After reciting the tashahud, ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

The virtues and qualities of Hazrat Abu Bakr Siddiq^(ra) were being mentioned. The following is written in relation to him being the best of people and the most beloved among them.

Hazrat Ibn Umar^(ra) relates, “During the life of the Holy Prophet^(sa), we used to mention people from among us who were better than others.”

They used to draw comparisons as to determine who was better than the other. [He says:] “At that time, we used to consider Hazrat Abu Bakr^(ra) to be the best [among us]. He was followed by Hazrat Umarra bin Khattab and thereafter came Hazrat Uthmanra bin Affan.” (Sahih al-Bukhari, Kitab Fada’il Ashab al-Nabi^(sa), Bab Fadl Abi Bakr^(ra) ba’d al-Nabi^(sa), Hadith 3655)

Hazrat Jabirra bin Abdillah relates that Hazrat Umar^(ra) said to Hazrat Abu Bakr^(ra), “O ye, who is the best among the people after the Holy Prophet^(sa)!” Hazrat Umar^(ra) praised Hazrat Abu Bakr^(ra), in response, Hazrat Abu Bakr^(ra) said, “If you say so then I have also heard the Holy Prophet^(sa) say that the sun has not dawned on anyone who is better than Umar!” (Sunan at-Tirmidhi, Kitab al-Manaqib, Bab fi Manaqib Umarra bin al-Khattab, Hadith 3684)

In other words, he immediately demonstrated his humility by saying that you call me the best, whereas I have also heard the Holy Prophet^(sa) say that you are best.

Abdullah bin Shafiq relates, “I asked Hazrat Aisha^(ra), ‘Who among the companions was the most beloved of the Holy Prophet^(sa)?’ She replied, ‘Hazrat Abu Bakr^(ra).’ I said, ‘And then?’ She replied, ‘Hazrat Umar^(ra).’ I asked, ‘After him?’ She replied, ‘Hazrat Ubaidahra bin Jarrah.’ I then asked, ‘And then?’ Following this, she remained silent.” (Sunan at-Tirmidhi, Kitab al-Manaqib, Bab fi Manaqib Abu Bakr al-Siddiq^(ra), Hadith 3657)

Muhammad bin Sirin relates, “I do not consider it possible for a person who criticises (or finds faults in) Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), and yet, he claims to love the Holy Prophet^(sa).” (Sunan at-Tirmidhi, Kitab al-Manaqib, Bab fi Manaqib Umarra bin al-Khattab, Hadith 3685)

i.e. he claims to love the Holy Prophet^(sa) despite holding such a view.  After criticising Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), this claim of theirs to love the Holy Prophet^(sa) is wrong, as both of them were very dear to the Holy Prophet^(sa).

Hazrat A’idhra bin Amr relates, “Hazrat Salman^(ra), Hazrat Suhaib^(ra) and Hazrat Bilal^(ra) were sitting amongst some individuals when Abu Sufyan approached. Upon this, they said that ‘by God! The swords of Allah have not yet settled the score with the necks of the enemies of Allah.’ (That is, they have not yet properly taken revenge).”

The narrator says, “Hearing this, Hazrat Abu Bakr^(ra) asked that ‘are you saying this about the prominent chiefs of the Quraish? Abu Sufyan is also from among the chiefs of the Quraish and you are saying that we have not sought revenge from him.’ Following this, Hazrat Abu Bakr^(ra) personally went to the Holy Prophet^(sa) and informed him of this. Upon this, the Holy Prophet^(sa) said that ‘O Abu Bakr! You might have upset those individuals (i.e. Salman^(ra), Suhaib^(ra) and Bilal^(ra)). If you have upset them then remember that you have, in fact, upset your Lord.’ Hearing this, Hazrat Abu Bakr^(ra) immediately went to these three individuals and said, ‘My dear brothers, have I offended you (he said this very apologetically)?’ They responded, ‘Our brother, that is not the case. May Allah forgive you.’” (Sahih Muslim, Kitab Fada’il al-Sahabah, Bab Fada’il Salman wa Bilal wa Suhaib^(ra), Hadith 6412)

Nonetheless, this is a testament to the extent of Hazrat Abu Bakr’s^(ra) humility. Despite having freed some of them from slavery himself, he approached them seeking forgiveness. Furthermore, he demonstrated an exemplary standard of love and obedience to the Holy Prophet^(sa). The Holy Prophet^(sa) merely said that he may have offended them; he did not instruct him to seek forgiveness from them. However, [Hazrat Abu Bakr^(ra)] immediately went to them and sought forgiveness. In the commentary of this narration, it is recorded that this incident took place after the Treaty of Hudaibiyyah which was formed to cease the fighting with the disbelievers of Mecca. At the time, Abu Sufyan was not a Muslim. Thus, the Muslims at that time contemplated whether they should have killed them before such a time. (Sahih Muslim bi Sharh al-Nawawi, Vol. 16, p. 96, Muassisat Qurtubah, 1991)

