How did Abu Bakr convert to Islam? Righteous Caliphs (a brief historical essay). abu bakr as-siddiq. from the book of Ali as-Sallabi
My companions are like stars:
whichever one you follow,
find the right way.
Prophet Muhammad
Among the outstanding people who have become the pride of the Muslim Ummah, a special place is occupied by the companions of the Prophet Muhammad (peace and blessings be upon him). One of them is the first caliph of the Messenger of the Lord Abu Bakr (may Allah be pleased with him).
Caliph Abu Bakr is the person who was closest to the Messenger of the Lord and, in his piety, is second only to the prophets and messengers of the Creator. During his lifetime, he was the first of the ten companions of the last Prophet to be gifted with the news that he would go to Paradise. This is a person to whom the Lord addressed with the words: “I am pleased with him, but is he pleased with Me?” He accompanied the Messenger of the Lord during his migration from Mecca to Medina. He brought the Sassanid Empire to its knees and thanks to him the Islamic state reached unattainable heights of power. Having the opportunity to live among the piles of gold and silver, he did not leave his children any valuable inheritance. And this, truly, a great man, the leader of the entire Islamic world of that period was Abu Bakr.
FATHER OF CHASTITY
Abu Bakr (may Allah be pleased with him) was born two years and six months after the famous "elephant event". His real name was 'Abdullah ibn 'Uthman ibn Amir Kaab ibn Sa'ad ibn Murra at-Taymi. In pre-Islamic times, he was called ‘Abdul-lat (slave of al-Lat), ‘Abdul-kaaba (slave of the Kaaba) or ‘Abdul-‘uzza (slave of al-‘Uzza). ‘Abdullah Abu Bakr was called by the Prophet Muhammad himself. His father's name was 'Uthman, but he is better known as Abu Quhafa. His mother's name was Selma, daughter of Sahra. She is better known as Ummul-khair, which means “mother of the best”.;;
In addition, he was called ‘Atik, which means “free [from hellish torments]”. Abu Bakr received this name after it was announced to him that he would enter Paradise. The name Siddyk, translated as "confirming the correctness", Abu Bakr received due to his sincere and deep conviction in the correctness and truthfulness of the Prophet. This name was finally assigned to him after the event, called "al-isra' wal-mi'raj" - the night journey of the Prophet from Mecca to Jerusalem and his Ascension to the Almighty. Due to the improbability of this event and the lack of witnesses (other than the Lord), no one could believe it. But Abu Bakr, only hearing about the transfer of the Prophet from Mecca to Jerusalem and not knowing about his Ascension to the Seventh Heaven, said: “Verily, the Messenger of the Lord speaks the truth. And if he says that the Almighty raised him to the Seventh Heaven, I will believe him!”
He had a beautiful face, thanks to which the Prophet Muhammad called him Abu Bakr, which means "father of chastity." According to ‘Ali, one of the companions of the Prophet and the future fourth caliph, the name Abu Bakr was given to him by the command of the Almighty Himself and therefore is the main one.
ABU BAKR ADOPTS ISLAM
About how Abu Bakr became a Muslim, the Prophet of the Almighty said this: “Everyone whom I invited to the bosom of Islam at first expressed doubts, but Abu Bakr accepted Islam immediately, as soon as I offered it to him.”
Once Abu Bakr, according to ‘Aisha, went to meet the Prophet and asked him: “O Abul-Qasim, you did not appear at the meetings of our tribe for a long time. You are accused of allegedly condemning our fathers and mothers.”
“I am the Messenger of God,” answered Muhammad (peace and blessings be upon him). “I invite you to accept the truth of Islam.” And before he could finish the sentence, Abu Bakr immediately accepted Islam.
His faith was so deep that nothing could turn him off this path - the path of Truth .; He saw in Islam that which was the subject of his long spiritual quest.
‘Aisha narrates about an event due to which Abu Bakr was called “faithful”. This event shows his firm conviction in the truth of his faith: “The next morning after his night journey to the al-Aqsa mosque, the Prophet told all the people about this wonderful event. Some, weak in faith, after what was said, doubted the prophetic mission of Muhammad. They immediately went to Abu Bakr and asked him if he had heard his friend claim that he had traveled at night to the al-Aqsa mosque in Jerusalem. Abu Bakr then asked them, “Is this Muhammad speaking?” - to which they answered in the affirmative. “Then,” continued Abu Bakr, “I have no doubt about what I have said.” Extremely surprised, the polytheists asked: “So you believe that Muhammad was in Jerusalem tonight and returned to Mecca in the morning?” “Yes,” Abu Bakr replied. “I don’t doubt at all that he is day and night; receives messages from Above.
Thirsty for the Grace of the Lord
Abu Bakr was one of the wealthy people of Mecca. According to some sources, by the time of the adoption of Islam, his fortune was equal to forty thousand dirhams. Subsequently, all these funds were completely spent by him on the path of the Lord (fi sabilil-lyah). He redeemed and freed the slaves who converted to Islam and for this reason experienced oppression and abuse from the polytheist masters. Among the slaves he ransomed and freed were Bilal, ‘Amir ibn Fuheira, Zuneira, Umm ‘Ubeys and others.
A person who does not understand jewelry will not be able to distinguish glass from a diamond, while a jeweler knows the value of things. The second Caliph ‘Umar told the following story:
“At one time the Prophet ordered us to raise money for a necessary event. Then I had a lot of money, and I decided that the hour had come when I could get ahead of Abu Bakr in a good deed. I counted all the property and took half of it to the Prophet. Then he asked, “What have you left for your family?” “Half of what is here,” I replied. After that, Abu Bakr came, bringing with him all his money and jewels. The Prophet asked him the same question. He replied: “I left them the Most High Lord and His Messenger.” Then I realized that I would never be ahead of Abu Bakr…”
How great and steadfast in his faith is a man who, being very rich at the time of accepting Islam, by the time of his death, going to the Merciful Lord, left practically nothing material to his descendants, although by that time he was endowed with high power as the ruler of the faithful!
