Bab al-Khulafa ar-Rashideen

The Rightly Guided Caliphs and the Caliphate of Abu Bakr (RA)

Most of those who claim piety also give the title of Kafir to each other over every small matter, and titles of Fasiq over every small matter. Are these godly soldiers or fountains of Kufr and Shirk? From a fountain, water rises up and falls, but on whom? On itself. "Tuf bar ruye khud" (spitting on one's own face). Those who call others Kafir without reason are harming themselves. Because the accusation of their Kufr and Shirk becomes a necklace around their own necks. In reality, these simple gentlemen do not even know the meaning of Kufr and Shirk, otherwise they would not dare to do such a thing! Claiming that the specific attributes of Allah Ta'ala are found in any person is Shirk, and denying the attributes of Allah Ta'ala is Kufr. O people! Are hearing and sight the attributes of Allah Ta'ala or not? Are we the bearers of these divine attributes? Certainly! Without a doubt, we see and hear. But the attributes of Allah Ta'ala are "Bidh-Dhat" (intrinsic). In them, alteration, change, increase or decrease is impossible. And our attributes are "Bil-'Arad" (contingent/accidental). In them there is increase and decrease, and at every moment there is alteration and change as well. My hearing which was in childhood became somewhat different in youth. Now due to old age, considerable weakness has come into it. So after understanding this much, Shirk and Kufr are gone! (Meaning vanished). Despite this, those who accuse people of Shirk and Kufr without investigation are committing suicide. From the mischief of such insolent and foul-mouthed (outspoken) monotheists, may Allah save us. Ameen.

قَالَ اللّٰهُ تَعَالٰی: اِنَّ اَکْرَمَکُمْ عِنْدَ اللّٰهِ اَتْقٰکُمْ۔ (آیت ١٣۔ الحجرات) *Translation:- Allah Ta'ala says "Among you, the most honorable in the sight of Allah Ta'ala is the one who is the most Muttaqi (pious)."*

وَقَالَ اللّٰهُ تَعَالٰی: وَسَیُجَنَّبُهَا الْاَتْقَی- الَّذِیْ یُؤْتِیْ مَالَهُ یَتَزَکّٰی- وَمَا لِاَحَدٍ عِنْدَهُ مِنْ نِّعْمَةٍ تُجْزٰی- اِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْاَعْلٰی- وَلَسَوْفَ یَرْضٰی۔ (آیت ١٧ تا ٢١۔ واللیل) *Translation:- And Allah Ta'ala says: "Soon the Atqa will be saved. (This 'Atqa' means the most Muttaqi). That is, the one who gives his wealth for purification, does generosity. Even though no one had done such a favor upon him that its return was intended, rather his aim is only the pleasure of his Lord, the Great and Exalted. And soon Allah Ta'ala will give him so much that he will be pleased."*

وَأَخْرَجَ ابْنُ حَاتِمٍ وَالطَّبَرَانِیُّ عَنْ عُرْوَةَ أَنَّ أَبَابَكْرِ الصِّدِّیْقَ رَضِیَ اللّٰهُ تَعَالٰی عَنْهُ أَعْتَقَ سَبْعَةً

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كُلُّهُمْ یُعَذَّبُ فِی اللّٰهِ وَفِیْهِ نَزَلَتْ وَسَیُجَنَّبُهَا الْاَتْقَی" إِلَى آخِرِ السُّوْرَةِ۔ (السیوطی فی تاريخہ) *Words:- أَعْتَقَ: Freed. یُعَذَّبُ: Was being punished.* *Translation:- Ibn Hatim and Tibrani narrate from Hazrat Urwah bin Mas'ud that Hazrat Abu Bakr Siddiq (RA) freed seven such slaves who were being punished in the way of God, so regarding him this verse was revealed "وَسَیُجَنَّبُهَا الْاَتْقَی" until the end of the Surah.* (Allama Jalaluddin Suyuti (RH) has recorded this in his Tarikh)

