Lesson (013-101) – Bab Al-Istiqamah (The Paths of steadfastness)- The Hadeeth: "Say I believe in Allah — and then be steadfast."- One of the stances of Abu Bakr As-Siddiq.
- Prophetic Hadith / Explanation of Prophetic Hadith
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- Riyadh Al Saleheen
In the Name of Allah, The Most Gracious, Most Merciful
Praise be to Allah, the Lord (the One and Only) of the Worlds, and blessings and peace be upon our Master, Prophet Muhammad, the Truthful and the Faithful. O Allah, we know nothing but what You teach us, You are the All- Knower, the Wise. O Allah our Lord, teach us what is useful for us, let us make use of what You have taught us and advance us in knowledge. O Allah, show us the righteous things as righteous and help us do them, and show us the bad things as bad and help us keep away from them. O Allah our Lord, lead us out from the depths of darkness and illusion, unto the lights of erudition and knowledge, and from the muddy shallows of lusts unto the heavens of Your Vicinity.
The meaning the Prophet PBUH wanted to convey in the following Hadith:
Dear brothers, we are discussing Istiqamah (steadfastness) in the Prophetic Ahadeeth:
(( (On the authority of Abu Amr — and he is also called Abu Amrah — Sufyan bin Abdullah ath- Thaqafee (may Allah be pleased with him) who said: I said, "O Messenger of Allah, tell me something about al-Islam which I can ask of no one but you." He (peace and blessings of Allah be upon him) said, "Say I believe in Allah — and then be steadfast.") ))
Allow me to read the Hadith again:
(( (On the authority of Abu Amr — and he is also called Abu Amrah — Sufyan bin Abdullah ath- Thaqafee (may Allah be pleased with him) who said: I said, "O Messenger of Allah, tell me something about al-Islam which I can ask of no one but you." He (peace and blessings of Allah be upon him) said, "Say I believe in Allah — and then be steadfast.") ))
Dear brothers, pay attention to this Hadith:
(( (Abu Hurairah reported that the Messenger of Allah (may peace be upon him) said: "I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning….. the earth has been made for me clean and a place of worship…") ))
This Hadith is pithiness of speech, for it summed up the entire Islam in these two words:
(( ("Say I believe in Allah (Aqidah) and then be steadfast (deeds).") ))
The theoretical part of the Hadith is "Believing in Allah", and the practical part of it is "Be steadfast". Thus, Islam is believing, and then putting this belief into practice. In other words, it is understanding what this religion is about and then applying it to behavior and manners. So, when do you think Muslims go astray? When they have been satisfied with believing in this religion, neglecting applying it.
These inclusive words said by the Prophet PBUH should be fully comprehended by us. When one of us reads, "Say: I believe in Allah", he should ask himself, "When did I start believing in Allah?", "How do I believe in Allah?", "What did I think when I believed in Allah?", "Did attending religious sessions play a role in my belief?" Do you think you will be safe by just saying La Ilah 'Illaa Allah (there is no Deity worthy of worship but Allah) without living up to it? No you will not. The Prophet PBUH said:
(( (Whoever says Laa ilaaha illal-laah (There is no god worthy of worship but Allah)…sincerely will enter the Paradise." It was said: "And what is the [sign of] sincerity?" He, PBUH, said: "That this kalimah [word] stops him from things Allah has forbidden.) ))
When you say the word of tawheed, and you live up to it, it will be your shield against violating any Shari'ah (Islamic) rulings. Allah will not consider the deeds of the one who lacks the piety and fear that prevent him from disobeying Allah.
(( (Say I believe in Allah and then be steadfast.) ))
Happiness, tranquility, balance, moderation and confidence in Islam will not be gained without these two words.