In respect to the memorisation of the Holy Quran, Hazrat Musleh-e-Maud^(ra) has presented some aspects in light of the references of Islamic history. He states, “Abu Ubaidah^(ra) narrates that the following Muhajir companions of the Holy Prophet^(sa) had committed the Quran to memory: Abu Bakr^(ra), Umar^(ra), Uthman^(ra), Ali^(ra), Talhah^(ra), Sa’d^(ra), Ibn Mas’ud^(ra), Hudhaifah^(ra), Salim^(ra), Abu Hurairah^(ra), Abdullah bin Sa’ib^(ra), Abdullah bin Umar^(ra) and Abdullah bin Abbas^(ra). And amongst the women, there was Hazrat Aisha^(ra), Hazrat Hafsah^(ra) and Hazrat Umm Salamah^(ra). Many of the aforementioned people memorised the Holy Quran during the life of the Holy Prophet^(sa), while others completed their memorisation after his demise.” (Dibachah Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 429-430)

With reference to:

ثَانِیَ ٱثۡنَیۡنِ

 [the second among the two]

There is a narration of Hazrat Abu Bakr^(ra) himself. Hazrat Anas^(ra) narrates, “Hazrat Abu Bakr^(ra) used to say, ‘While I was in the cave, (i.e. whilst Hazrat Abu Bakr^(ra) was in the cave along with the Holy Prophet^(sa)), I addressed the Holy Prophet^(sa) and said, “If they (the disbelievers who were standing outside) decide to crouch down and look inside, they would surely see us.” Upon this, the Holy Prophet^(sa) said, “What do you think about the two people amongst whom the third is Allah?”’”  (Sahih al-Bukhari, Kitab Fada’il Ashab al-Nabi^(sa), Bab Manaqib al-Muhajirin wa Fadlihim, Hadith 3653)

This is a narration from Bukhari.

The Promised Messiah^(as) states:

“Among the excellences and distinguishing virtues of Hazrat Abu Bakr Siddiq^(ra) is that he has the special honour of being chosen to accompany the Holy Prophet^(sa) during his journey of migration. Furthermore, he remained by the side of the Best of Creation – the Holy Prophet^(sa) – during the hardships he faced. From the moment these adversities surfaced, he was made a distinctive companion (in other words, a special friend) of the Holy Prophet^(sa) so that he could form a special bond with the Beloved^(sa) of God. The wisdom behind this is that Allah the Almighty knew full well that Siddiq-e-Akbar was the most courageous and righteous amongst the companions, the most beloved to the Holy Prophet^(sa) and was a brave man. Furthermore, [Allah knew] that he was absolutely absorbed in his love for the Leader of the Universe^(sa). From the very beginning, he (i.e. Hazrat Abu Bakr^(ra)) helped the Holy Prophet^(sa) with his wealth and attended to his important matters. Thus, through him, Allah the Almighty comforted the Holy Prophet^(sa) during times of difficulty and hardship and gave him the name Al-Siddiq, distinguishing him with the companionship of the Prophet^(sa) in both worlds. Allah the Almighty endowed him with the honourable mantle of

ثَانِیَ ٱثۡنَیۡنِ – the second among the two] and counted him amongst His most special servants.” (Sirr al-Khilafah [Urdu Translation], Ruhani Khazain, Vol. 8, pp. 339-338)

Non-Muslim authors have also paid homage to Hazrat Abu Bakr^(ra). André Servier, a 20^th century historian from Algeria has written about Hazrat Abu Bakr^(ra) and states:

“He was a man of simple manners and in spite of his unexpected elevation lived in poverty, when he died, he left behind a worn out garment, a slave, and a camel. A true patriarch, after Madina's own heart, he had one great quality – energy. He possessed what had given victory to Muhammad and what was lacking in his enemies, (What was that trait?) an unshakable conviction. He was the right man in the right place.”

He then writes, “This elderly and pious man remained steadfast upon his belief despite the treachery and rebellion prevalent all around. With his faithful and unwavering resolve, he commenced the mission of Hazrat Muhammad^(sa) anew.” (André Servier, Islam and the Psychology of the Muslim, p. 51)

Moving on, there is a British historian by the name of JJ Saunders. He writes:

“The first Khalifah has always been commemorated by Muslims as a person who was absolutely loyal and an embodiment of honour and grace. Even the most severe of storms and chaos could not shake his firm resolve and determination. His term of leadership was brief, yet the victories yielded in its course were grand. His unrelenting, resolute and steadfast disposition overcame the rampant apostasy and brought the Arab nation under the fold of Islam once more. Furthermore, his determination for the conquest of Syria laid the foundation for the Arabian Empire.”  (JJ Saunders, A History of Medieval Islam [London, UK: 2002], p. 45)

Then, there is another English writer by the name of HG Wells. He writes:

“It is said that the true foundation of the Islamic Empire was established more so by Abu Bakr than by Muhammad^[sa], to whom Abu Bakr was a friend and helper.” This is an exaggeration on his part. Nonetheless, he further writes, “While Muhammad^[sa], despite his unstable position, was the initial brain and visionary behind Islam, (God-forbid) Abu Bakr was its wisdom and determination. Whenever Muhammad^[sa] would waver, Abu Bakr would become his reassurance.” These words are baseless and absurd and devoid of truth. Nonetheless, what he writes onwards is correct. He writes, “When Muhammad^[sa] passed away, Abu Bakr became his caliph and successor. With faith more firm than mountains, he very simply yet strategically took on the task of bringing the whole world under the command of Allah, all with a small army of three to four thousand Arabs.” (HG Wells, A Short History of the World, p. 76)