أَخْرَجَ الْبَزَّارُ فِیْ مُسْنَدِهِ عَنْ عَلِیٍّ رَضِیَ اللّٰهُ عَنْهُ قَالَ ـ "أَخْبِرُوْنِیْ مَنْ أَشْجَعُ النَّاسِ" فَقَالُوْا أَنْتَ فَقَالَ أَمَّا إِنِّیْ مَا بَارَزْتُ أَحَدًا إِلَّا انْتَصَفْتُ مِنْهُ وَلٰکِنْ أَخْبِرُوْنِیْ بِأَشْجَعِ النَّاسِ قَالُوْا لَا نَعْلَمُ فَمَنْ؟ ـ فَقَالَ أَبُوْبَكْرٍ إِنَّهُ لَمَّا كَانَ یَوْمُ بَدْرٍ فَجَعَلْنَا لِرَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ عَرِیْشًا فَقُلْنَا مَنْ یَّكُوْنُ مَعَ رَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ لِئَلَّا یَهْوِيَ إِلَیْهِ أَحَدٌ مِّنَ الْمُشْرِكِیْنَ فَوَاللّٰهِ مَادَنَا مِنَّا أَحَدٌ إِلَّا أَبَابَكْرٍ شَاهِرًا بِالسَّیْفِ عَلَی رَأْسِ رَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ لَا یَهْوِيْ إِلَیْهِ أَحَدٌ إِلَّا هَوَی إِلَیْهِ ـ فَهُوَ أَشْجَعُ النَّاسِ ـ (تاريخ الخلفا: سیوطی) *Words:- أَخْرَجَ: Brought out, narrated. أَخْبِرُوْنِیْ: Inform me, tell me. أَشْجَعُ: More courageous, more brave. بَارَزْتُ: I fought, engaged in combat. انْتَصَفْتُ: I halved, I cut in half, I broke into two pieces. فَجَعَلْنَا: So we made, prepared. عَرِیْشًا: Canopy, awning. لِئَلَّا یَهْوِيَ إِلَیْهِ أَحَدٌ: So that no one should leap. هَوَی یَهْوِيْ: To lean, to turn towards. مَادَنَا مِنَّا أَحَدٌ إِلَّا أَبَابَكْرٍ: None of us approached except Abu Bakr. شَاهِرًا بِالسَّیْفِ: Drawing the sword and standing.* *Translation:- Bazzar has narrated in his Musnad from Sayyiduna Ali that Hazrat Ali said to the people, tell me who is the most courageous among people? The people submitted - You. Then Hazrat Ali said that whoever I engaged in hand-to-hand combat with, I cut him into two pieces. But tell me who is the most courageous of all? The people submitted we do not know. Then who is it? Hazrat Ali said it is Abu Bakr. Because on the day of the Battle of Badr, we people put up a canopy for the Holy Prophet ﷺ. Then we asked who among us would stay near the Messenger of Allah ﷺ so that no one from the mushrikeen could turn towards him. So by God, none of us came forward except Abu Bakr. Near the Messenger of Allah ﷺ, with drawn sword he was (protecting). Whoever wanted to turn towards him, Abu Bakr immediately*

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*would turn towards him. So the most courageous of all is he.* (This incident is in the famous book "Tarikh al-Khulafa" of Allama Jalaluddin Suyuti)

O people! Among the players of football, some keep running around the ball in the field. From the strike of their foot, a goal is scored. These are called "Forwards" and there is one "Goalkeeper". The whole game depends on him. With his minor slip, a goal is scored. In this way, Hazrat Ali is a "Forward" and Abu Bakr Siddiq is a "Goalkeeper". God forbid, if they had made a mistake, then not only he but the Holy Prophet ﷺ himself would also be martyred. Each one is fulfilling his duty at his station. The "Goalkeeper" is also necessary and the "Forward" too.

عَنِ ابْنِ عَبَّاسٍ قَالَ لَمَّا حُضِرَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ فِی الْبَیْتِ رِجَالٌ فِیْهِمْ عُمَرُ ابْنُ الْخَطَّابِ قَالَ النَّبِیُّ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ "هَلُمُّوْا اَکْتُبُ لَکُمْ کِتَابًا لَّنْ تَضِلُّوْا بَعْدَهُ ـ فَقَالَ عُمَرُ قَدْ غَلَبَ عَلَیْهِ الْوَجَعُ وَعِنْدَکُمُ الْقُرْآنُ حَسْبُکُمْ كِتَابُ اللّٰهِ ـ فَاخْتَلَفَ أَهْلُ الْبَیْتِ وَاخْتَصَمُوْا فَمِنْهُمْ مَّنْ یَّقُوْلُ قَرِّبُوْا یَکْتُبُ لَکُمْ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ وَمِنْهُمْ مَّنْ یَّقُوْلُ مَاقَالَ عُمَرُ فَلَمَّا اَکْثَرُوا اللَّغْطَ وَالْاِخْتِلَافَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ قُوْمُوْا عَنِّیْ ـ (متفق علیہ - مشکوٰۃ) *Words:- حُضِرَ: The final time approached. هَلُمُّوْا: Come. اَکْتُبُ: I will write, I will dictate. لَّنْ تَضِلُّوْا: You will never go astray. وَجَعُ: Pain, illness. Its plural is أَوْجَاع. اِخْتَصَمُوْا: They began to dispute, began to quarrel. اَکْثَرُوا اللَّغْطَ: Noise started increasing. قُوْمُوْا: Stand up. قُوْمُوْا عَنِّیْ: Move away from me, go far away.* *("Hadith-e-Qirtas": The correct narration is exactly this. Then other people added somewhat and did some alterations in it.")* *Translation:- It is narrated from Hazrat Abdullah bin Abbas (may Allah be pleased with them both), he says that when the time of the passing of the Messenger of Allah ﷺ approached, and in the house there were men among whom was Hazrat Umar bin al-Khattab. The Messenger of Allah ﷺ said, "Come! Let me dictate a document for you, after which you will never go astray." Then Hazrat Umar saw that the pain of illness was overpowering the Holy Prophet, he said the Quran is with you, the Book of Allah is sufficient for you. The people of the house differed and started debating among themselves. Some of them said to bring paper so that the Messenger of Allah may dictate something for you, and some were saying what Hazrat Umar had said looking at the Holy Prophet repeatedly losing consciousness. When the noise increased and the disagreement grew, then the Noble Prophet ﷺ said, "Move away from me".* (This Hadith is agreed upon by Bukhari and Muslim and is also in Mishkat)