There is a rule that goes: Whatever flaw in deeds but reflects a flaw in Aqidah (the Islamic ideology), and vice versa; whatever flaw in Aqidah reflects a flaw in deeds. If someone believes that Allah will not call people into account, he will not be steadfast accordingly. In other words, he, who is not steadfast, has definitely a wrong groundless belief, and whoever has wrong beliefs will never be steadfast. Hence, there is a mutual correlation between what you believe and what you do, between the theory and practice and between what is instilled in the heart and the way you behave. The Prophet PBUH said:
(( (Faith is not a matter of wishes, but what dwells deep in the heart and is affirmed by application.) ))
It is an outstanding Hadith,
(( (Say I believe in Allah and then be steadfast.) ))
Allah the Almighty says:
﴾ ﴾Verily, those who say: "Our Lord is Allah (Alone)," and then they Istaqamu﴿ ﴿
This is a rule. Allah the Almighty says:
﴾ ﴾On them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve!﴿ ﴿
Fear and grieve are not amongst the characteristics of those who say:
﴾ ﴾Verily, those who say: "Our Lord is Allah (Alone)," and then they Istaqamu﴿ ﴿
Saying "Our Lord is Allah (Alone) and then they become steadfast" entails that the angels will come down to assure those who say there words, so that they will neither fear the future nor will they grieve the past. Thus, the past and the future are covered by this assurance which brings great happiness to the believer. Hence:
﴾ ﴾And whoever follows My Guidance, there shall be no fear on them, nor shall they grieve.﴿ ﴿
﴾ ﴾Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.﴿ ﴿
Although this Hadith is short, it is inclusive and is considered as pithiness of speech. Here is another Hadith, which is all-inclusive. The Prophet PBUH said:
(( (The believer only fears his sin) ))
This sums it up. There are a million reasons to make man fear in life, like the health problem of his heart, or the pain in his back or leg. There are other million reasons for man to have fears, such as in his house, at work, on travel, and in his stay. He also has fears regarding his children's health, or wife's health, is not this true? The Prophet PBUH said:
(( (The believer only fears his sin) ))
What do you say about that?
﴾ ﴾Nor does he speak of (his own) desire. It is only an Inspiration that is inspired.﴿ ﴿
Our master Sa'd said:
(( (I did not hear any saying of the prophet-PBUH but I know it's truth revealed by Allah.) ))
The Prophet PBUH said to you:
(( (The believer only fears his sin) ))
Thus, you should not fear anything else, like diseases, oppression, tyrants, any hidden or apparent power on earth or unseen virus:
((
(The believer only fears his sin) ))
This is Islam. It is about commitment that brings about tranquility, which is considered the foundation of psychological health. Man will never attain this tranquility unless he becomes steadfast and follows Allah's Path, simply because in this case he will be included in Allah's Providence. Allah the Almighty says:
﴾ ﴾You are under Our Eyes ﴿ ﴿
You will be included in Allah's Protection, Providence and Care. This Hadith is amongst the inclusive Ahadeeth:
(( (Sufyan bin Abdullah ath- Thaqafee (may Allah be pleased with him) said: I said, "O Messenger of Allah, tell me something about al-Islam which I can ask of no one but you." He (peace and blessings of Allah be upon him) said, "Say I believe in Allah — and then be steadfast.") ))
One or two words were enough for the companions. As for us, we listen to sermons and lessons, and we read endless Islamic books, yet there are flaws in our steadfastness, behavior, morals, punctuality and honesty, not to mention deceit, lying, cheating, swindling, backbiting, tale-bearing, falling short in religious obligations, violations and mingling the opposite gender, although we have the Quran that is 600 pages, we have 600.000 Prophetic Ahadeeth, and we have countless Islamic books.
(( (Abu Sa'id al-Khudri reported the Messenger of Allah (PBUH) as saying: Do not revile my Companions; by him in whose hand my soul is, if one of you contributed the amount of gold equivalent to Uhud, it would not amount to as much as the mudd of one of them, or half of it.) ))
Being steadfast does not entail listening to many words, to explanation or more information, but we should be like the companions who used to take action upon listening to a word or two.
An Islamic knowledge seeker used to attend the religious session every other session, and upon being asked about the reason of being absent by his Sheikh, he replied, "I attend a session, and then I apply what you taught us to my daily life." Man should be keen on applying the rulings he is taught. The Prophet PBUH said:
(( (Say I believe in Allah — and then be steadfast.) ))
When you are steadfast in your own house, Allah will protect you from all the things you fear. Accordingly, you should be steadfast in your trading, in selling and in buying. Islam is summed up in two words said by the Prophet PBUH:
(( (On the authority of Tameem Ibn Aus ad-Daree (may Allah be pleased with him): The Prophet (PBUH) said, "The deen (religion) is naseehah (advice, sincerity)." We said, "To whom?" He (PBUH) said, "To Allah, His Book, His Messenger, and to the leaders of the Muslims and their common folk.") ))
To whom this advice should be given? If you see a man violating a Divine Commandment mentioned in the Quran, you should advise him. Also, according to the Hadith, this advice is to the Prophet PBUH, but how? If you see a man violating a Prophetic Sunnah, you should advise him. Furthermore, this advice should be to the leaders of believers, but how? If you see a man violating the orders of the leader, given these orders accord with Allah's Commandments and Prohibitions, you should advise him. Moreover, the advice should be to common Muslims. Based on the above points, I believe the minute you say something to anyone contrary to the advice, you take yourself out of Islam.