And another very interesting story related to Abu Bakr. Ibn ‘Umar reports: “Once the Prophet was sitting talking with his companions. Near him, in one long shirt of coarse fabric, the ends of which were fastened with thorns, sat Abu Bakr. At that moment, the angel Gabriel (Gabriel) descended and, turning to the Prophet with a greeting from the Lord, asked: “What is this coarse and cheap clothes fastened with thorns on Abu Bakr?”
The Prophet replied: “O Gabriel, this man, before the opening of Mecca for Islam, spent all his property on the path of the Lord.”
Gabriel said: “Give this person a greeting from the Lord and say to him:“ The Almighty asks you whether you are pleased with the Lord, being in such a distressed situation, or not?
Abu Bakr, weeping, replied: “How can I be offended by the Lord? Of course I am pleased with Him, I am pleased with Him!”
Once, after Abu Bakr became caliph, the ruler of the faithful, and once again, as usual, went to trade in the market, he was stopped by ‘Umar, the future second caliph, and the following conversation took place between them:
Where are you going, Abu Bakr?
To the market.
What are you doing in the market when you took over the management of the Muslims?
If I don't go to the market, who will feed my children?
Let's go to Abu 'Ubeyd, so that he can determine the amount of money for you.
When they came to Abu 'Ubaid, who was the treasurer, and explained the situation to him, Abu 'Ubaid said: "I determine for you an allowance equal to the average wealth of a Muhajir [migrant from Mecca to Medina], and I give you one clothing for winter and summer . If one of them is completely worn out, you will come and I will give you a new one.”
Abu Bakr is one of those people who were able to keep their faith until their last breath in this mortal world. The Prophet once asked his Companions:
Which of you fasted today?
I, - answered Abu Bakr.
Who visited the patient today?
I, - answered Abu Bakr.
Who helped carry the deceased to the burial place today?
I, - answered Abu Bakr.
Hearing this, the Prophet said: “A person who has all these qualities cannot but go to Paradise!”
And one more case. During the Battle of Taif, Abu Bakr's son, 'Abdullah, was wounded. He died forty days later. The father was deeply saddened by the death of his son. However, when the killer himself, who had already converted to Islam, came to him with a confession, Abu Bakr said to him: “Praise be to the Most High Lord, Who made my son an inhabitant of Paradise with your hands [for he died fighting for the word of the Lord]. And praise be to the Lord, who by the death of my son saved you from Hell [because if you hadn’t him, he would have killed you and you would have perished unbelieving, and now you have accepted the true faith by the grace of the Lord]”.
RESETTLEMENT
Some of the most remarkable episodes in the life of Abu Bakr are his migration with the Prophet from Mecca to Medina and the behavior of Abu Bakr after the death of the Messenger of Allah.
Upon learning that the Prophet had decided to take him to Medina with him, Abu Bakr wept. “Before that, I had not seen anyone crying for joy, but on that day my father wept very much precisely because of the joy that overwhelmed his soul,” said his daughter ‘Aisha.
The most striking and memorable event of the hijra (migration) is the stay of the Prophet and Abu Bakr in the cave of Saur. The pagans pursuing them, seeing a web at the entrance to the cave, made sure that there was no one in the cave, and returned with nothing. At the moment when the Meccan pagans were near the cave, Abu Bakr was greatly alarmed and saddened. The Prophet sensed this and asked, “Why are you so worried?” He replied: “By Allah, I am not afraid for myself. I am very afraid that something might happen to you!”; The Prophet reassured him: “Do not be afraid, truly, the Most High is with us. If there are two of us, then the Almighty is the third.”
According to Ibn ‘Abbas, immediately after the death of the Prophet Muhammad, anxiety and excitement began among the people. ‘Umar, referring to; people, exclaimed: “It is impossible for the Messenger of the Lord to die!” Abu Bakr, having praised the Almighty, said: “Whoever of you worshiped Muhammad, then let him know that Muhammad is dead. Whoever worshiped the Most High God, know that the Most High is Eternal, He is not comprehended by death.” After that, he recited the verse: “Muhammad is [no one else] but the Prophet. And, verily, there were prophets before him. And if he dies or is killed, will you leave your faith? Whoever does this will not harm in any way; to the Almighty. Indeed, Allah will reward the grateful” (Holy Quran, 3:144). The Companions of the Prophet were confused, it seemed that they heard this verse for the first time, although they knew it. In addition to what was said, Abu Bakr cited another verse: “Indeed, you will die, and they will die” (Holy Quran, 39:30). According to ‘Umar, only after that did he realize that the Prophet Muhammad (peace and blessings of Allah be upon him) had died.
ABU BAKR - CHALIFA
Prophet Muhammad (peace and blessings be upon him) did not determine who would lead the community after him. However, when the Prophet was not able to perform the duties of an imam during prayer, he asked Abu Bakr to be an imam. This and many other facts indicated that it was Abu Bakr who should become the leader of the Muslims after the Prophet. Realizing this, the shrewd companions chose him as caliph. However, on the day of the election of the caliph, the Ansar (the Medina companions of the Prophet) proposed the leader of the Khazraj tribe, Sa'd ibn 'Ubad. The Muhajirs proposed instead of Abu Bakr 'Umar and Abu 'Ubayd. At a moment when opinions were divided, ‘Umar approached Abu Bakr; and said that only he was worthy to be caliph, and as a sign of respect and trust, he gave him his hand. Immediately after this, the controversy subsided, everyone rushed to shake hands with Abu Bakr, showing their agreement with ‘Umar. Abu Bakr was elected the first caliph, head of the Islamic state.
In his first sermon, which he delivered when he became the head of an Islamic state, Abu Bakr said: “The fact that I have become your leader does not mean that there is no person more worthy of me. I only follow the path of the Messenger of Allah. I have no desire to act based on my mind and mood. So if I do the right thing, help me. If I go astray from the right path, call and correct me. Saying this, I ask the Almighty for forgiveness for myself and for you.”
DEATH OF THE FIRST CALIPH
Caliph Abu Bakr's daughter Aisha told about her father's death: “Shortly before his death, my father asked me what day of the week it was. I replied that Monday. Then he turned to the Lord: “O Lord! May the next night not come for me, for it was on this day of the week that the Prophet Muhammad (peace and blessings be upon him) passed away.” The Lord accepted his prayer, and he died on that very night in his sixty-third year of life.