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O people! By adding some words in this Hadith, the Shia gentlemen have stood up a fitna of "Hadith-e-Qirtas" and they taunt Sayyiduna Umar Farooq that he did not bring paper to the Holy Prophet, but rather from his side with disobedience said that "the Quran is sufficient for us". This is completely an accusation and calumny. Firstly, Hazrat Umar was not alone in the room of Ayesha, but other people were also present. The Holy Prophet had said to all those present. If Hazrat Umar did not bring paper, then if other gentlemen considered it appropriate, would they not have brought paper? The first point to consider is that the Holy Prophet did not have a custom of writing any ruling other than the Quran. The Quran had undoubtedly been completed. اَلْیَوْمَ اَکْمَلْتُ لَکُمْ دِیْنَکُمْ. The Deen had become complete and no important issue was remaining. If it were, then the Prophet who dedicated 23 years of his life for the elevation of the Word of Truth, left hearth and home, bore suffering upon suffering but never hesitated in delivering divine rulings, how could it be possible that at the final moment he would leave any important matter? At that time when Hazrat Umar said that "The Holy Prophet is overcome by pain and severity of illness, at such a time any kind of discomfort will not be appropriate". He and other people also accepted this. Hazrat Ali himself kept seeing and hearing all this. The regret is in this matter that the writers have added such words in this Hadith which are so harsh that attributing them to the Noble Prophet ﷺ is extreme insolence. The Holy Prophet could not possibly use such words in any way, nor could a Sahabi like Hazrat Umar use such words in the presence of the Holy Prophet. Such talk cannot even emerge from the tongue of an ordinary sensible person. Let alone that it be attributed to the Acceptable Messenger and his chosen Sahabi. الْعِیَاذُ بِاللّٰهِ.

The second point is that after this incident, the Holy Prophet remained alive for another ten or eleven days. If there really was an important matter capable of being written, the Holy Prophet would definitely have dictated it. The presence and silence of Hazrat Ali there is a testimony to the fact that whatever Hazrat Umar said was indeed appropriate. It is possible that some gentlemen might interpret Hazrat Ali's silence as "Taqiyyah". Remaining silent at the time of need does not befit our leaders of the Millat. Saying such a thing is absolutely a calumny upon Hazrat Ali. The "Taqiyyah" should be done by one who holds his life dear. Good heavens, the Lion of God and the Master of the Universe who uprooted the door of Khaybar, would he do Taqiyyah in speaking the truth? "نَعُوْذُ بِاللّٰهِ مِنْهَا" And when? While the Holy Prophet is alive, all Sahaba are present. In reality, these are interpretations of some Shia gentlemen. In this Hadith a few words have been added. The original complete Hadith has been written. Good heavens, where are the words "یَهْجُرُ" or "اَلرَّجُلُ" in it? And this original Hadith is agreed upon by Bukhari and Muslim. Then how is this addition? This fitna was created in the era of the Abbasid Caliphs.

And this incident is strange, that if according to the Shia gentlemen the added and supplemented Hadith is accepted, then these words can be useful for Bani Abbas, what benefit can the Shia gentlemen derive from it?

Now what remains is the issue of Khilafat. Sufficient light will soon be shed on this as well.

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اُدْعِیْ أَبَابَکْرٍ أَبَاکِ وَأَخَاکِ حَتّٰی اَکْتُبَ کِتَابًا فَإِنِّیْ أَخَافُ أَنْ یَّتَمَنّٰی مُتَمَنٍّ وَیَّقُوْلَ قَائِلٌ أَنَا أَوْلٰی وَیَأْبَی اللّٰهُ وَالْمُؤْمِنُوْنَ إِلَّا أَبَابَکْرٍ۔ (احمد - مسلم عن عائشہ کنز ج٦) *Words:- اُدْعِیْ: So call. أَبَاكِ: Your father. یَتَمَنّٰی: He will desire. مُتَمَنٍّ: The one who desires. أَوْلٰی: Better. یَأْبٰی: He refuses, he dislikes.* *Translation:- It is narrated from Sayyidah Ayesha (RA). The Noble Prophet ﷺ said to Bibi Ayesha to call your father and brother so that I may write a document. Because I fear that someone desiring may harbor a desire, or a sayer may sit saying that I am more deserving (better) and Allah and the Muslims do not accept anyone except Abu Bakr.* (This Hadith is in Musnad Ahmad and Muslim has narrated it from Sayyidah Ayesha and it is also in the sixth volume of Kanz al-'Ummal)

اِیْتُوْنِیْ بِدَوَاةٍ اَکْتُبُ لَکُمْ کِتَابًا لَّا تَضِلُّوْا بَعْدَهُ أَبَدًا ثُمَّ قَالَ یَأْبَی اللّٰهُ وَالْمُؤْمِنُوْنَ إِلَّا أَبَابَکْرٍ۔ (کب - عن عبد الرحمن بن ابی بکر - کنز ج ٦) *Translation:- Bring me an inkpot so that I may write such a document for you that you will not go astray after it. Then he said, Allah and the Muslims refuse except for Abu Bakr.* *(This was narrated by Hakim from Abdur-Rahman bin Abi Bakr. "Kāb" stands for Hakim. Jami' Hadith).*

