holy Prophet stretched his hand, and Abu Bakr grasped it reverently as a mark of faith and allegiance. He declared with great solemnity, “There is no god but Allah, and Muhammad is His prophet and messenger.” This declaration forged new bonds between the Holy Prophet and Abu Bakr. Heretofore only three family members of the Holy Prophet, namely Khadija, Ali, and Zaid bin Harith had accepted Islam. Abu Bakr was the first person outside the family of the Holy Prophet to become a Muslim.

Significance of the conversion of Abu Bakr. In the annals of Islam, the conversion of Abu Bakr was an event of great significance. Abu Bakr was a rich merchant, and his business depended on the goodwill of the people around him. He knew that his conversion to the new faith would make him unpopular with people around him, and that would adversely affect his business. He was well aware that by such conversion he would be inviting the wrath and hostility of the Quraish. But his mind was made up. He felt convinced that Muhammad (peace be on him) had discovered the truth, and was required of him was to support the cause of the truth, whatever the cost.

Prior to his conversion, Abu Bakr asked no questions; he did not enter into any argument, he laid down no conditions; and he wanted no assurances. He did not hesitate even for a moment; no doubts assailed him; and there was no wavering in his mind. His declaration of faith in Islam was spontaneous as if he had been waiting for such a declaration all his life.

Years later, the Holy Prophet recalling the conversion of Abu Bakr said, “Whenever I offered Islam to any one, he always showed some reluctance and hesitation and tried to enter into an argument. Abu Bakr was the only person who accepted Islam without any reluctance or hesitation, and without any argument.”

Reasons for the ready acceptance of Islam by Abu Bakr. Apart from Abu Bakr, Khadija was the other person who had accepted Islam readily and without any hesitation. In the case of Khadija we know that she had already a premonition that Muhammad (peace be on him) was destined to be a prophet. Indeed she had been prompted to marry Muhammad (peace be on him) because she had an inner conviction that a great destiny awaited Muhammad.

It appears that Abu Bakr had a similar inner conviction that a great destiny awaited Muhammad (peace be on him). There is a story that when Muhammad at the age of twelve accompanied his uncle Abu Talib along with a trade caravan to Syria, and the monk Bahira on seeing Muhammad (peace be on him) had foretold prophethood for him, Abu Bakr was also with the caravan, and since that day Abu Bakr had harbored the conviction that Muhammad (peace be on him) was going to be a prophet. Abu Bakr traveled extensively, and in the course of such travels he had the occasion to learn from the Jewish rabbis and the Christian monks that the advent of a prophet was expected. This implies that Abu Bakr was already expecting the advent of a prophet, and when Muhammad (peace be on him) proclaimed his prophethood, and by first hand knowledge, Abu Bakr knew of the stainless character of Muhammad (peace be on him), he felt certain that Muhammad (peace be on him) was the prophet whose advent was expected, and as such there was no hesitation on his part in accepting the new faith.

As-Suyati’s account of the premonition of Abu Bakr about the advent of the Holy Prophet. In As-Suyuti’s book History of the Caliphs, there is an account which corroborates the conclusion that Abu Bakr had a premonition about the advent of the Prophet. It is related that before Muhammad (peace be on him) had declared his mission, Abu Bakr had visited Waraqa bin Naufal, who was expert in Scriptures, and Waraqa had told Abu Bakr of the advent of the Prophet. According to As-Suyuti, Abu Bakr is reported to have declared: “I had a premonition about the advent of the Prophet. Therefore when the Apostle of God was sent, I believed in him. and testified to him.”

According to Al Bayhaqi as quoted by As-Suyuti, Abu Bakr accepted Islam readily because he had been accustomed to behold the proofs of the prophetic mission. Al Bayhaqi also states on the authority of Aba Maysarah, the freed man of Abbas an uncle of the Holy Prophet, that when before the call, the Holy Prophet went forth, he used to hear some invisible person calling him, “O Muhammad.” The Holy Prophet used to tell of these voices to Abu Bakr who was his intimate friend.

Impact of Islam on Abu Bakr  

Islam changed the course of the life of Abu Bakr. Before conversion he was known as Abdul Ka’aba. The name was indicative of paganism, and after conversion the Holy Prophet changed his name to Abdullah. The change in name marked a change in the purpose of life for Abu Bakr. He was no longer the servant of the Ka’aba; henceforward he was to be the servant of Allah.

Change in family relationship

Islam brought a change in the family relationship of Abu Bakr. His wife Qutaila did not accept Islam and he divorced her. His other wife Umm Ruman became a Muslim at his instance. All his children except Abdur Rahman accepted Islam, and Abu Bakr separated from his son Abdur Rahman.

Abu Bakr’s services to Islam

Abu Bakr was a man of shrewd judgment. He was highly intelligent and was endowed with the sense to discern the truth. When Abu Bakr accepted the new faith without any hesitation that was indicative of the fact that Islam was the truth. The conversion of Abu Bakr in fact set the pace for the extension of Islam. Abu Bakr commended considerable social influence, and he pressed such influence into service for promoting Islam. He made no secret of his conversion to Islam. Indeed he felt proud and honored that he had been blessed with Islam. In fact he became the messenger of the Messenger of God. He persuaded his intimate friends to accept Islam. He presented Islam to others in such a way that many of his friends opted for Islam.

Abu Bakr’s missionary efforts.
 Those who accepted Islam at the instance of Abu Bakr were: 

1.                  Othman bin Affan

2.                  Zubair bin Awam

3.                  Talhah bin Ubaidullah

4.                  Abdur Rahman b ‘Auf

5.                  Sa’ad b Abi Waqas

6.                  Umar b Masoan

7.                  Abu Ubaidah b. Al-Jarrah

8.                  Abdullah b. Abdul Asad 

9.                  Abu Salma

10.              Khalid b Saeed

11.              Abu Hudhaifah. 

All of them were men of status and high social standing and they proved to be great assets for Islam.

After conversion

Before conversion to Islam, Abu Bakr used to meet Muhammad (peace be on him) occasionally. After becoming a Muslim, Abu Bakr made it a point to spend most of his time every day in the company of the Holy Prophet. Conversion to Islam made a phenomenal change in the life of Abu Bakr. He was little more than thirty seven years at the time of conversion to Islam. He lived thereafter for twenty six years, and during all these years, Islam was for him the end all and be all of existence. 
 

Significance of the conversion of Abu Bakr

According to Gibbon (Decline and Fall of the Roman Empire)- “the moderation, and the veracity of Abu Bakr confirmed thc new religion, and furnished an example for invitation. “Muir has observed (Life of Muhammad): “Abu Bakr’s judgment was sound and impartial; his conversation agreeable and his demeanor affable and much sought after by the Quraish and he was popular throughout the city…. The faith of Abu Bakr was the greatest guarantee of the sincerity of Muhammad in the beginning of his career, and indeed, in a modified sense, throughout his life. To have such a person as a staunch adherent of his claim, was for Muhammad a most important step.”

والله الموفق أعلم ؛ وصلى الله على محمد كلما ذكره الذاكرون؛ وغفل عن ذكره الغا فلون ؛ والسلام عليكم ورحمة الله