Nevertheless, as I have stated, this writer has mentioned some qualities of Hazrat Abu Bakr^(ra) that he undoubtedly possessed. However, because these people are not aware of the most high and lofty station of prophethood granted to the Holy Prophet^(sa), they praise Hazrat Abu Bakr^(ra), Hazrat Umar^(ra) and others with great exaggeration and in a manner that is utterly false. Whether it was Hazrat Umar^(ra) or Hazrat Abu Bakr^(ra), they were all loyal, perfect followers and lovers of their Master, the Holy Prophet Muhammad^(sa). These individuals were in no way responsible for Prophet Muhammad’s^(ra) wisdom, but in subservience to him, served as his hands and feet. Similarly, the religion of Islam was not the brainchild of the Holy Prophet^(sa), nor was it a result of his efforts. The author wrote that the Holy Prophet^(sa) was the brain behind Islam, God-forbid. However, Islam truly refers to a complete religion and perfect law derived entirely from divine guidance and revelation. Furthermore, there was no moment of concern or irresolution where Hazrat Abu Bakr^(ra) became the reassurance needed by the Holy Prophet^(sa). In fact, no such moment can be found in his lifetime, where the bravest of mankind, the valiant and courageous Prophet^(sa) became distressed and irresolute. If ever there was a cause for concern, then the Almighty and Everlasting God became his source of solace. The author has written that Abu Bakr^(ra) would provide solace to the Holy Prophet^(sa), however, we have observed that the truth is quite the opposite; whenever something concerning or distressing occurred during Hazrat Abu Bakr’s^(ra) life, the Holy Prophet^(sa) comforted him. For instance, at the time of migration, Hazrat Abu Bakr^(ra) was very concerned and distressed, and although this concern was out of his love for the Holy Prophet^(sa), it was the Holy Prophet^(sa) who comforted Hazrat Abu Bakr^(ra) and reassured him by saying:

 لَا تَحۡزَنۡ إِنَّ ٱللَّہَ مَعَنَا

“O Abu Bakr, do not worry. Allah is with us.” As it was mentioned earlier, Hazrat Abu Bakr^(ra) has said himself that at this time of distress, it was the Holy Prophet^(sa) who reassured him. Thus, this incident alone is a clear testament to his determination, his trust in Allah and his rank as a special prophet of God. Nevertheless, it is the foolishness of these people that when they are forced to admit the truth, they try to mix in whatever filth they can.

Moving forward, there is another British orientalist by the name of TW Arnold. He writes, “Abu Bakr was a wealthy merchant. Owing to his excellent character, intelligence and competence, he was highly revered by his countrymen. After accepting Islam, he spent a lot of his wealth in freeing Muslim slaves who were tortured by the disbelievers on account of believing in the teachings of their Holy Master Muhammad^(sa).” (TW Arnold, The Preaching of Islam [Archibald Constable & Co, 1896], p. 10)

Moreover, Sir William Muir, a Scottish orientalist and Lieutenant Governor in the north western regions of British India, writes, “Hazrat Abu Bakr’s term of leadership was short, but after Muhammad^[sa], Islam is most indebted to Abu Bakr. In other words, after Muhammad^[sa], there was no one who served Islam more than Abu Bakr.” (Sir William Muir, The Caliphate, its Rise, Decline and Fall [The Religious Tract Society, 1892], p. 86)

Whilst mentioning the high morals of Hazrat Abu Bakr^(ra), Hazrat Musleh-e-Maud^(ra) states:

“Is it not true that very eminent and powerful kings, upon saying the names of Abu Bakr^(ra), Umar^(ra) and even Abu Hurairah^(ra), instinctively say ‘May Allah be pleased with them’ and express their desire to have been able to serve them. Who then can say that after leading a simple life, Abu Bakr^(ra), Umar^(ra) and Abu Hurairah^(ra) were at a loss? Undoubtedly, from a worldly point of view, they had welcomed a sort of death upon themselves, however, that death proved to be their source of life. Now, no power can take their life. They will remain alive until the Day of Judgment.” (Shukriyah aur I’lan Zururi, Anwar-ul-Ulum, Vol. 2, p. 74)

Hazrat Musleh-e-Maud^(ra) further states:

“Allah the Almighty did not grant Abu Bakr^(ra) his role as Abu Bakr^(ra) simply because he was born at the time of the Holy Prophet^(sa); Allah the Almighty did not grant Umar^(ra) his status as Umar^(ra) simply because he was born at the time of the Holy Prophet^(sa); God Almighty did not grant Uthman^(ra) and Ali^(ra) their high stature because they coincidentally had the honour of becoming the son-in-laws of the Holy Prophet^(sa); Talhah^(ra) and Zubair^(ra) were not endowed with honour and reverence simply because they were from among the family of the Holy Prophet^(sa), from among his people, or because they were born in his time. As a matter of fact, these individuals were amongst those who raised the standards of their sacrifices to such a degree that is unfathomable.” (Khutbat-e-Mahmud, Vol. 26, pp. 384-385)

Thus, it is sacrifices of this scale that bestow a person such a rank.