لَقَدْ هَمَمْتُ أَنْ اُرْسِلَ اِلٰی اَبِیْ بَکْرٍ وَابْنِهِ فَاَعْهَدَ اَنْ یَّقُوْلَ الْقَائِلُوْنَ، اَوْ یَتَمَنَّ الْمُتَمَنُّوْنَ ثُمَّ قُلْتُ یَأْبَی اللّٰهُ وَیَدْفَعُ الْمُؤْمِنُوْنَ إِلَّا أَبَابَکْرٍ۔ (خ - عن عائشہ) *Words:- لَقَدْ: Certainly, necessarily. هَمَمْتُ: I intended. یَأْبَی اللّٰهُ: Allah stops, refuses.* *(The letter 'خ' indicates that Hazrat Imam Bukhari has recorded this Hadith in his Sahih Bukhari)* *Translation:- I had intended to call Abu Bakr and his son to me (so that I may dictate), then I pledged so that a sayer should not say or a desirer should not desire. Then I thought when Allah Ta'ala refuses and the Muslims repel (do not accept) anyone except Abu Bakr, then what is the need.* (This Hadith is narrated by Sayyidah Ayesha Siddiqa (RA) and Bukhari has narrated it)

عَنْ عَائِشَةَ رَضِیَ اللّٰهُ عَنْهَا قَالَتْ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ لَا یَنْبَغِیْ لِقَوْمٍ فِیْهِمْ أَبُوْبَکْرٍ أَنْ یَّؤُمَّهُمْ غَیْرُهُ۔ (السیوطی - وفى کنز العمال جلد ٢) *Words:- لَا یَنْبَغِیْ: Is not appropriate, should not be. یَّؤُمَّهُمْ: Lead them, act as a leader.* *Translation:- It is narrated from Hazrat Ayesha Siddiqa (RA). The Messenger of Allah ﷺ said, "It is not appropriate for a nation*

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*among whom is Abu Bakr, that anyone other than him should lead."* (This Hadith is also in Suyuti and in the second volume of Kanz al-'Ummal)

أَخْرَجَ الطَّبَرَانِیُّ عَنْ سَلَمَةَ بْنِ الْأَکْوَعِ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ أَبُوْبَکْرٍ خَیْرُ النَّاسِ إِلَّا أَنْ یَّکُوْنَ نَبِیٌّ۔ (السیوطی - وفى کنز العمال ج ٦) *Words:- أَخْرَجَ: Brought out, stated. خَرَجَ: Extracted.* *Translation:- Tibrani narrates from Salama bin al-Akwa'. The Messenger of Allah ﷺ said that "Abu Bakr is the best among all people, except for the Prophets."* (Suyuti has also narrated this and it is also in the sixth volume of Kanz al-'Ummal)

O people! For Imamat, that person is selected who knows the matters of Deen more than others. From these Ahadith it becomes clear that Abu Bakr was the most knowledgeable among all the Sahaba. During the days of his fatal illness, by the command of the Master ﷺ, Abu Bakr Siddiq (RA) led the prayer for many days and all the people accepted to follow him. Hazrat Ali says, "The Messenger of Allah ﷺ selected Abu Bakr for the matters of Deen (meaning Imamat in prayers) and we also selected Abu Bakr for the matters of the world." All people used to call Hazrat Siddiq-e-Akbar "Khalifat-ur-Rasoolillah" or "Ameer-ul-Mu'mineen". Among them were the Asharah Mubashsharah and also the general Muslims. At that time there was no dispute, nor disagreement. To call those people who called him "Khalifat-ur-Rasoolillah" liars, he himself is a liar. It is easier for us to call such a person a liar, compared to calling all those great Sahaba, the Ummah of Muhammad liars.