(( (Religion) is naseehah (advice, sincerity).) ))
In some narration, the man who asked the Prophet PBUH considered this Istiqamah very hard to achieve and asked for something easier. It is not a matter of something hard or easy, and Istiqamah is not something you can negotiate. Negotiating Istiqamah is like the builder who negotiates with the engineer in order to use thinner iron bars, because he is not able to find thicker ones in the market. Well, using thinner iron bars in a building that needs thicker ones will make it collapse eventually, so using the thinner bars is not the solution, and the engineer knows better than the builder, because he does his calculations according to scientific rules.
Much in the same line, the one who asks for easier Istiqamah does not comprehend religion. Religion is a set of rules based on scientific foundations, thus when there are violations, sins, turning away from the Right Path, boredom and complaining about repetition of the same Shari'ah rulings, there will be no Istiqamah. Where does boredom come from? It comes from not applying Shari'ah rulings, from being disconnected from Allah the Almighty and from not turning to Allah.
Once man applies the Islamic rulings, he will be connected with Allah, but when he falls short in applying them, there will be turning away from Him. In the latter case, man is warned by the Prophet PBUH that there would be consequences (i.e. calamity). In other words, if you want to achieve Istiqamah by using shortcuts, then you should be prepared for calamities, hardship and afflictions. This Hadith is an inclusive one. So, as an Islamic knowledge seeker, if you are asked by someone about concise words to apply Islam, tell him this Hadith:
(( (Sufyan bin Abdullah ath- Thaqafee (may Allah be pleased with him) said: I said, "O Messenger of Allah, tell me something about al-Islam which I can ask of no one but you." He (peace and blessings of Allah be upon him) said, "Say I believe in Allah — and then be steadfast.") ))
This Hadith should be applied to your daily life activities such as to your business. If someone ask you about a commodity you have whether it is genuine or not, and you lied about it, then you have never advised him.
A man I know used to sell car spare parts. Once he was on the ladder when a customer came in and asked him about a spare part if it was genuine or not. He answered, "No it is not" even though he said that, the man wanted to buy it. In this case he offered his advice and the money he earned are Halal. Thus, you should apply the Hadith in selling, in buying, in trading, in marriage, in your domestic relationships, with your children, with your wife and with your neighbors.
(( (Say I believe in Allah — and then be steadfast.) ))
What is the definition of Istiqamah? Istiqamah is: commitment to the Islamic way and applying the Islamic teachings to the letter. Istiqamah is defined by our Master Umar bin Al Khattab, may Allah be pleased with him, as "Performing righteous deeds for the sake of Allah and avoiding being evasive like a fox."
Taking off 6 % of the commodity price in an evasive way is but Riba. Buying debts is also Riba, and so it is Haram. You should buy a commodity but not a debt, and doing so is but becoming evasive like a fox.
Some people try to skip from paying Zakat by putting the money in a loaf of bread, then they give it to the poor person. After a little while, they ask the poor man to sell them the loaf of bread for 5 liras. This is an abuse to the rulings of Islam, and abusing Shari'ah rulings reflects benightedness. Do you think that Allah does not know about your deception?
In another definition, Istiqamah is a very transcendental rank that denotes complete faith and high diligence. Pretending to have faith is not enough, so there should be a proof of that claim, and Istiqamah is that proof.
(( (Say I believe in Allah — and then be steadfast.) ))
Allow me to read the Hadith again for those who missed writing it down:
(( (Sufyan bin Abdullah ath- Thaqafee (may Allah be pleased with him) said: I said, "O Messenger of Allah, tell me something about al-Islam which I can ask of no one but you." He (peace and blessings of Allah be upon him) said, "Say I believe in Allah — and then be steadfast.") ))
You need to believe.
Bear in mind that you cannot acquire a high scientific degree by going to sleep, right? You should study. So, faith requires reflecting, meditating and learning.
Did Abu Bakr's character change when he became a Khalifah?