Being the ruler of a huge state at that time, he left as an inheritance one camel, a ceremonial cape for meeting guests and a vessel for camel milk.
During the reign of the state, Abu Bakr was given a salary. But he spent only a part of it on the bare necessities, and hoarded the other part; into a jug. Shortly before his death, he handed over this full jar to ‘Umar with the words: “This is an excess of what was determined for me to keep. Take it to the treasury to distribute to those in need.” ‘Umar replied to this: “O Abu Bakr! You left behind a good example that will be difficult for us to follow…”
Everything described is neither fantasy nor fiction - these are historical facts. This is how the closest companion of the Prophet and the first righteous caliph, the ruler of the faithful Abu Bakr (may Allah be pleased with him) appears in the memoirs of his contemporaries.
See: Ibn Kudama M. Al-mughni [Enriching]: In 15 volumes. Cairo: Hajr, 1992, v. 5, p. 402.
The year 570 has gone down in history as the Year of the Elephant. In that year, the ruler of Yemen, together with his army, whose main striking force was elephants, went to Mecca to destroy the shrine of Monotheism - the Kaaba. By the will of the Almighty, this campaign was not successful, as mentioned in the Holy Quran. See the commentary on the 105th Qur'anic sura in the chapter "Muslim prayer practice".
Al-Lat and al-‘Uzza are one of the main gods of the Arab pagan pantheon.
Abul-Kasim (“father of Kasim”) is one of the names of the Prophet Muhammad, given to him after the birth of his son Kasym.
Chronicles of Muslim states I-VII centuries. Hijri Ali-zade Aydin Arif ogly
1. Abu Bakr as-Siddiq (11/632 - 13/634)
1. Abu Bakr as-Siddiq
(11/632 - 13/634)
Election of Abu Bakr as caliph
After the death of the Prophet Muhammad, there was an urgent need to elect a leader who could take control of the situation in Medina and other parts of Arabia, since there was a real threat of destabilization of the situation. Many Bedouins who converted to Islam were still weak in faith, and many did not understand the essence of religion at all and accepted it only outwardly. That is why, shortly after the death of the Prophet, a massive apostasy from Islam began, which went down in history under the name of Ridda.
The Medinan Ansar were wary of the nomadic Bedouins who were in the vicinity of the city. The Ansar took an active part in the Islamic movement, showed hospitality to the Prophet, and were his support. It was in Medina that the first Muslim state in history was proclaimed, thanks to which it was possible to unite many Arab tribes. In addition to fears of revenge attempts by the Arab tribes, the people of Medina also feared that the Meccan Muhajirs would leave them after the death of the Prophet and return to Mecca, leaving them alone with their problems. In this regard, they decided that they were responsible for the fate of the young Muslim state. They hurriedly gathered at the meeting place (sakifah) of the Meccan Banu Said family. Basically, these were the Khazrajites, who made up the majority of the Ansar. They unanimously supported the nomination of their leader Saad ibn Ubada as caliph. As for the Muhajirs, some of them were far away from the scene of these events, others were busy preparing for the funeral of the Prophet, and others were in a state of shock from the news of the death of the Prophet. Some of the Muhajirs did not even allow the thought of electing a caliph under these conditions, believing that this could become a subject of disagreement between Muslims.
Upon learning of the meeting of the Ansar in the sakif of the Banu Said, a group of Muhajirs hurried to Umar ibn al-Khattab and informed him of this event. Umar did not expect such a rapid turn of events, and after a moment of reflection and hesitation, he turned to Abu Bakr, and together they went to the sakifa of the Banu Said. On the way, they met Abu Ubaidah Amir ibn al-Jarrah and persuaded him to go there with them. They then met two Ansar who explained to them that the meeting of the Ansar in the Banu Said sakif was an obvious affair. They advised the Muhajirs to gather for a similar council elsewhere. However, Abu Bakr, Umar and Abu Ubaida continued on their way and approached the sakifa of Banu Said, where the issue of choosing a caliph was being decided.
The course of these events shows that there were no disagreements between the Ansar and the Muhajir. The Ansar organized a meeting and did not notify the Muhajirs about this only because there were objective reasons for this, some of which have already been indicated above.
By the time Abu Bakr, Umar and Abu Ubaydah arrived at the sakifah, the Ansar had already started a meeting and nominated Saad ibn Ubada as a candidate. After that, Saad ibn Ubada himself addressed the audience with a speech. He stressed the exceptional role of the Medinans in supporting the Prophet, spreading Islam, creating the first Muslim state and bringing all the Arab tribes to submission. The leitmotif of this speech was Saad's concern for the fate of the Medinans after the death of the Prophet in connection with a possible attempt at revenge on the part of other Arab tribes, against whom the Medinans fought in the name of the ideals of Islam. As already mentioned, it is precisely this circumstance that explains the urgent convening of this assembly immediately after the death of the Prophet.
The arriving representatives of the Muhajirs were approached by one of the Ansar, who suggested that they elect their leader, along with the leader of the Ansar. In fact, it was a proposal for dual power in the Muslim community. However, it was unacceptable and led to a split among the Muslims. So Umar decided to take the floor and speak out against this idea, but Abu Bakr took the floor. In his speech, he emphasized the virtues of the Ansar and acknowledged the important role they played in the history of Islam. However, on the issue of a pretender to rule the Muslims, he insisted that the caliph should be chosen from among the Quraysh, the tribe of the Prophet Muhammad, since the Arabs would not accept any other candidate. At the end of his speech, Abu Bakr nominated Umar and Abu Ubaida for the post of head of state.
In response, the Ansar also expressed the kindest words to the Muhajirs and, in general, agreed with the arguments of Abu Bakr. They suggested that the Caliph should be chosen from among both the Ansar and the Muhajirs. From this it follows that the Ansar understood the need to involve representatives of the Muhajirs in the power structures.