عَنْ أُسَیْدِ بْنِ صَفْوَانَ صَاحِبِ رَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ ثُمَّ جَاءَ عَلِیُّ ابْنُ أَبِیْ طَالِبٍ مُّسْرِعًا بَاکِیًا مُّسْتَرْجِعًا وَهُوَ یَقُوْلُ اَلْیَوْمَ انْقَطَعَتْ خِلَافَةُ النُّبُوَّةِ ـ حَتّٰی وَقَفَ عَلٰی بَابِ الْبَیْتِ الَّذِیْ فِیْهِ أَبُوْبَکْرٍ ثُمَّ قَالَ رَحِمَکَ اللّٰهُ یَا أَبَابَکْرٍ کُنْتَ أَوَّلَ الْقَوْمِ إِسْلَامًا وَأَخْلَصَهُمْ إِیْمَانًا وَأَکْثَرَهُمْ یَقِیْنًا وَأَعْظَمَهُمْ غِنًی وَأَحْدَبَهُمْ عَلَی الْإِسْلَامِ وَأَحْوَطَهُمْ عَلٰی رَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ وَأَسْبَهُمْ عَلٰی أَصْحَابِهِ وَأَحْسَنَهُمْ صُحْبَةً وَأَعْظَمَهُمْ مَنَاقِبَ وَأَکْثَرَهُمْ سَوَابِقَ وَأَرْفَعَهُمْ دَرَجَةً وَأَقْرَبَهُمْ مِنْ رَّسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ وَأَشْبَهَهُمْ بِهِ هَدْیًا وَسَمْتًا وَخُلُقًا وَدَلًّا وَأَشْرَفَهُمْ مَنْزِلَةً وَأَکْرَمَهُمْ عَلَیْهِ وَأَوْثَقَهُمْ عِنْدَهُ فَجَزَاکَ اللّٰهُ عَنِ الْإِسْلَامِ وَعَنْ رَّسُوْلِهِ وَعَنِ الْمُسْلِمِیْنَ خَیْرًا ـ صَدَّقْتَ رَسُوْلَ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ حِیْنَ کَذَّبَهُ النَّاسُ فَسَمَّاکَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَیْهِ وَسَلَّمَ صِدِّیْقًا قَالَ اللّٰهُ تَعَالٰی وَالَّذِیْ جَاءَ بِالصِّدْقِ (یَعْنِیْ مُحَمَّدًا) وَصَدَّقَ بِهِ (یَعْنِیْ أَبَابَکْرٍ) وَآسَیْتَهُ حِیْنَ تَخَلَّوْا وَکُنْتَ مَعَهُ حِیْنَ قَعَدُوْا وَصَحِبْتَهُ فِی الشِّدَّةِ أَکْرَمَ صُحْبَةٍ ـ ثَانِیَ اثْنَیْنِ فِی الْغَارِ وَالْمُنْزَلِ وَرَفِیْقَهُ فِی الْهِجْرَةِ وَمَوَاطِنِ الْکَرَّةِ وَخَلَفْتَهُ