Then, Hazrat Musleh-e-Maud^(ra) states:

“We have an immense amount of respect in our hearts for Hazrat Abu Bakr^(ra), but can anyone say that this respect is because of his progeny? Most of us do not even know how far Hazrat Abu Bakr’s^(ra) progeny extends. The records of his progeny have not even been preserved. Today, there are many who portray that they belong to the progeny of Hazrat Abu Bakr^(ra) and call themselves ‘Siddiqi’, however, if they were told to swear that they are truly Siddiqi and that their lineage traces back to Hazrat Abu Bakr^(ra), they would never swear to it. Even if they did swear to it, we would say that they are lying, and they are devoid of faith. The reason is that the records of Hazrat Abu Bakr’s^(ra) progeny have not even been preserved enough for someone to truly ascribe themselves to him. Hence, we do not honour Hazrat Abu Bakr^(ra) because his progeny has done extraordinary things; we do not honour Hazrat Umar^(ra) because his progeny has undertaken great tasks; We do not honour Hazrat Uthman^(ra) because his progeny is achieving great feats and we do not remember Hazrat Ali^(ra) because his progeny possesses salient qualities. Hazrat Ali’s^(ra) progeny continues today, yet he is not honoured on account of his progeny still being present. Likewise, all the other Companions are not remembered on account of their progenies. Hence, the reality is that we remember and honour them for the individual sacrifices they made.” (Khutbat-e-Mahmud, Vol. 27, p. 657)

Then, Hazrat Musleh-e-Maud^(ra) states:

“Look to Hazrat Abu Bakr^(ra) and observe that he was just an ordinary merchant in Mecca. If the Holy Prophet^(sa) was not raised as a prophet and the history of Mecca was still recorded, all that would be said about Hazrat Abu Bakr^(ra) is that he was a noble and honest Arab merchant. However, for his devotion to the Holy Prophet Muhammad^(sa), he attained a rank that granted him respect and reverence around the entire world. When the Holy Prophet^(sa) passed away and when the Muslims elected Hazrat Abu Bakr^(ra) as their caliph and king, this news spread to Mecca. A large gathering had formed in which the father of Hazrat Abu Bakr^(ra), Abu Quhafah^(ra), was also present. When he heard that the people had pledged allegiance to Hazrat Abu Bakr^(ra), he could not come to terms with it. In astonishment, he asked the news-bearer about which Abu Bakr he was referring to. He replied, ‘None other than your son, Abu Bakr^(ra).’ He began to cite the names of every Arab tribe and asked, ‘Have they also pledged allegiance to Abu Bakr^(ra)?’ (He named the prominent tribes and inquired as to whether they too had accepted Abu Bakr^(ra)). And when he was told that everyone had unanimously chosen Hazrat Abu Bakr^(ra) to be their caliph and leader, then Abu Quhafah^(ra) could not help but to remark:

أَشْهَدُ أَنَّ لاَ إِلٰهَ إِلاَّ الله وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدا عَبْدُهُ وَرَسُولُهُ

That is, ‘I bear witness that there is none worthy of worship except Allah and that the Holy Prophet Muhammad^(sa) is His servant and messenger.’”

Hazrat Musleh-e-Maud^(ra) continues:

“This was despite the fact that Hazrat Abu Quhafah^(ra) was already a Muslim and had pledged allegiance to the Holy Prophet^(sa) (either after the conquest of Makkah or from before). The reason he recited the declaration of faith and reaffirmed the prophethood of the Holy Prophet^(sa) was because the Khilafat of Hazrat Abu Bakr^(ra) was a stark realisation and he understood this to be a substantial proof for the truthfulness of Islam. [He said], ‘Otherwise, my son was not someone under whom all of Arabia could have united.’” (Tafsir-e-Kabir, Vol. 6, pp. 205-206)

At another instance, Hazrat Musleh-e-Maud^(ra) states:

“Look towards Hazrat Abu Bakr^(ra); when he accepted Islam, people began saying that he was once a leader of Mecca but had now been disgraced. Prior to Islam, the respect he received at most would have been two to three hundred people who regarded him with respect. However, it was due to the blessings associated with Islam that Allah the Almighty bestowed upon him the bounty of Khilafat and leadership and granted him eternal honour throughout the entire world and unending renown. He went from being the leader of a single tribe to becoming the Khalifa of all the Muslims and the leader of the Arabian empire which stood up to Persia and the Byzantines and defeated them.” (Tafsir-e-Kabir, Vol. 2, p. 87)

Then, on another occasion Hazrat Musleh-e-Maud^(ra) states:

“Observe how leadership fell not only at the footsteps of the Holy Prophet^(sa), but it also fell at the footsteps of his servants. However, never did the Holy Prophet^(sa) desire it when he had yet to receive this leadership, nor did he desire (power) at the time he was granted leadership. Hazrat Abu Bakr^(ra) did not desire leadership, nor did Hazrat Umar^(ra), Hazrat Uthman^(ra) or Hazrat Ali^(ra). In fact, there was no indication pointing towards their leadership, despite the fact that they were such great leaders of the world that their examples remain unmatched. They were very simple in nature, they were simple in the manner they met others; they were so humble that just by their appearance it could not be discerned that they were leaders. None of them ever said that this was their kingdom of which they were the ruler. None of them ever sought to express the fact that they were a leader, nor did they ever desire to do so. The reality is that the world itself falls at the feet of one who devotes themselves to God Almighty. People think that they will receive help from kings, however those who devote themselves to God Almighty, even kings believe that they will receive honour by serving them.” (Allah Ta’ala se Sacha aur Haqiqi Ta’aluq Qa’im karne mein hi Kamyabi hai, Anwar-ul-Ulum, Vol. 21, p. 99)

On another occasion Hazrat Musleh-e-Maud^(ra) stated:

“You see, Hazrat Abu Bakr^(ra) became a leader despite the fact that his father thought it was impossible for him to become a ruler – because this leadership was bestowed upon him by God Almighty. In comparison, there was Taimur who was a great king, however he only became a king because of his worldly efforts. Napoleon was also a great leader; however he became a leader through his own efforts and worldly planning. Nader Shah was also a great leader, however he too became a leader only due to his personal efforts and worldly planning. All of them became leaders, however we say that Taimur received his rule through people, whereas Abu Bakr^(ra) received his leadership from God Almighty. We say that Napoleon received his rule as a result of worldly planning, whereas Hazrat Umar^(ra) was bestowed leadership by God Almighty. We say that Genghis Khan obtained his leadership through worldly means, whereas Hazrat Uthman^(ra) received leadership from God Almighty. We say that Nader Shah became a leader through worldly planning, whereas Hazrat Ali^(ra) was bestowed leadership by God Almighty. Hence, they all became leaders. The worldly kings had power and influence and their laws were enacted as was the case for the Caliphs. In fact, their [the worldly leaders’] rules were more strongly enforced than those of Abu Bakr^(ra), Umar^(ra), Uthman^(ra) and Ali^(ra). However, these four were appointed leaders by God Almighty whereas the worldly leaders were appointed by people. Therefore, when the Holy Prophet^(sa) stated that whoever does not recite Bismillah [In the Name of Allah] before doing something important (he is speaking of the blessings associated with saying Bismillah) then such a person does not receive blessings. However, this does not mean that they do not achieve their purpose, rather it means that their objective will not be fulfilled by God Almighty. The leadership granted by God Almighty was not meant to be bestowed upon anyone besides Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Uthman^(ra) and Hazrat Ali^(ra). The leadership attained by others was through Satan or through other people. Lenin, Stalin, and Malenkov did not recite Bismillah, yet they attained leadership. Roosevelt, Truman, and Eisenhower also did not recite Bismillah, yet they became leaders. They did not even know of Bismillah, nor did they have any reverence for it in their hearts. Thus, when the Holy Prophet^(sa) stated that one cannot obtain blessings without reciting Bismillah, it did not mean that one cannot attain anything from God Almighty altogether. In fact, only those receive from God Almighty who recite Bismillah before every important action. Everyone can discern whether something that is received from God Almighty possesses more blessings or something received from other people. Leadership that is obtained through human efforts can also end, whereas leadership bestowed by God Almighty can never cease.”

If only Muslims understood this point. Despite reciting Bismillah, it seems they do so only as mere lip service, not from their hearts. Hazrat Musleh-e-Maud^(ra) further writes:

“Yazid was also a leader. He was extremely prideful and claimed to have great power. He destroyed the family of the Holy Prophet^(sa). (He even declared himself to be a Muslim). He killed the progeny of the Holy Prophet^(sa) and he never adopted humility. (He remained haughty) and believed that no one could stand up to him. Hazrat Abu Bakr^(ra) was also a leader, however he was humble and meek. He used to say, ‘God Almighty has appointed me to serve the people and however long I am given to serve is a favour upon me.’ However, Yazid used to say, ‘I have obtained rule from my father. I can kill whoever I please and spare whoever I please.’ Apparently, Yazid’s rule was more powerful than that of Hazrat Abu Bakr^(ra). He used to say, ‘I am a hereditary monarch. Who dares to speak before me?’ On the other hand, Hazrat Abu Bakr^(ra) used to say, ‘What capabilities did I possess to become a leader? Whatever I have has been bestowed by God Almighty. I could not have become a leader by my own efforts. I am everyone’s servant. I am the servant of the poor as well as the wealthy. If ever I make a mistake, then take recompense right away. Do not ruin me on the Day of Judgement.’ A listener will wonder what this is; [it seems as if] he (Hazrat Abu Bakr^(ra)) does not even possess the same rank as the chief of a village. The same person might hear the words of Yazid and think that they resemble those of Roman and Persian emperors and that Yazid’s words are those of a ruler.