However, at that moment, the Muslims faced another problem. By the time Abu Bakr, Umar and Abu Ubaida arrived at the meeting, the Ansar had already sworn allegiance to Sa'd ibn Ubad. In fact, they elected him caliph, and he was to take up his duties. Any change to this decision of the council had to be done very carefully and delicately, since Sa'd ibn 'Ubadah was an authoritative leader of the Ansar. Otherwise, this would mean the beginning of a rebellion against the legitimate caliph elected by the community and threatened with upheavals in society. The step back had to be taken delicately.
After Abu Bakr, Umar took the floor. He repeated his words that the caliph must necessarily be a representative of the Quraysh, since the Arabs simply would not accept another caliph. In response to this, the Ansar Khubab ibn al-Mundhir suggested that the Muhajirs choose their leader and leave their own to the Ansar. However, Umar objected to him. He said that the dual power proposal was unacceptable. He reiterated that the Arabs would resist any leader who was not a representative of the Prophet's tribe.
After his speech, Hubab began to insist on his point of view and called on the Ansar to support him. Then the floor was taken by the representative of the Muhajirs, Abu Ubaida ibn al-Jarrah. He noted that although the Ansar supported the Prophet, they were not the first to start fighting for the ideals of Islam.
Then the Ansar Bashir ibn Saad al-Ansari took the floor. He reminded the Ansar that all the great deeds they had done were done not for worldly and personal gain, but for the sake of God and His Messenger. He then recalled that the Prophet Muhammad was a Quraysh, and therefore his tribe should have the advantage in choosing the head of state, and the Ansar should not oppose this.
The Ansar Usaid ibn Khudair followed him and also unequivocally supported the candidacy of one of the Quraysh. Then he noted that the election of a caliph from the Ansar is fraught with an aggravation of relations between Aws and Khazrajites. In the pre-Islamic period, these two main Medinan tribes were hostile to each other, and bloody clashes constantly broke out between them. After converting to Islam, inviting the Prophet Muhammad to the city and conquering him, these inter-communal clashes were put to an end. However, if a Medinian was elected caliph, there could be a danger of resuming the forgotten enmity between these tribes, since the Medinian elected caliph would be a representative of either Aws or Khazrajites.
At this time, Umar again took the floor and asked those present if they knew that when the Prophet was mortally ill and could not lead the prayer, he sent Abu Bakr in his place. He was told that everyone knew it. In response, Umar said that no one has the right to send back the one whom the Prophet himself put forward, and everyone present agreed with this.
Then the Ansar Zayd ibn Thabit took the floor. He also reminded the audience that the Prophet was one of the Muhajirs and that the Ansar were his helpers. Therefore, according to him, the Muhajir was to become the leader, and the Ansar were to remain his assistants.
He was followed by Abu Bakr, who expressed his satisfaction with the debate on this most important issue. As soon as he finished his speech, he asked Umar to give him his hand so that he could swear allegiance to him as caliph. However, Umar said that Abu Bakr himself was more worthy of the post of caliph. Abu Bakr objected that Umar was a more acceptable candidate than him. Despite this, Umar and Abu Ubaydah told him that after the words of the Prophet, no one could go ahead of him. They reminded him that it was he who was the companion of the Prophet in the cave of Saur and put his life in danger for him. They once again reminded him that it was his Prophet who appointed him to lead group prayer at a time when he was unable to do so.
Having said this, Umar took Abu Bakr by the hand and swore allegiance to him as Caliph. Usaid ibn Khudair and Bashir ibn Saad followed him. Then all those present swore allegiance to Abu Bakr, with the exception of Saad ibn Ubada.
These events indicate that there were no fundamental disagreements between the Ansar and the Muhajir. The Ansar were driven by concern about their future, which prompted them to gather in the sakif of the Banu Said. Allegations that the Ansar planned to seize leadership in the Muslim community and belittle the role of the Muhajirs are not true.
As for Saad ibn Ubada, he was a respected and influential person among the Companions of the Prophet. By putting forward his candidacy, the people of Medina, concerned about their future fate, sought to bring as much benefit to the Muslim society as possible.
This event took place on the day of the death of the Prophet Muhammad, on the 12th day of the month of Rabiulawwal, 11 AH.
On the second day after his election as caliph, Abu Bakr invited the people to the mosque. Umar went up to the minbar and delivered a speech in which he mentioned the virtues of Abu Bakr and called on all the assembled townspeople to swear allegiance to him as the first caliph. The people accepted this call, and Abu Bakr Siddique became the first righteous caliph. He was once again sworn allegiance to him by those who had already sworn allegiance to him at the meeting in the sakif of the Banu Said.
After that, Abu Bakr addressed the people with a speech. He asked the audience to be obedient to the caliph and help him in the administration of the state.
Everyone swore allegiance to Abu Bakr, with the exception of those companions who were busy preparing the funeral of the Prophet Muhammad. But after the funeral, they also swore allegiance to the caliph. Only Saad ibn Ubadah was somewhat late in expressing his obedience to Abu Bakr, however, he swore allegiance to him later. Some time later, he went to Syria and died there as a martyr in one of the battles.
In some historical reports, there is evidence that individual leaders of the Muslim community ambiguously perceived the message about the election of Abu Bakr as caliph. An example of this is the reports that Abu Sufyan tried to persuade Ali ibn Abu Talib and Abbas not to obey Abu Bakr. But many historians believe that this information is not true. It is known that Abu Sufyan converted to Islam only after the Muslims conquered Mecca, when he had no other choice. And it is quite natural that Ali, who was a veteran among the companions and distinguished by unshakable faith, would not listen to him. Therefore, the likelihood that Abu Sufyan could have made such a proposal to him at all is negligible. In addition, Abu Bakr himself could have severely punished him for such a provocation, but such a fact has not been noted in history. It follows that this story is an unreliable invention of some later narrators.
In the same way, many Sunni historians refute claims that the Prophet Muhammad handed over power to his cousin and prominent associate, Ali ibn Abu Talib. According to them, any testament left by the Prophet is a divine sanction, and no Muslim would dare to disobey it if such a fact took place. In this regard, it is impossible to say that such a devoted and consistent companion of the Prophet Muhammad as Abu Bakr could ignore this will, if it really existed. It is well known that Abu Bakr throughout his life strictly observed any orders of the Prophet. On the other hand, Sunni historians say that Ali himself, who went to his death for the sake of fulfilling any order of the Prophet Muhammad and never compromised his principles, would also not remain silent if such a testament really took place.