Let us continue with the story of our Master Abu Bakr, may Allah be pleased with him. This great eminent man was born and lived as chief, but where did this superiority come from? It came from the perfection of his faith and deeds. Each one of us is entitled to the glory of obedience if he perfects his faith and deeds. Obedience manifests glory upon the obedient, whereas disobedience manifests humiliation upon the sinner. The narrated supplication in the tradition goes as follows:
(( (O Allah guide us out of the disgrace of sinning to the exaltedness of obedience) ))
It was he, who rescued Islam from a certain danger, and restored to it its life and stability. It was he, under whose feet, the thrones of both Khosrau and Caesar started to fall down, and at whose hands, the ancient world entirely began to collapse. Did the (office of) Khilafah (caliphate) change his true disposition and his conduct of life? Did he forget his humility and his merits in the crowd of his victories? This is but heroism! It is a challenge to be a ruler and at the same time to keep the essence of your humanity and to live as one of the people not at their expense.
Our Master Abu Bakr climbed the minbar (pulpit from which the Prophet PBUH used to deliver his sermons) for the first time after the Prophet PBUH passed away, and he was on his toes. He had great respect for the Prophet's memories; he stopped half way through the steps and began to address the people. He could not climb all the way till reaching the minbar though they might be only 5 steps. He stopped half the way and could not sit where the Prophet PBUH used to sit, what a great modesty he used to have?
The Messenger PBUH used to stand on the last step of the minbar, and during his first Khutbah, our Master Umar delivered after becoming Khalifah (caliph), he stood at the highest step, but then he descended one step and said, "I shall never let Allah see me considering myself in the position of Abi Bakr." Our Master Uthman, may Allah be pleased with him, did the same. Each one of them knew the rank of his fellow companion.
What did our Master Abu Bakr say in his first Khutbah? He said, "O people, I have been put in authority over you, but I am not the best of you." He started considering himself not better than people, but one of them, and this modesty marks great men. Regarding modesty, Imam Ash-Shafi'i, may Allah have mercy upon his soul, said, "The more knowledge I acquire, the more ignorant I consider myself."
Abu Bakr did not say what he said because he is smart or out of courtesy, but rather he spoke the truth. He said, "Help and support me when I do the right thing, and invite me to the Right Path when I sway away from it– [you play a serious role and you should observe what I do]. I hope to Allah, that the weak amongst you will be the strongest person when I protect his rights, and the strongest person amongst you will be the weakest when I correct his wrongs. Obey me as long as I obey Allah and His Messenger. If I do not obey Allah and His Messenger, then obedience to me is not an obligation upon you. Now, stand for the prayer, may Allah have mercy upon you." No more words were said, for he was concise and right to the point, using eloquent words.
In fact, there are so many people who are skilled with smartness, eloquence and the ability to be right to the point using useful rhetoric and succinct words; however, the greatness of the speech lies in being up to the words said. Everyone speaks about perfection, but only the one who is perfect will influence people.
Explaining the text of Abu Bakr's administrating Khutbah briefly:
Dear brothers, he said, "O people, I have been put in authority over you, but I am not the best of you." As-Siddiq affirms that this authority is not a privilege, but rather it is service towards the public at all levels. It is a hard work and responsibility, it is a job not superiority and it is association not arrogance. Though he is the ruler, he is one among this Ummah, but not an Ummah summed in one person.
"I have been put in authority over you and I am not the best of you." This is what you should believe in; for among your audience who listen to you, there might be people who are greater than you, is not that true? One of them might be more pious and closer to Allah than you, is not that right? Ruling others is not about appearances, but rather it is about intentions and sincerity to Allah the Almighty. The most regretful person in the Hereafter is a man whose heirs enter Jannah because of his money (they use it in religiously permitted ways), but he himself enters Hell (because he collected and spent it in forbidden ways).
(( (Whoever seeks knowledge in order to argue with the foolish, or to show off before the scholars, or to attract people's attention, Allah will admit him to Hell.) ))
(( (Four men are the backbone of religion and earthy life, a knowledgeable man who uses his knowledge, an ignorant who is not too arrogant to learn, a rich who does not withhold his money, and a poor who does not sell the hereafter for his earthy life, if the knowledgeable wasted his knowledge, the ignorant was too arrogant to learn, the rich withholds his money and the poor sold the hereafter by other’s earthy life.) ))
Abu Bakr, may Allah be pleased with him, considered his own freedom as derived from the freedom of his Ummah, his own dignity as derived from the dignity of his Ummah and his own safety as derived from the safety of his Ummah. Hence, he said, "I am not the best of you", denoting that he is one of them, and this humility is the character of great people.