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فِي أُمَّتِهِ أَحْسَنَ الْخِلَافَةِ حِيْنَ ارْتَدَّ النَّاسُ وَقُمْتَ بِدِيْنِ اللّٰهِ قِيَامًا لَمْ يَقُمْهُ خَلِيْفَةُ نَبِيٍّ قَبْلَكَ وَقَوِيْتَهُ حِيْنَ ضَعُفَ أَصْحَابُهُ وَبَرَزْتَ حِيْنَ اسْتَكَانُوْا وَنَهَضْتَ حِيْنَ وَهَنُوْا وَلَزِمْتَ مِنْهَاجَ رَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وَكُنْتَ خَلِيْفَتَهُ حَقًّا - لَمْ تُنَازَعْ بِرَغْمِ الْمُنَافِقِيْنَ وَطَعْنِ الْحَاسِدِيْنَ وَكُرْهِ الْفَاسِقِيْنَ وَغَيْظِ الْكَافِرِيْنَ فَقُمْتَ بِالْأَمْرِ حِيْنَ فَشِلُوْا وَمَضَيْتَ بِنُوْرِ اللّٰهِ حِيْنَ وَقَفُوْا وَاتَّبَعُوْكَ فَهَدُوْا كُنْتَ أَخْفَضَهُمْ صَوْتًا وَأَعْلَاهُمْ حَوْفًا وَأَقَلَّهُمْ كَلَامًا وَأَصْوَبَهُمْ نُطْقًا وَأَشَدَّهُمْ يَقِيْنًا وَأَشْجَعَهُمْ قَلْبًا وَأَحْسَنَهُمْ عَقْلًا وَأَعْرَفَهُمْ بِالْأُمُوْرِ كُنْتَ وَاللّٰهِ لِلدِّيْنِ يَعْسُوْبًا أَوَّلًا حِيْنَ تَفَرَّقَ النَّاسُ عَنْهُ وَآخِرًا حِيْنَ وَلَّوْا كُنْتَ لِلْمُؤْمِنِيْنَ أَبًا رَحِيْمًا ، إِذَا صَارُوْا عَلَيْكَ عِيَالًا فَحَمَلْتَ أَثْقَالًا عَنْهَا ضَعُفُوْا وَحَفِظْتَ مَا أَضَاعُوْا وَرَعَيْتَ مَا أَهْمَلُوْا وَشَمَّرْتَ إِذَا مَنَعُوْا - وَصَبَرْتَ إِذَا جَزِعُوْا - فَأَدْرَكْتَ أَوْتَارَ مَا طَلَبُوْا وَنَالُوْا بِكَ مَالَمْ يَحْسَبُوْا - كُنْتَ عَلَى الْكَافِرِيْنَ عَذَابًا صَبًّا وَلِلْمُؤْمِنِيْنَ غَيْثًا وَخِصْبًا - ذَهَبْتَ بِفَضَائِلِهَا وَأَحْرَزْتَ سَوَابِقَهَا - لَمْ تُفْلَلْ حُجَّتُكَ وَلَمْ تَضْعُفْ بَصِيْرَتُكَ وَلَمْ تَجْبُنْ نَفْسُكَ وَلَمْ تَخُنْ - كُنْتَ كَالْجَبَلِ لَا تُحَرِّكُهُ الْعَوَاصِفُ وَلَا تُزِيْلُهُ الرَّوَاجِفُ كَمَا قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَمَنُّ النَّاسِ فِيْ صُحْبَتِكَ وَذَاتِ يَدِكَ كَمَا قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ضَعِيْفًا فِيْ بَدَنِكَ قَوِيًّا فِيْ أَمْرِ اللّٰهِ مُتَوَاضِعًا فِيْ نَفْسِكَ عَظِيْمًا عِنْدَ اللّٰهِ كَبِيْرًا فِي الْأَرْضِ جَلِيْلًا عِنْدَ الْمُؤْمِنِيْنَ ثُمَّ لَمْ يَكُنْ لِأَحَدٍ فِيْكَ مَهْمَزٌ وَلَا لِقَائِلٍ فِيْكَ مَغْمَزٌ وَلَا لِأَحَدٍ عِنْدَكَ هَوَادَةٌ - وَالدَّلِيْلُ عِنْدَكَ قَوِيٌّ عَزِيْزٌ حَتّٰى تَأْخُذَ لَهُ الْحَقَّ وَالْقَوِيُّ الْعَزِيْزُ عِنْدَكَ ضَعِيْفٌ حَتّٰى تَأْخُذَ مِنْهُ الْحَقَّ - الْقَرِيْبُ وَالْبَعِيْدُ عِنْدَكَ فِيْ ذَالِكَ سَوَاءٌ - شَأْنُكَ الْحَقُّ وَالصِّدْقُ وَقَوْلُكَ حُكْمٌ حَتْمٌ وَأَمْرُكَ غُنْمٌ وَعَزْمٌ - ثَبَتَ الْإِسْلَامُ سَبَقْتَ وَاللّٰهِ سَبْقًا بَعِيْدًا وَأَتْعَبْتَ مَنْ بَعْدَكَ تَعْبًا شَدِيْدًا فُزْتَ بِالْخَيْرِ فَوْزًا مُّبِيْنًا فَجَلَلْتَ عَنِ الْبُكَاءِ وَعَظُمَتْ ذُرِّيَّتُكَ فِي السَّمَاءِ وَهَدَّتْ مُصِيْبَتُكَ الْأَنَامَ - وَاللّٰهِ لَايُصَابُ الْمُسْلِمُوْنَ بَعْدَ رَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ بِمِثْلِكَ كُنْتَ لِلدِّيْنِ عِزًّا وَكَهْفًا وَلِلْمُسْلِمِيْنَ حِصْنًا وَأُنْسًا وَعَلَى الْمُنَافِقِيْنَ غِلْظَةً وَغَيْظًا وَكَظْمًا فَالْحَقَكَ اللّٰهُ بِنَبِيِّكَ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وَلَا حَرَمَنَا أَجْرَكَ وَلَا أَضَلَّنَا بَعْدَكَ - وَإِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُوْنَ - (رواہ فی تفسیر الشاشی و ابوزکریا فی طبقات اہل الموصل و ابوالحسن علی بن احمد بن اسحق البغدادی فی فضائل ابی بکر وعمر والمحاملی فی امالیہ و ابن مندۃ ۔ وابو نعیم فی المعرفۃ ۔ واللالکائی فی السنۃ ۔ خط فی المتفق و ابن النجار ض کنز ج ۶)

...in his Ummah you had the best succession when the people apostatized. You established the Deen of Allah in a manner no caliph of any prophet had done before you. You strengthened it when his Companions weakened. You emerged when they showed submission (fear) and stood up when they became frail. You adhered to the path of the Messenger of Allah ﷺ and you were truly his caliph - without dispute, despite the hatred of the hypocrites, the slander of the envious, the aversion of the transgressors, and the rage of the disbelievers. You took charge of the matter when they lost heart, and proceeded with the light of Allah when they stopped. They followed you and thus were guided. You had the lowest voice among them, yet were the highest in awe, spoke the least but had the most correct speech, had the firmest conviction, the most courageous heart, the best intellect, and the greatest awareness of matters. By Allah, you were the leader (Ya'sub) of the Deen: firstly when people separated from it, and lastly when they turned away. You were a merciful father to the believers when they became dependent upon you. You carried burdens they were too weak to bear, protected what they had lost, tended to what they had neglected, and prepared yourself when they held back. You were patient when they panicked. You achieved the revenge they sought, and through you they attained what they had not expected. You were a pouring torment upon the disbelievers, and a rain and prosperity for the believers. You departed with its virtues and won its precedents. Your argument was not defeated, your insight did not weaken, your soul was not cowardly, and you did not betray. You were like a mountain that storms cannot move nor earthquakes shake. As the Messenger of Allah ﷺ said: 'The most beneficent of people to me in his companionship and his wealth.' As the Messenger of Allah ﷺ said, you were weak in your body, strong in the command of Allah, humble in yourself, great before Allah, grand on the earth, and majestic among the believers. No one found any flaw in you, nor could anyone speak ill of you, and no one had any leniency with you. The weak and humiliated was strong and honorable to you until you took their right for them, and the strong and honorable was weak to you until you took the right from them. The near and the far were equal to you in that. Your affair was truth and honesty, your word was a definitive judgment, and your command was gain and resolve. Islam stood firm. By Allah, you advanced far ahead and severely exhausted those who came after you. You won with a clear victory. You are too exalted for tears, your connection is great in heaven, and your calamity has struck mankind. By Allah, the Muslims will not be afflicted with anyone like you after the Messenger of Allah ﷺ. You were an honor and a cave for the Deen, a fortress and comfort for the Muslims, and harshness, rage, and suppression against the hypocrites. May Allah join you with your Prophet ﷺ, and may He not deprive us of your reward, nor lead us astray after you. And indeed we belong to Allah, and indeed to Him we shall return.* *(Narrated in Tafseer al-Shashi and Abu Zakariyya in Tabaqat Ahl al-Mawsil, and Abu al-Hasan Ali bin Ahmad bin Ishaq al-Baghdadi in Fada'il Abi Bakr wa Umar, and al-Mahamili in his Amali, and Ibn Mandah. And Abu Nu'aym in al-Ma'rifah. And al-Lalika'i in al-Sunnah. Khatt in al-Muttafiq, and Ibn al-Najjar D Kanz vol 6)