They also reject some reports that Ali recognized the rule of Abu Bakr only in words, fearing a possible destabilization of the situation in the community. According to them, such an action would mean Ali's insincerity towards other companions of the Prophet Muhammad, which does not correspond to the very essence of the Islamic religion.
The Sunni tradition also refutes some information that Ali refused to swear allegiance to Abu Bakr until the death of Fatima, his wife and daughter of the Prophet Muhammad.
At the same time, orthodox Sunni historians acknowledge the existence of some disagreements on particular issues between Ali and Abu Bakr. These disagreements are not connected with the issue of government, but with the claim of the daughter of the Prophet Fatima, who claimed the inheritance of the territory of Fadak and Khaibar, as well as the income from them. However, Caliph Abu Bakr refused to grant Fatima's request to transfer these lands to her and her descendants, referring to the hadith of the Prophet, the meaning of which is that the Prophets do not leave an inheritance, and all the property left after them is distributed as a donation. On this occasion, conversations took place between Abu Bakr, Ali and Fatima, from which it became clear that Ali and Fatima did not know about this hadeeth. Authoritative Sunni sources say that in connection with this, Fatima was offended by Abu Bakr and did not talk to him until her death. Ali rarely left his house for 6 months and did not have the opportunity to help Abu Bakr in public affairs. The reason for this, according to Sunni tradition, was the illness of Fatima, whom he was caring for. This continued until her death for six months after the death of her father, the Prophet Muhammad. However, as will be noted later, Ali always agreed with Abu Bakr on the most important issues of national importance. An example of this was the military actions of Muslims against apostates.
According to the orthodox Sunni tradition, there is no system for electing a caliph in the Koran and the traditions of the Prophet Muhammad. Muslims swore allegiance to the Prophet and promised that they would strictly observe the precepts of Islam. At the same time, the parties did not have the right to deviate from their obligations.
The caliphate in orthodox Islam is considered to be a contract between the caliph and the Muslims. At the same time, the caliph is obliged to be faithful to the provisions of the Koran and the Sunnah, to observe the interests and protect the property of Muslims and all other subjects of the state. Muslims are obliged to respect the Caliph, obey him and carry out his righteous orders.
Successes of the young Muslim state
Despite the fact that Abu Bakr was caliph for only 2 years, 3 months and 10 days, he managed to take such decisive steps in strengthening Islam and Muslim statehood that the importance and role of this person in history cannot be belittled. He managed to achieve this thanks to his unshakable faith, far-sightedness and deep knowledge of religion.
By the time of his election as caliph, Islam had not yet taken root among many Arab tribes. Hypocrisy and duplicity took place during the lifetime of the Prophet Muhammad. Many Arabs pretended to be Muslims, not believing with all their hearts. In particular, the Bedouins did this, as mentioned in several Qur'anic verses.
Apostasy, as a mass phenomenon, began during the lifetime of the Prophet. Yemen al-Aswad declared themselves prophets, in Yamama - Musaylima, in Nejd - Tulayha. However, they did not dare to take active action, knowing that the Muslims would oppose them. But as soon as the news of the death of Muhammad spread everywhere, they went into action. However, the apostasy was not limited to this. Since the death of Muhammad, signs of duplicity began to be found in many Bedouin Arabs. They announced a return to a period of pagan ignorance. The Meccans, Medinese, Taifians and some other tribes remained faithful to Islam.
As soon as Abu Bakr came to power, the apostate tribes sent delegations to him demanding that they be released from paying zakat. They considered zakat to be an insignificant act (in terms of faith) and were sure that Caliph Abu Bakr would agree with them and satisfy their demand. However, the caliph could not make concessions to them in this matter, because this tax was one of the most important divine instructions enshrined in the Koran. Any compromise on this issue would mean a departure from the foundations of the Islamic religion.
The main reason for the demands of the apostates was the belief that Abu Bakr would agree to their proposals because of his weakness. In Medina at that moment there were not sufficient military forces, and the Bedouins believed that they would be able, if necessary, to defeat them. However, their calculations turned out to be wrong. Abu Bakr had an unshakable faith, and was not going to compromise, even the most insignificant, in matters of religion. After listening to their demands, he announced that he would go to war against the apostates. On the other hand, he insisted on a campaign against Byzantium by a detachment under the command of Usama ibn Zayd. In this case, Abu Bakr did not have enough strength left to wage war against the apostates. This problem was subsequently resolved.
Usama was the son of the freedman of the Prophet Muhammad Zaid ibn Harith. The Prophet was very fond of Usama and his father, who died a martyr at the Battle of Mut. In response to the provocative actions of the Byzantines, the Prophet began to assemble a new detachment, which was supposed to oppose the Byzantine troops and strike at them from the same place. Mobilization was announced, and many Muhajirs, including Umar, joined the detachment. The Prophet ordered them to go to a place called Balka, which is located in the south of Palestine, near Gazza. However, the Prophet died, and for this reason Usama never gave the order to march. Three days after his election as caliph, Abu Bakr ordered the soldiers of the detachment to march in accordance with the will of the Prophet.
Omar asked Usama to go to Abu Bakr and ask him not to send an army against the Byzantines. Umar feared for the fate of the caliph, since many of the companions of the Prophet were in the detachment, and their absence from Medina during this troubled time could be mortally dangerous for Abu Bakr. Many of the fighters were of the same opinion, as the Muslims followed closely the developments in Arabia after the death of the Prophet.
At the same time, the Ansar, who were also preparing for the campaign, asked Umar to convey to Abu Bakr their request that, in the event of a campaign, he appoint a more experienced and adult commander than Usam, who was less than 18 years old. However, Abu Bakr refused to replace Usama, since he was appointed by the Prophet Muhammad himself, and his appointment was the fulfillment of God's will. That is how he answered Umar when he conveyed to him the request of the Ansar.