He said, "For this reason help and support me when I do the right thing, and invite me to the right path when I sway away from it. I hope to Allah, that the weak amongst you will be the strongest person when I protect his rights, and the strongest person amongst you will be the weakest when I correct his wrongs. Obey me as long as I obey Allah and his Messenger." He asked them to observe his actions. He meant to say to them: Measure my deeds according to the Islamic standards, for I am subject to these standards and Islam should never be measured according to my own standards. This concept is very important, for one should be follower of the commandments of religion and not the other way round. "If I do not obey Allah and His Messenger, then obedience to me is not an obligation upon you"
As-Siddiq said an outstanding statement, "By Allah, I was not eager to have the office of Khilafah, even for a day or a night, nor did I ask Allah for it, either secretly or publicly." It is related in the tradition that one day Umar entered into his house and saw him weeping. He had no sooner seen Umar in front of him than he adhered to him, as if he was a lifeboat, and he said, "O Umar, I have no need for the matter of ruling over you", but Umar did not let him complete his speech and replied to him hurriedly, "Where would you escape (from it)? By Allah, we should neither discharge you, nor should we let you resign."
Pay attention to the Islamic ruling regarding the following incident that took place after the death of the Prophet PBUH.
(( (When they brought to the Prophet PBUH the news of Fatima's birth, he hugged her, filled himself of her scent and said, 'A fragrant flower to smell, and Allah will provide for her.') ))
Fatimah, the daughter of the Messenger of Allah and Al-Abbas his paternal uncle, went to Abu Bakr asking him to give them their right (of inheritance) from a small piece of land, which the Messenger of Allah PBUH had got as booty without war. The Messenger of Allah PBUH used to give Fatimah and some of his family a portion of its yield, and he used to distribute the rest among the poor people of his companions. Following the death of the Messenger of Allah PBUH, Fatimah went to his successor (Abu Bakr), asking him (to give her) that piece of land, as her inheritance from her father, the Messenger of Allah PBUH.
Abu Bakr said to her and to Al-Abbas, "No doubt, I heard The Messenger of Allah PBUH saying, 'The property of us, Prophets, should not be inherited. Whatever we leave should be given in charity.' By Allah! I never let anything I saw the Messenger of Allah doing but that I should do it. Therefore, I am afraid that if I left anything he used to do, surely I would go astray."
He addressed the daughter of the Messenger of Allah. Verify, Abu Bakr was well-aware of the fact that the one, who was the most deserving of his care, regarding the right, was the daughter of the Messenger of Allah PBUH. He also knew very well how the Messenger of Allah PBUH used to love her and give preference to her (over others). Besides, he was conscious how she, her husband and children were in need of that small piece of land. It was much better for Abu Bakr to do what is difficult than to say "no" to the daughter of the Messenger of Allah PBUH. In spite of all that he said it.
When he believed in the Messenger of Allah PBUH, his religion and his way, this way turned to be a (governing) law for him. His belief in this law was inseparable from his belief in Allah and His Messenger. Since the Messenger of Allah PBUH said, "The property of us, Prophets, should not be inherited…", Abu Bakr had to apply it.
In this way, he found himself under a tension of two sorts of loyalty: his loyalty to the Messenger of Allah PBUH, as manifest in his daughter, the dearest person to him, and his loyalty to the law, with which the Messenger of Allah PBUH had come.
Perhaps, she might have doubt as to whether the Messenger of Allah PBUH had said this Hadith and issued such a command. Henceforward, he sent (a message to Umar, Talhah, Az Zubair, Sa'd Ibn Abi Waqqas and Abd Ar-Rahman Ibn Awf, (to come). He asked them in her presence, "I beseech you by Him, with Whose Power both the heaven and the earth exist! Do you not know that the Messenger of Allah PBUH said, "The property of us, Prophets, should not be inherited. Whatever we leave should be given in charity."
He proved to her that those words are heard by other companions and not only by him, and thus it is an Islamic ruling which we should not oppose, but Fatimah presented a new proof in that concern. She said, "Do you not know that the Messenger of Allah PBUH granted me this (piece of land) during his lifetime? Thus, it should be for me, according to the right of gift, and not the right of inheritance."
Abu Bakr replied, "Yes, I know this, but I saw him distributing (the yield of) it among the poor, the needy, and the wayfarers after giving you what would suffice you. In this way, he wanted to have the poor get a permanent right in it."
Fatimah said, "Then, let it be in our possession, and we shall deal with it in the same way it was treated while being in the possession of the Messenger of Allah PBUH.
Abu Bakr said, "I do not see that. No doubt, I am the guardian of the believers after (the death of) their Messenger. So, I have more right than you to deal with it in the same way as the Messenger of Allah PBUH used to do." He refused her request.