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Vocabulary :- `سَجَّوْهُ ثَوْبًا` : A cloth was draped over him. `إِرْتَجَتِ الْمَدِيْنَةُ بِالْبُكَاءِ` : A clamor of crying erupted among the people of Madinah. `دَهِشَ النَّاسُ` : People lost their senses/became bewildered. `مُسْرِعًا` : Swiftly, hastily. `مُسْتَرْجِعًا` : Saying 'Inna Lillahi'. `أَخْدَبُ` : Inclined. `أَشْبَهُهُمْ بِهِ` : The one most resembling him among them. `أَوْفَقُ` : Most trustworthy/reliable. `وَأَسَيْتُ` : You showed empathy/sympathy. `وَاسٍ` : Sympathizer, one who shares grief. `مُوَاسَاةٌ` : To sympathize. `كَرَّةٌ` : Turn, occasion. Its plural is karrat. `إِرْتَدَّ النَّاسُ` : People became apostates. Turned away from the Deen. `قَوِيْتَ` : You gave strength. `بَرَزْتَ` : You stepped onto the battlefield, you manifested. `اِسْتَكَانَتْ` : Weakness, helplessness. `نَهَضَ` : He rose. `وَهَنَ` : Showed laziness, became sluggish. `لَزِمْتَ` : You adhered tightly, you stood firm. `مِنْهَاج` : Path, method. `رَغْمُ` : Disgrace, humiliation. `رُعَامُ` : Sandy soil. `كُرْهٌ` : Aversion. `فَشِلُوْا` : They lost courage. `مَضَيْتَ` : You proceeded, you passed. `هَدُوْا` : They were guided. `خَفْضٌ` : Ease, comfort. `أَخْفَضُهُمْ صَوْتًا` : The one with the lowest voice among them all. `صَوْتٌ` : Voice. `صَوْبٌ` : Direction, side, rightness. `أَصْوَبُ` : More correct. `يَعْسُوْبٌ` : Queen bee. `عَنَّتْ` : Mischief, evil, destruction. `صَارُوْا` : They became. `أَضَاعُوْا` : They wasted/lost. `إِضَاءَةٌ` : Illuminated, enlightened, gave light. `أَغْفَلُوْا` : They forgot, they neglected. `جَزِعُوْا` : They showed restlessness/impatience. `أَوْتَار` (plural of witr): Things one by one, strings of an instrument, bowstring. `نَالُوْا بِكَ` : Obtained through you, achieved. `غَيْثٌ` : Rain. `خِصْبٌ` : Verdant and lush. `لَمْ تُفْلَلْ` : Never argued or disputed. `لَمْ تَجْبُنْ نَفْسُكَ` : Your disposition did not show cowardice. `عَوَاصِفُ` : (plural of 'aasif) Winds. `رَوَاجِفُ` : Plural of Rajfah. Earthquake, jolt. `مَهْمَزٌ` : Fault-finder. `مُغْمِزٌ` : One who glares/threatens. `حَتْمٌ` : Firmness in action, necessity of action. `كَهْفٌ` : Refuge/cave. `كَهَفَ` : Cave. `حِصْنٌ` : Fortress/castle.

Translation :- Hazrat Asid bin Safwan, the Companion of the Messenger of Allah ﷺ, narrates that when Abu Bakr Siddiq (RA) passed away, a cloth was draped over him, and a clamor of weeping erupted among the people, and the people of Madinah became bewildered just as they were on the day of the passing of the accepted Messenger ﷺ. In this state, Hazrat Ali al-Murtaza (RA) arrived hastily, weeping and reciting "Inna Lillahi wa Inna Ilayhi Raji'un". He (meaning Ali) was saying, "Today the caliphate of prophethood is no more." Then he stopped at the door of the house where Abu Bakr Siddiq (RA) lay. Then he spoke thus: "O Abu Bakr, may Allah the Exalted have mercy on you. You were the first among the nation to bring Iman, and compared to others, your Iman was the purest and your conviction was the strongest, and you were the greatest in benefiting [everyone]. You surpassed everyone in your inclination towards Islam, and you were the most protective of the Messenger of Allah ﷺ and the Companions of the Messenger. In your character, virtues, and guidance, you resembled the Messenger of Allah ﷺ more than anyone else. Your rank was greater than others, and your closeness to the Messenger was the highest. Your merits were magnificent compared to others, and in matters of taking precedence, you were ahead of everyone. Your rank was the highest among all. Your closeness to the Messenger of Allah ﷺ...