Then Abu Bakr rode out to the troops and once again urged them to march and fulfill the will of the Prophet. He walked part of the way with them. He walked, although Osama was on horseback. When the young man, out of respect for the caliph, wanted to dismount and give way to him, he refused and said that each step of a Muslim on the path of Allah is equal to seven hundred good deeds and washes away seven hundred sins.
Abu Bakr then asked Usama to let Umar stay and help him run the state, and he granted his request. After that, the caliph addressed the troops with a speech in which he called on them to fight in the name of Allah. He reminded them not to commit treason, not to excess, not to kill those who intend to surrender, not to kill women, children and old people, not to commit brutal murders, not to set fire to trees and cut them down, not to touch hermits. After this speech, he turned to Usama and instructed him to exactly fulfill all the orders and instructions that the Prophet had given him regarding this campaign.
Finally, the army marched and reached the place indicated by the Prophet. On the way, Usama ibn Zayd went to the Khuzaa tribe, attacked Abil and captured many trophies. This military expedition took forty days, excluding the time spent traveling there and back.
In general, sending combat-ready troops to military operations far from Medina was a very dangerous and risky step in that most difficult situation. However, Abu Bakr did not feel the slightest doubt about the need for this operation, because it was the order of the Prophet. This step showed the courage of Abu Bakr, his fearlessness in the face of danger and was evidence of his sincere faith in Allah and devotion to the Prophet. He did not doubt the success of this campaign, because such was the testament of the Prophet, whom he loved infinitely.
As subsequent events showed, this campaign really benefited the Muslims. He strengthened their morale and faith in their strength after the death of the Prophet. On the other hand, he influenced the mood of the apostates and hypocrites, who were morally depressed and began to doubt their own abilities.
Wars with the apostates
After sending Osama's army on a campaign, it was important for Abu Bakr to hold out until they returned. To this end, he began to receive delegations of tribes and send his representatives to them. Thus, he was playing for time. Despite this, some groups of apostates planned to take advantage of the absence of Muslim troops in Medina, sent in the Byzantine direction, and capture the city. Just three days after Abu Bakr dispatched Usama's army, Medina was attacked. The attackers were confident of success because the city did not have enough forces to repel their attack.
The attack began on one side of the city, where the attackers encountered a Muslim detachment, whose fighters urgently conveyed this news to Abu Bakr. At that moment he was in the mosque. He ordered that detachment to hold out until reinforcements arrived, and he himself, urgently gathering troops, came to their aid. The attackers were forced to retreat. Abu Bakr pursued them and met with their main force. However, they occupied dominant positions, and hostilities could become protracted. In addition, the continuation of this conflict was inappropriate, and the Muslims returned. At this time, the hypocrites asked for help from their associates and again tried to break into Medina. Then Abu Bakr gathered the forces of the Muslims in the mosque of Madinah and, under the cover of night, marched against the enemy. The right flank of the troops was commanded by Numan ibn Muqarrin, the left - by his brother Abdullah ibn Muqarrin, and the center - by their third brother Suwayd ibn Muqarrin. The Muslim attack was so unexpected that the enemy fled in panic and confusion. At first, Abu Bakr pursued them, and then left a detachment under the command of Numan ibn Muqarrin there to protect the city from further attacks, while he himself returned to Medina.
This victory had a positive effect on the mood of the Muslims and raised their morale. The tribes that remained faithful to Islam became even stronger in faith. At this time, news came that the messengers of Abu Bakr, Safwan ibn Safwan, Zabrikan ibn Badr and Adi ibn Khatam, brought zakat from the tribes of Banu Amr, Banu Awf and Tay. This event took place two months after Osama's army was sent to the front. After another ten days, another good news came that Osama's army had returned with a victory and a large number of trophies. Abu Bakr ordered the troops to rest, and he himself, leaving Usama instead of himself in Medina, decided to fight with his detachment against the hypocrites and apostates. The Muslims, fearing for his life, asked him not to take risks and send someone to the front line instead of himself. In particular, he was approached by Ali ibn Abu Talib, who invited him to return to Medina. Ali feared that in the event of the death of Abu Bakr, the already difficult situation in the state would become even more complicated. However, the caliph was firm in his decision and, riding out in the direction of the troops of Numan ibn Muqarrin, joined them. They then entered Al-Abrak and proceeded to fight against the hypocrites from Ramza's position. The hypocrites were defeated and fled, but Abu Bakr returned to Medina. At the same time, zakat collected from the tribes was again brought to Medina. The treasury of the Muslim state was replenished with additional funds. Osama's army also rested after the campaign and was ready for new battles. Of all the fighters at his disposal, Abu Bakr made up 11 combat units.
The commanders of these detachments received the following combat missions:
Khalid ibn al-Walid was to oppose the false prophet Tulayha in Najd. After completing this task, he was to go against Malik ibn Nusayr al-Yarbui at-Tamimi in the town of Al-Battah.
Ikrimah ibn Abu Jahl was to oppose the false prophet Musailima, who was the leader of the Banu Hanifa tribe in Yamamah.
Shurahbil ibn Hasan was sent by Abu Bakr to Yamamah to support the troops of Ikrima ibn Abu Jahl.
Muhajir ibn Abu Umayya was sent to Yemen to fight the false prophet al-Aswad.
Amr ibn al-As was sent against the Khuzaa tribe.
Khalid ibn al-Walid ibn al-As was sent in the direction of Syria.
Khuzayfa ibn Muhsin was ordered to move against the Daba tribe.
Arfaja ibn Harsama was sent to Mahra and then was to link up with Hudhayfa's forces.
Tarifa ibn Harjiz was sent against the Banu Sulaim tribe and the Hawazin tribe allied with them.
Suwayd ibn Muqarrin was sent to suppress a rebellion in the town of Tihama in Yemen.
Al-Ala ibn al-Hadrami set out on a campaign in the direction of Bahrain.
Abu Bakr himself, at the head of an army, went against the tribes of Abs and Zubyan, who inhabited Al-Abrak, and defeated them in Rabz. Then he went to the town of Buzakha to subdue the remaining representatives of these tribes. The false prophet Tulaiha was also there.