Dear brothers, his loyalty was to the Messenger of Allah PBUH and to the religion the Prophet PBUH had come with, so his loyalty was true and he refused to give her the piece of land.
Abu Bakr's stance towards Usamah bin Ziad's army:
Abu Bakr's respect for (the supremacy of) law was inseparable from his respect for those who were to undertake with him the responsibility of protecting it. On the day he set out to bid farewell to (the army of) Usamah, Umar Ibn Al-Khattab was enlisted in this army. Abu Bakr was eager to have Umar with him in Madinah, and as the Muslim Khalifah, he had the right and power to have him remain (in Madinah) by issuing a resolution in this concern. However, he was well-aware of the fact that by doing so, he would oppress (and usurp the rights of) one of his employees, who should have all the guarantees, which might enable him to fulfill his duties, and practise his function to the full. The first of those guarantees was that his rights should not have been usurped by any kind of authority, even if it was the authority of the Khalifah himself.
The Khalifah came close to Usamah, the leader of the army and whispered to him hopefully, "If you see it better, you might let Umar Ibn Al-Khattab (remain along with me in Madinah)." Our Master Usamah was only 17 years old, so will you please pay attention to the strict chain of orders they abided by? Abu Bakr at that time was about 61 years old (because he died at the age of 63), and Umar was also around this age. The Prophet PBUH described them as follows:
(( (To me, Abu Bakr and Umar are as my sight and hearing) ))
This but proves that both of them were the best amongst the Prophet's companions PBUH. "If you see it better, you might let Umar Ibn Al-Khattab (remain along with me in Madinah). Indeed, I think his stay with me would be (a source of) goodness and benefit." Usamah accepted immediately.
Abu Bakr did not do that out of flattery (to Usamah) and modesty, but out of (his belief that it was a) duty. Had Usamah refused that, Abu Bakr would not have disobeyed or refused to comply (with his will). Usamah was the leader of the army, thus the command was his. This incident teaches us how to respect order.
His piety:
Whoever wants to see the glory of ruling, and the greatness of the ruler, then, let him look at Abu Bakr in the morning of the day he was given the pledge of allegiance as Khalifah when he came out of his house, carrying upon his shoulders a huge bandage of clothes. He was draper (cloth merchant).
On the way, both of Umar Ibn Al-Khattab and Abu Ubaidah Ibn Al-Jarrah met him and asked, "Where are you going, O successor of the Messenger of Allah PBUH?" He said, "I am going to the market." Umar asked, "What would you do in the market since you were appointed as the ruler of all Muslims?" Abu Bakr said, "Then, from what would I feed my dependents?" The position of Khalifah never caused such a great man to become arrogant or self-conceited, nor did it provoke in him any desire of changing the way of life (he had before being a Khalifah). Umar said to him, "Come along with us so that we might assign for you something (as remuneration) from the treasury."
Actually, Abu Bakr went along with them to the Masjid, where the companions of the Messenger of Allah PBUH were called, to whom Umar offered his suggestion of assigning an occupation charge to the Khalifah. A salary was allocated to him, so that he would not have to work.
Imam Al-Bukhari narrated in his Sahih that Abu Bakr had a slave, who, one day, brought to him something to eat. When he finished it, the slave said to him, "Do you know what is that (from which you ate) O successor of the Messenger of Allah PBUH?" Abu Bakr asked him, "What is it?" He said, "One day, during the pre-Islamic period of ignorance, I acted as soothsayer for somebody. Since I had no knowledge of Divination, I deceived him. Today, he met me and gave me (the price of Divination), and it is that, from which you ate." Consequently, Abu Bakr placed his hand into his mouth until he vomited everything he had in his stomach. His decision was personal and has nothing to do with Islamic rulings, which means if one of us realized that something he ate came from illegal earning, he does not have to vomit it intentionally.
The composer of As-Safwah "The best chosen Things" added in his book, "Someone said to Abu Bakr, "May Allah's Mercy be upon you! Do you do this only for a morsel of food?" He answered, "By Allah! Had it not come out but with my soul, surely I would have taken it out. I heard the Messenger of Allah PBUH saying, 'Every human body which grew up from an ill-gotten property, would be more entitled to enter the fire (of Hell)." So, I am afraid that (a portion of) my body might grow up from this (unlawful) morsel."
Abu Bakr summed all the piety, love, humility, respect, responsibility and commitment to Islam when he said, "No" to Fatimah. By these noble traits may Allah the Almighty be pleased with the companions of the Prophet PBUH.