However, when Hazrat Abu Bakr^(ra) passed away, his children, grandchildren, great-grandchildren, and then the following generations which go beyond grandchildren and great-grandchildren were all equally proud of their kinship with Hazrat Abu Bakr^(ra). Putting them aside, even those who are not related to Hazrat Abu Bakr^(ra); those who have never even met him, even today tears come to their eyes when they read these accounts. A fervour is brought about in their love [for him]. If ever someone speaks ill of him, they become impassioned. Hence, his progeny aside, even others are prepared to lay down their lives for his sake. Every Muslim says ‘Radiallahu anhu [may Allah be pleased with him]’ when they hear his name. On the other hand, when the arrogant Yazid – who tired not of calling himself the king and son of a king – passed away, the people made his son the king in his place. One Friday he stood at the pulpit and said, ‘O people! My grandfather became the king when there were others more worthy of becoming the king. My father became the king when others were more worthy of becoming king. Now I too have been made the king whilst there are others worthier of this. O people! I cannot shoulder this burden. My grandfather and my father usurped the rights of others more worthy, however, I am not prepared to usurp their rights. This is your Khilafat, give it to whomsoever you please. I am neither worthy of it, nor do I deem my grandfather and father to have been worthy of it. They seized control of the government in an oppressive and wrongful manner, and now I desire to return the right of those who are entitled to it.’ Saying this, he returned home.

When his mother heard of this incident she said, ‘Wretched one, you have humiliated your father and grandfather!’ He replied, ‘Mother, if God Almighty has granted you any wisdom, you would understand that I have not disgraced my father and grandfather, rather, I have restored their honour.’ He then remained in reclusion in his home, and did not go out until his demise.” (Khutbat-e-Mahmud, Vol. 34, pp. 86-88)

Hence one must also do justice to this monarchy which is granted by Allah the Almighty, and it is a lesson for the Muslim leaders and kings.

Hazrat Musleh-e-Maud^(ra) states:

“Have the greatest kings of the world today attained the same grandeur of Hazrat Abu Bakr^(ra) due to his sacrifices for Islam and religion? Today there is not even a single king in the world who has achieved the same greatness as that of Hazrat Abu Bakr^(ra). In fact, aside from Hazrat Abu Bakr^(ra), the great kings of today do not even possess the same glory as that of the servants of Hazrat Abu Bakr^(ra) in the eyes of the Muslims. The truth is that even the dog of Hazrat Abu Bakr^(ra) is dearer to us than those of great eminence, because he served at the house of the Holy Prophet Muhammad^(sa).”

He then states, “When one has served at the household of Muhammad^(sa) everything about them becomes admirable in our eyes, and then it is impossible for anyone else to erase that greatness from our hearts.” (Khutbat-e-Mahmud, Vol. 19, p. 681)

They raise allegations against us, that God forbid we disgrace the Holy Prophet^(sa), but in reality such are the views we hold.

Hazrat Musleh-e-Maud^(ra) states:

“One of Hazrat Abu Bakr’s^(ra) sons took some time to accept Islam. Once, the Holy Prophet^(sa) was sat in the mosque and various matters were being discussed. During the conversation [the son] said to Hazrat Abu Bakr^(ra), ‘Father, during a battle I was hiding behind a rock, and you passed by me twice. If I had desired I could have killed you, but the thought that you are my father held me back from raising my hand.’ Hearing this Hazrat Abu Bakr^(ra) said, ‘I did not see you at the time, but since you were in the battlefield as an enemy of Allah, had I seen you I would have certainly killed you.’” (Khutbat-e-Mahmud, Vol. 16, pp. 621-622)

In relation to the high morals of Hazrat Abu Bakr^(ra), the Promised Messiah^(as) states:

“Abu Bakr^(ra) was a man whose nature possessed the fuel and wick of goodness (i.e., he had the capability of burning bright). And so, the pure teaching of the Messenger of Allah, peace and blessings of Allah be upon him, touched him immediately and set him alight. He did not argue with the Holy Prophet^(sa) at all; he did not ask to be shown any sign or miracle. As soon as he heard that the Holy Prophet^(sa) had made his claim, all that he asked was: ‘Do you claim to be a Prophet?’ When the Messenger of Allah, peace and blessings of Allah be upon him, replied in the affirmative, he proclaimed: ‘Bear witness that I am the first to believe.’”

The Promised Messiah^(as) states:

“Experience tells us that those who are particular about asking questions rarely attain guidance. However, those who think well of others and show patience fully partake of guidance. An example of this can be seen in Abu Bakr^(ra) and Abu Jahl. Abu Bakr^(ra) did not argue, nor demand a sign, but he was granted that which those who demanded signs were left without. He witnessed sign upon sign and in fact, he became a magnificent sign himself. Abu Jahl, on the other hand, argued, and did not refrain from his opposition and ignorance. He witnessed sign upon sign, but could not see. Ultimately, he became a sign for others and died as an opponent.” (Malfuzat [1984], Vol. 2, p. 165)

The Promised Messiah^(as) states:

“Abu Bakr, may Allah be pleased with him, and Abu Jahl were both raised from the same soil – Mecca. The city of Mecca, is the same Mecca where now tens of millions of people belonging to every rank and class of society gather from all parts of the world. Both these aforementioned individuals were born in the same land. The first of them was guided due to his pure and blessed nature and righteousness, ultimately attaining the highest station among the Truthful. The second, however, is notorious for his mischief, ignorance, unjust enmity and opposition to the truth.