Meanwhile, following the order of the caliph, Khalid ibn al-Walid entered the region in which the Tay tribe lived. Adi ibn Hatim, the leader of this tribe, asked Khalid for three days so that he could bring his people into submission. During this time, the Tai tribe completely submitted to Khalid ibn al-Walid. After that, he moved in the direction of Buzakhi, and his commanders Ukkasha ibn Muhsin and Sabit ibn Arkam died there, but the enemy forces of the Fazara tribe, led by Uyaina ibn Husn, were defeated. Uyaina himself managed to escape. As a result of these events, the false prophet Tulaiha fled to Syria.
Tulaiha departed from the faith and opposed the Muslims during the lifetime of the Prophet Muhammad, who sent troops against him, led by Darrar ibn al-Azwar. The apostates fled to Suhaira and could not resist. However, after the death of the Prophet, they intensified. The Ghatafan tribe supported the Assadites, to whom Tulaiha also belonged. They made an alliance with the Tai tribe. When the Assadites became allies of the Ghatafans, Darrar failed to keep the situation under control and fled to Medina, while his troops dispersed. When Khalid ibn al-Walid subjugated the tribes in Buzakh, the Assadites, Amirites and Ghatafans returned to Islam again.
Having completed his mission in this area, Khalid ibn al-Walid, on the orders of the caliph, moved to Bity against one of the branches of the Tamim tribe, which was called Banu Yarbu. They were led by Malik ibn Nuwayra. There were strife within the Tamim tribe and for this reason they were attacked by a woman named Sajah, who was from the Banu Taghlib tribe. Part of the Tamimites managed to negotiate with her, while the rest fled. Then she moved to Yamama. At that time, the false prophet Musailima was there with his supporters. There they came to an agreement and even got married, but they were together for only three days. Then she returned to her tribe and, like Musaylima, declared herself a prophetess. She was supported by some of the Tamimites and made peace with Musaylima on the condition that she own half of Yamamah's income. Then she returned to her. However, by that time, Muslims had established control over these territories, and Sajah converted to Islam. When she returned to Arabia again, disagreements arose among the Tamimites, and they did not want to submit to this woman again. After some time, the army of Khalid ibn al-Walid entered here. He arrested the Tamimite chiefs and discovered that they ruled one of the branches of this Banu Yarbuk tribe without having any rights to do so. Then Khalid executed them. As already noted, Ikrimah ibn Abu Jahl received an order to punish the false prophet Musailima. For this purpose, he went to Yamama. Shurahbil ibn Hasana followed him. Ikrimah entered into battle with the forces of the Banu Hanifa tribe, to which the false prophet Musailima belonged, but he was defeated by them. Shurahbil decided to wait for reinforcements. At this time, Abu Bakr sent an order to Ikrimah that, after completing the punitive operation against the rebels in this area, he would move against the apostates in Oman and join the forces of Hudhayfa ibn Muhsin and Arfaja ibn Harsama there. Then they were to link up with the troops of Muhajir ibn Abu Umayya, who was ordered to complete the operation in Yemen and approach them from the direction of Hadhramaut.
Meanwhile, Khalid ibn al-Walid returned to Medina and asked Abu Bakr for forgiveness for the mistakes he had made during the last campaign. He received and listened to him well, and then ordered to urgently oppose the false prophet Musailima. Khalid immediately went to his troops, who were in combat positions in Bitah, and again led them. Then he began to wait for reinforcements to arrive. As soon as the reinforcements arrived, Khalid marched against Musailima. Entering Yamama, he found that Shurahbil ibn Hasana, who had arrived here earlier, suddenly went on the offensive against the enemy. He did not wait for reinforcements and was defeated. In the tribe of Banu Hanifa, with whom Shurahbil fought, there was a small group of people who remained faithful to Islam and helped the Muslims. They were led by Salama ibn Asal. When Khalid ibn al-Walid arrived there, he rebuked Shurahbil for his haste in carrying out the military operation.
Meanwhile, the false prophet Musailima, having gathered his forces, went on the offensive against the Muslims from Aqraba and Jubail (now Wadi Hanifa). In response, Khalid also launched a movement against them. The right and left flanks of the Muslim army were commanded by Zayd ibn al-Khattab (brother of Umar ibn al-Khattab) and Abu Hazayfa ibn Utba. The standard-bearer of the Muhajirs was the freedman of Abu Khuzayfa Salim, and the Ansar was Thabit ibn Qays ibn Shammas. At the same time, from the north, from the direction of Malham, Darrar ibn al-Azwar approached Aqraba. The battle began and at first took place with the advantage of the apostates, who significantly pressed the Muslims. However, then the Muslims seized the initiative and defeated the enemy. The false prophet Musailima tried to hide with a group of his supporters, but he failed, and they were all killed. However, the Muslims also suffered heavy losses. In this battle, many prominent figures of Islam, such as Zayd ibn al-Khattab, Thabit ibn Qays, and others, died as martyrs.
In Oman, Lakit ibn Malik al-Yazdi also succeeded in pushing back the Muslims. The Muslim troops stationed here under the command of Jafar and Ubad were forced to retreat into the mountains and along the coast. Ja'far turned to Abu Bakr with a request for help, and he sent Hudhayfa ibn Muhsin to Oman, and Afraja ibn Harsama to Mahra. They were supposed to start hostilities in Oman and meet there with the troops of Jafar and Ubad. Following them, Ikrima ibn Abu Jahl was sent there, who had previously been defeated in Yamamah and turned to Caliph Abu Bakr with a request to send him to Oman.
After receiving instructions from the caliph, Ikrimah hurried after Hudhayfa and Afraja and met with them before they entered Oman. There they connected with the troops of Jafar and Ubad, drew up a joint plan of action and approached a place called Sahkhar. At the same time, opponents under the command of Lakit gathered in Daba. There, fierce battles began between the parties. The position of the Muslims was so difficult that if reinforcements from Bahrain and some other regions had not arrived in time to help them, they would have been defeated. However, in the end, the Muslims won and captured many trophies, a fifth of which was sent to the state treasury.
Hudhayfa remained in Oman to manage this area. Ikrimah returned to Mahra.