Abu Bakr, may Allah be pleased with him, had a great insistence on having form the treasury only what should suffice him and his dependents just reasonably and fairly. He did not get from the wealth and blessings of life, even when he was Khalifah, but what enabled him and his dependents to eat the rough food and wear the coarse clothes. In spite of that, when he was at the threshold of death, he called his daughter A'ishah and said to her, "Detect what has increased in the wealth of Abu Bakr since he was appointed as Khalifah, and return it to (the treasury of) Muslims."
What was there to preoccupy Abu Bakr to such an extent (at this time of approaching death)? What property did he save during the time of his Khilafah that made him fear the meeting with Allah due to it?
Immediately, after the death of Abu Bakr, and giving Umar the pledge of allegiance (as Khalifah), A'ishah took the wealth of her father, in implementation of his will, to the Commander of the Believers. As soon as Umar had seen (the property) and heard (his will from A'ishah), he burst into tears and said, "May Allah's Mercy be upon Abu Bakr! He made it (the matter of ruling) a difficult task for anyone coming after him."
What was the heritage of this Khalifah? It was only a camel, on which he used to draw water, a milking vessel, in which he used to milk (his animals), and a garment, which he used to wear for meeting the delegates. This was his heritage after his death, yet he returned them back to the treasury of Muslims.
A historical incident about Abu Bakr:
Let us pay attention to Rabi'ah Al-Aslami, the companion of the Messenger of Allah PBUH. He said, "There was a discussion between me and Abu Bakr, who said to me something which I disliked. Then, he regretted and said, "O Rabi'ah! Replay to me with something like it in implementation of the law of equality." I said, "I would not do so." He said, "You should take your right from me, otherwise, I would complain against you to Allah's Messenger PBUH." I said, "I would not do that."
He went to the Messenger of Allah PBUH, and I followed him. Then, some people from (the tribe of) Aslam came and said, "Allah's Mercy be upon Abu Bakr! Why would he complain against you to the Messenger of Allah PBUH, since he said to you what he had said?" I said to them, "Keep silent! He is Abu Bakr, about whom Allah said, "…the second of two, when they (Muhammad and Abu Bakr ) were in the cave." [At-Taubah, 40]
Do not let him see you supporting me against him, lest he would get angry, and so the Messenger of Allah PBUH would become angry for his sake, and consequently, Allah Almighty would become angry for their sake. This may lead to the destruction of (the tribe of) Rabi'ah."
Rabi'ah went on saying, "I went behind Abu Bakr until he entered upon the Messenger of Allah PBUH, raised his head towards me and said, 'O Rabi'ah! What do you have to do with As-Siddiq?' Then, he requested me to reply to him with the like of it, but I rejected to do. The Messenger of Allah PBUH said, 'Well done, O Rabi'ah! Do not return it to him, but say, 'Might Allah forgive you, O Abu Bakr!' I said, 'Might Allah forgive you, O Abu Bakr!' Then, Abu Bakr turned away weeping.'" Notice how sensitive he was!
He fought with the Prophet PBUH in Badr, Uhud, Al-Khandaq and Hunain, he immigrated with him PBUH and faced all the lurking perils on the way, and he donated his wealth in the Cause of Allah, but when he offended his brother in Islam, he was traumatized and insisted that his brother in Islam had to say the same word to him in order to have a peace of mind, but when the latter refused, the earth, vast as it is, was straitened to him. With such noble traits and piety this noble companion was ahead of all Muslims. He lived at the time where one of those companions equaled one thousand, and we live in a time when one thousands of us are nothing more than a sigh.
Listen to the narration of Abu Ad-Darda':
Here is another incident:
(( (Narrated Abu Ad-Darda': There was a dispute between Abu Bakr and Umar, and Abu Bakr made Umar angry. So Umar left angrily. Abu Bakr followed him, requesting him to ask forgiveness (of Allah) for him, but Umar refused to do so and closed his door in Abu Bakr's face. So Abu Bakr went to Allah's Messenger (PBUH) while we were with him. Allah's Messenger (PBUH) said, "This friend of yours must have quarrelled (with somebody)." In the meantime Umar repented and felt sorry for what he had done, so he came, greeted (those who were present) and sat with the Prophet (PBUH) and related the story to him. Allah's Messenger (PBUH) became angry and Abu Bakr started saying, "O Allah's Messenger (PBUH)! By Allah, I was more at fault (than Umar)." Allah's Apostle said, "Are you (people) leaving for me my companion (Abu Bakr)? Are you (people) leaving for me my companion? When I said, 'O people I am sent to you all as the Messenger of Allah,' you said, 'You tell a lie', while Abu Bakr said, 'You have spoken the truth.") ))
This is the rank of our Master Abu Bakr.