“Bear in mind that distinction can only be of two kinds: divine and satanic. Men of divine distinction receive renown and honour in heaven. Similarly, men of satanic distinction are famed among the spawn of Satan.

“In short, both of the aforementioned men existed in the same place. The Messenger of God, peace and blessings of Allah be upon him, did not differentiate between anyone. All of the commandments that were given to him by Allah Almighty, he conveyed to the people equally; but the unfortunate and wretched were left deprived, while the fortunate were guided and attained to a station of excellence. Abu Jahl and his ilk witnessed numerous signs and observed the light of God and His blessings, but all this went in vain.” (Malfuzat [1984], Vol. 2, p. 164)

The Promised Messiah^(as) states:

“When the Holy Prophet’s^(sa) advent took place in Makkah, Abu Jahl and Hazrat Abu Bakr Siddiq^(ra) were both present in Mecca. However, Abu Bakr’s^(ra) nature possessed the ability to accept the truth. Whilst returning [from his travels] even before Hazrat Abu Bakr^(ra) had entered the city, he enquired from someone of any recent news and was informed that the Holy Prophet^(sa) had claimed to be a prophet. There and then, he immediately accepted and did not ask for any miracle or a sign, though later he witnessed countless miracles, and in fact, became a sign himself. On the other hand, Abu Jahl, who witnessed thousands of signs, but even then he did not refrain from his opposition and rejection and continued to deny [the Holy Prophet^(sa)]. What was the reason behind this? They both were born in the same place, and yet, one became Siddiq [truthful] and the other who was previously known as ‘Abu al-Hikam’ [father of wisdom] became known as ‘Abu Jahl’ [father of ignorance]. The reason behind this is because [Abu Jahl’s] nature did not bear any relationship with the truth. In short, matters pertaining to faith are dependent upon this relationship. When one establishes a relationship with this then that in itself becomes one’s teacher and imparts the knowledge of the truths. This is the reason why those who incorporate this relationship within their nature serve as a sign in itself.” (Malfuzat [1984], Vol. 5, pp. 11-12)

The Promised Messiah^(as) further states:

“My Lord has made it clear to me that as-Siddiq [Abu Bakr], al-Faruq [Umar], and Uthman, may Allah be pleased with them, were righteous and faithful, and that they were among those chosen by Allah and favoured with His bounties. Many of those endowed with spiritual insight had attested to their virtues. They left their homes for the sake of Allah and entered the battlefield in every campaign, paying no heed to the scorching heat of summer or the cold of winter nights. They rushed eagerly for the sake of the faith like one in the prime of youth. They inclined neither towards relatives nor non-relatives and left them for the sake of Allah, the Lord of the worlds. Their deeds carry a sweet scent and their actions are fragrant. All this points to the verdant orchards of their high spiritual state and the blooming gardens of their good deeds. From the scent of this breeze we can understand their true character, and in its luminescence is reflected the light of their beings.” (Sirr al-Khilafah [Urdu Translation], pp. 25-26)

The Promised Messiah^(as) further states:

“By Allah, He has made the two Sheikhs [i.e. Abu Bakr^(ra) and Umar^(ra)], and the third who is known as Dhun-Nurain [the Possessor of Two Lights; i.e. Uthman^(ra)], the gates of Islam and the foremost amongst the army of Khairul-Anam [the Best of Mankind]. Whosoever rejects their status, and disregards the proof of their greatness, and attempts to disgrace them instead of honouring them, and insults and curses them, I fear for him a tragic end and the loss of his faith. Those who insult and curse the Khulafa’ and utter calumnies against them grow hard-hearted and become the target of divine wrath. I have seen this happen on numerous occasions and I declare openly that bearing hatred towards these Chiefs [of faith] is a sure way of depriving oneself of divine blessings. Whoever harbours animosity towards them shuts upon himself the gates of mercy and forgiveness. The doors of knowledge and divine realisation will not be open to him.” (Sirr al-Khilafah [Urdu Translation], pp. 28-29)

The Promised Messiah^(as) further states:

“How can you curse one whose truthfulness Allah has Himself established? (sometimes people use such phrases which are wrong). He was the one who, when he sought Allah’s help, was granted signs in his support and the mischievous plans of the wicked were foiled. Hazrat Abu Bakr^(ra) saved Islam from great calamities and adversities. He got rid of those who were like serpents. He restored peace and tranquillity and, by the grace of Allah, the Lord of all the worlds, brought every mischief-maker to nought. As-Siddiq had innumerable virtues and blessings. All Muslims are indebted to him, and none can deny this but transgressors of the highest degree. Just as Allah enabled him to establish peace in the hearts of the believers and to extinguish the fire ignited by the heretics and apostates, He also made him the finest champion and custodian of the Holy Quran, and one who disseminated the clear Book of Allah the Almighty. He made great efforts in compiling the Quran and in researching its true order as specified by the Holy Prophet^(sa). Tears would flow from his eyes to an even greater degree than the flowing of a spring, out of concern for the welfare of Islam.” (Sirr al-Khilafah [Urdu Translation], pp. 57-58)