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...was the most similar in conduct and character. Your worth and status were greater than the other Companions. You were the most relied upon by the Holy Prophet ﷺ. Therefore, may Allah the Exalted reward you on behalf of Islam, His Messenger, and all the Muslims. You affirmed the accepted Messenger when others belied him, meaning, they accused him of falsehood. Hence, the Noble Prophet ﷺ gave you the title of Siddiq (the Truthful). Allah the Exalted also states: وَالَّذِيْ جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ *And he who brings the Truth and he who confirms it.* That is, the one who brought it was Muhammad ﷺ and the one who confirmed it was Abu Bakr (RA). You empathized with the Holy Prophet ﷺ when others were stingy. You remained sitting beside the Holy Prophet ﷺ when others were sitting far away. Even in hardship, you accompanied the accepted Messenger well. In the cave, at destinations, and during journeys, you were one with him. During the migration and in the battlefield, you were the companion of the Holy Prophet ﷺ. You were the best steadfast person in his Ummah when people became apostates. You upheld the Deen of God in such a manner that no caliph of any prophet had upheld it before. You strengthened the Ummah of the Holy Prophet ﷺ when other people proved to be weak. You stepped into the battlefield when others showed weakness, and you stood up when others showed laziness. You remained steadfast upon the method of the Noble Messenger ﷺ. You stood firm behind the Holy Prophet ﷺ. Despite the hesitation of others, the opposition of the hypocrites, the slander of the envious, the aversion of the transgressors, and the rage and anger of the disbelievers, you stood firm on your work. When people lost courage, you stepped forward, and when people stopped, you continued by the light of Allah the Exalted. People followed you and attained guidance. Your voice was the softest for them, and your awe upon them was great. Your speech was concise, and your talk was entirely truthful. Your conviction was strong, and your intellect and mind were sound. You knew the highs and lows of matters well. By God! You were the leader of the Deen like the queen bee. Firstly, when people caused mischief, scattered and separated, and lastly, when they turned away (meaning out of compulsion you had to turn towards them). You were an affectionate and merciful father to the believers. When they became your dependents, you bore such heavy burdens that they were incapable of carrying. You protected the Deen from being lost by those who forgot it. You remembered what people forgot. You were ready...

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...when people stopped [you]. You remained patient when people became restless. Whatever goals the people had, you achieved them. The people found you to be such as they had not expected. You were a pouring torment upon the disbelievers, and rain and verdure for the Muslims. You attained virtues, and acquired those traits by which people elevate in rank. No flaw or defect appeared in your argument. Your insight did not weaken. Your soul showed neither cowardice nor betrayal. You were like a mountain that neither fierce winds can shake, nor earthquakes move from its place. As the accepted Messenger ﷺ stated. You were physically weak, yet strong and energetic in the work of God. You were humble and modest in your self, great near God, majestic on the face of the earth, and of high rank among the Muslims. No one found an opportunity to find fault in you. Nor did any speaker find a point to wink at. Nor did anyone show leniency with you. With you, even a lowly person was strong and dominant, so that you would secure his right for him. The strong and honorable person was weak before you, so that you would extract the right of the rightful owner from him. In this matter, both the near and the far were equal to you. Your method was upon the truth and upright. Your word was a ruling and a definitive command. Your action was a gain and your resolve was firm. Your Islam was firm and established. You advanced and led very far ahead, and severely exhausted those behind you in trying to reach you. You achieved a clear success towards goodness. No one can reach you by weeping, because you are far greater than that. Your connection is greater than the heavens. The shock of your death has broken the people. After the Messenger of Allah ﷺ, no calamity will fall upon the Muslims equal to the calamity of your passing. You were the honor of the Deen and its refuge, and a fortress and comfort for the Muslims. For the hypocrites, you were sometimes harsh and sometimes gentle. May Allah the Exalted unite you with your Prophet ﷺ, and not deprive us of your reward, and not lead us astray after you. إِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُوْنَ (We belong to Allah alone, and to Him alone is our return). *(This sermon is recorded from Tafseer al-Shashi and Abu Zakariyya in Tabaqat Ahl al-Mawsil, and Abu al-Hasan Ali bin Ahmad bin Ishaq al-Baghdadi wrote it in Fada'il Abu Bakr wa Umar, and al-Mahamili in Amali, and Ibn Mandah and Abu Nu'aym in al-Ma'rifah, and al-Lalika'i in al-Sunnah, and Khatib in al-Muttafiq, and Diya' al-Maqdisi has also recorded it. It is also in the sixth volume of Kanz al-'Ummal)*

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