Some Ahadeeth about this notable companion (Abu Bakr):
(( (Narrated Ibn 'Abbas: "Allah's Apostle in his fatal illness came out with a piece of cloth tied round his head and sat on the pulpit. After thanking and praising Allah he said, "There is no one who had done more favor to me with life and property than Abu Bakr bin Abi Quhafah. If I were to take a Khalil, I would certainly have taken Abu- Bakr but the Islamic brotherhood is superior. Close all the small doors in this mosque except that of Abu Bakr.") ))
If one visits the Prophet's Masjid, he will find a sign at the entrance of Bab As-Salam (As-Salam door) that says, "This is Abu Bakr's accessing door to the Masjid". This door has been open since the prophet PBUH was once sick, and he said:
(( (Close all the small doors in this Masjid except that of Abi Bakr.) ))
In another Hadith, the Prophet PBUH said:
(( (The Sun has never risen over a man better than Abu Bakr, except for a holy Prophet) ))
He PBUH also said in a different Hadith:
(( (He never offended me, so give him credit for that.) ))
Our Master As-Siddiq was an ideal exemplar of the one who seeks the truth, who claims the rights and who wants to be a disciple (Mureed) who seeks the Pleasure of Allah and His Prophet PBUH.
Conclusion:
Mentioning the biography of pious Muslims brings about Allah's Mercy. When you mention the story of someone pious, you will feel happy, but upon mentioning a despicable person, you feel straitened.
Talk about the companions of the Prophet PBUH in every assembly you attend and make it your habit, so that every hardship you have will go away, because you sensed heroism, exemplary and greatness, and most likely this will lead you to follow his steps.
Reflect on the stance Abu Bakr took (after offending a brother of his); do we treat each other like this? Contrary to that, we backbite one another even in Masjid, we use the worst words while talking about someone, and then we invite one another to offer Isha'a Salah. What kind of Salah is this? What Salah is this after you violate your brother's honor by backbiting him and by eating his flesh while he is alive? Allah is never pleased with such attitude. Abu Bakr did all that after a word he said to the face of his brother (he did not backbite him). How can believers backbite anyone?
Unfortunately, I overheard that assemblies in houses are full of backbiting and tale-bearing. How painful it is to hear such stories!
(( (The tale-bearer shall not enter Paradise.) ))
Do not tell people what other people said about them, otherwise you are a hypocrite. How would a Muslim do this? If you want to be a true believer, follow the steps of this great man (Abu Bakr).
I do not tell you their stories to entertain you, but rather I want to give you ideal exemplars, so if we want to be among those whom Allah is pleased with, then let us be like those noble companions whose good reputation are known worldwide. I hope that you control your tongues, and be aware that backbiting and tale-bearing destroy the Islamic society. Allah the Almighty says:
﴾ ﴾Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting) ﴿ ﴿
Allah the Almighty will not be pleased with us unless we honor each other in our presence and absence. He, who honors his brother in faith; it is as if he honors his Lord. He, who has ill-thoughts about his brother in faith, it is as if he has ill-thoughts about Allah the Almighty.
(( (One who dealt with people and did not do injustice to them; talked with them and did not tell lies to them; and made a covenant with them and did not break it, such a person is a perfect gentleman; and his probity is known (and accepted), his brotherhood is worth seeking and backbiting him is forbidden) ))
If someone says something groundless about another person without verifying and investigating, and then the one who heard it said it to another one, this but brings pain to my heart as it shows how Da'wah (calling people to believe in Allah and act upon His Order) is not turned into actions. Da'wah is a behavior one is committed to more than uttering meaningless words.
Please, let the incident of Abi Bakr be a guiding rule for you; you should learn from it that no brother has the right to backbite other people. Allah the Almighty says:
﴾ ﴾O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.﴿ ﴿
Backbiting and tale-bearing destroy the Islamic society and disunite believers, and this but leads to an incoherent society full of conflicts, intimidating words and harshness. A scholar used to say upon hearing someone saying a word about another person, "O son, be silent, my heart is darkened." No one dared to say something in front of him. Be like him.
Dear brothers, I overhear stories about someone talking about another one or someone acts like a tale-bearer, and these stories make hearts full of rage, resentment and straitening. How can believers be like that? Is this how a believing society should be? Is this kind of society reflects in any way its love to Allah and to His Messenger PBUH? Is this a committed society? Is this the effect of Islamic knowledge seeking?