The Promised Messiah^(as) further states:

“The Shia acknowledge the fact that Hazrat Abu Bakr^(ra) accepted Islam at a time when the enemy was in large numbers and he was the companion of the Holy Prophet^(sa) during the intense hardship of the early days. Moreover, when the Holy Prophet^(sa) left from Makkah, he also left with him with utmost sincerity and endured the difficulties. He left his hometown, friends and entire family and gave preference to God, Who is the most Benevolent. He also took part in all the battles and fought against the disbelievers and helped the Holy Prophet^(sa). Hazrat Abu Bakr^(ra) was appointed as the Khalifa at a time when a group of hypocrites became apostates and many liars made claim of prophethood. Hazrat Abu Bakr^(ra) continued to fight against them until peace and security had established in the land once again and those who sought to instigate disorder were completely supressed. When he passed away, he was buried beside the grave of the Holy Prophet^(sa), who is the chief of the Prophets and the Imam of the Virtuous. He was the beloved of God and never departed from the company of the Holy Prophet^(sa), neither in his lifetime and nor after his demise. After a separation for just a short duration, they once again met and he presented the gift of his love. It is rather strange that despite what they assert (i.e. those Shia who level these allegations), Allah placed the grave of the Holy Prophet^(sa) among two such individuals who were disbelievers, usurped the rights of others and were dishonest and He did not grant His beloved Prophet^(sa) salvation from the torment of being placed next to Abu Bakr^(ra) and Umar^(ra), in fact He made these two individuals, who gave him trouble and hardship, as his companions both in this world and the hereafter. And, God-forbid, did not keep these two impure individuals away from the Holy Prophet^(sa). However, our Lord is completely pure from what they assert. (What they say is completely wrong.) In fact, Allah the Almighty placed both these righteous individuals (that is Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra)), in the company of the Imam of the Righteous^(sa). Indeed, in this there is a sign for those who possess wisdom.” (Sirr al-Khilafah [Urdu Translation], pp. 72-73)

The Promised Messiah^(as) further states regarding the prejudiced Shia:

“If the prejudiced Shia were asked that who was the first among the men to leave the community of the disbelievers and embrace Islam, they will have no choice but to say that it was Hazrat Abu Bakr^(ra). Then, if they are asked as to who was the first person to migrate alongside the Holy Prophet^(sa), who put all his relations to one side and migrated to where the Holy Prophet^(sa) was, they again will have no other choice but to say that it was Hazrat Abu Bakr^(ra). Then, if they were asked that even if, for arguments sake, he usurped [Khilafat], but who was the first to be appointed as the Khalifah, they will have no choice but to say that it was Abu Bakr^(ra). Then, if they were asked who compiled the Quran into a single volume in order to send it to different countries, they will undoubtedly say it was Hazrat Abu Bakr^(ra). Then, if they were asked that who is buried beside the Chief of the Prophets and the Chief of the Virtuous^(sa), they will have no choice but to say Abu Bakr^(ra) and Umar^(ra). How strange is it that, God-forbid, all the distinctions were granted to disbelievers and hypocrites and all of the blessings of Islam were manifested through its opponents? Can any believer imagine that the person who was the first to embrace Islam was in fact a disbeliever and accursed? And the one who was the first to migrate with the Holy Prophet^(sa), was devoid of faith and an apostate? In this way, every excellence was granted to the disbelievers, even the close proximity to the resting place of the Holy Prophet^(sa).” (Sirr al-Khilafah [Urdu Translation], pp. 75-76)

The Promised Messiah^(as) then states:

“The truth is that as-Siddiq and al-Faruq were eminent Companions. They never usurped anyone’s rights. Piety was their rule and justice was their intent. They would scrutinise all matters, manifest and hidden, with a critical eye. They had no worldly ambitions and had devoted themselves to the service of Allah. I have seen no one equal to these two in their magnanimity and in their support for the religion of the Prophet of the two realms. They were swifter than the moon in following the Sun of all mankind. They were completely engrossed in his love. They bore every hardship for the truth and happily accepted every humiliation for the matchless Prophet. They emerged like lions to face the armies of the unbelievers until Islam became victorious, the opposing armies were defeated, idolatry regressed, and the sun of faith and religion shone forth once more. Having thus rendered great services to Islam and having placed the Muslims under a debt of gratitude, they came to rest in the proximity of the Holy Prophet^(sa).”

The Promised Messiah^(as) further states:

“Allah is the Greatest! How sublime was their sincerity and loyalty that they were buried alongside the Holy Prophet^(sa). Had Moses and Jesus been alive, they would have envied such a great honour. This high status does not come by mere longing or desire; it is an eternal blessing from the Lord of Glory, and it is only destined for those who are eternally under divine grace.” (Sirr al-Khilafah [Urdu Translation], Ruhani Khazain, Vol. 8, pp. 345-346)

There are a few more references which I shall narrate in the future, insha-Allah [God willing].