The inhabitants of Mahra also apostatized, but were divided into two parts. One part, led by Shikhrit, was a minority and was located on the coast. Ikrimah started with them. First of all, he invited them to convert to Islam. Many of them accepted this offer, but the rest of the apostates after that turned out to be exhausted. They united around a certain Musbih, but were defeated in the shortest possible time. Ikrimah sent a fifth of the spoils obtained as a result of this victory with Shikhrit to Medina.
In Yemen, as in other regions, each region had its own leader. As already mentioned, there, during the lifetime of the Prophet Muhammad, a certain al-Aswad al-Ansi declared himself a prophet. Then the Prophet Muhammad sent messages and his representatives there; when he died, the Yemenis violated the treaty. The governors appointed by the Prophet Muhammad, Amr ibn Hazm and Khalid ibn Said ibn al-As, were forced to return to Medina. Then Caliph Abu Bakr began to take action against them. First of all, he tried to resolve the conflict peacefully and invited the Yemenis to accept Islam and stop resistance. Subsequently, he was forced to send the governor of Mecca, Attab ibn Usayd, and his brother Khalid ibn Usayd, to the Yemeni region of Tihama, in order to punish the apostates. This campaign was successful, and the enemy was defeated. Uthman ibn Abul-As was sent to Taif, and Ibn Rabia was sent to Shunuu. The inhabitants of these areas were also pacified.
Then the Uk and Ashar tribes rebelled in Tihama. Tahir ibn Abu Hala moved against them and succeeded.
Abu Bakr then sent Tahir ibn Abu Hala to help the Muslims of Sana'a who were in a difficult situation. Along with this, he sent a written message to Abdullah ibn Saur with the order to mobilize troops and wait for his instructions. In addition, Abu Bakr sent Muhajir ibn Abu Umayya to Yemen, who went there along the Meccan road. Khalid ibn Usayyid was with him. As they advanced, other units joined them. This trip was successful. The Muslims managed to defeat the Yemeni apostates and arrest their leaders Amr ibn Maadikarib and Qays ibn Adi Yagus al-Makshukh. They were sent to Abu Bakr.
Among the apostates were the inhabitants of Hadhramaut. Ukkasha ibn Muhsin and Ziyad ibn Labid al-Bayadi preached there. When the first signs of apostasy began to appear, the Prophet appointed Muhajir ibn Abu Umayya as governor there. But soon the Prophet died and his departure was delayed. Abu Bakr, who came to power, confirmed the authority of Muhajir, and he left for Sana'a. At the same time, a detachment of Ikrima set out there. They met at Mariba, entered Hadhramaut together and established control over the area. One fifth of the booty was sent to Abu Bakr.
Apostasy also embraced part of the population of Bahrain, where there were two influential tribes. The Abdulkays tribe remained faithful to Islam, while the Banu Bakr tribe apostatized. One of the Muslim leaders there was Jarud. He used to be a Christian, but after meeting with the Prophet Muhammad, he converted to Islam. Jaroud was a literate man, and at the most critical moment he managed to convince a significant part of the Bahrainis not to deviate from the faith. Gathering his forces, Jarud, together with a detachment sent there under the command of Ala ibn al-Hadrami, opposed the apostates and defeated them.
Beginning of Muslim conquests
After the end of the wars with the apostates and the establishment of stability in Arabia, there was an urgent need for military action with Persia, which was at enmity with the Muslim state and supported the apostates. Byzantium also periodically provoked military clashes in northern Arabia. Of course, a war against the two largest powers of that time seemed impossible for the young Muslim state. However, the Muslims, inspired by their faith, accepted the challenge and started the war on two fronts at the same time. Hostile relations between Persia and Byzantium made it easier for the troops of the Caliphate to wage these wars.
Military operations on the Persian front
At that time, Persia was a powerful state. Its borders in the west extended to the territory of modern Syria, and in the south - to Arabia. The Arab tribes Banu Taglib, Banu Bakr, Banu Sheiban, Banu Rabia and Tai, who lived in the area between the Tigris and Euphrates, were subjects of the Persian Empire. Some of these tribes, such as the Banu Taghlib, were Christians.
Caliph Abu Bakr sent al-Musanna ibn Harithah of the Banu Shayban tribe to conduct military operations against Persia. Earlier, al-Musanna became famous in battles against apostates. Arriving there, he acted against the Persians for a long time. However, he had few fighters, and it was extremely difficult for him to fight with a numerous enemy. He needed support, and then Caliph Abu Bakr ordered Khalid ibn al-Walid, who by that time had already put things in order in Yamamah, to urgently go to Iraq to help al-Musanna. In addition to Khalid, who was supposed to approach the battlefield from the south, Abu Bakr ordered the detachment of Ayad ibn Ghanam to move in the same direction, which was supposed to approach the same direction from the north. They were to meet at the city of Hira on the Euphrates.
Iraq at the beginning of the 7th century
Khalid set out in the direction of Hira and turned to the Persian governor Hani ibn Kubayd at-Tai with a proposal to either accept Islam or pay jizya. Otherwise, he threatened to attack his troops. The Persians did not engage in battle with the Muslims and preferred to pay the jizya in a fairly large amount. At the same time, al-Musanna fought from time to time against the Persian commander Khurmuzan. In the area of Ubilla, the forces of Khalid and Al-Musanna united and amounted to about 18,000 people. In addition to these forces, Abu Bakr sent detachments here under the command of Adi ibn Hatim and Asim ibn Amr at-Tamimi. Khalid ordered them to come to the area of Haifar. Soon they joined with the main forces. After that, the Muslim troops met at Ubilla with the Persian troops under the command of Khurmuzan. The battle ended in the defeat of the Persians, and Khurmuzan himself died. This battle was called Zatus-Salasil ("Chain Battle"), because before the battle the Persians tied themselves with chains to prevent them from fleeing the battlefield. Khalid ordered Mukil ibn Muqarrin to collect spoils, and al-Musanna ordered to pursue the defeated enemy. Al-Musanna pursued the fleeing Persians, overtook and killed them.
At the same time, the Sasanian Shah Ardashir sent a large army of 30,000 fighters against the Muslim troops, under the command of Karin, the son of Karyanos. They reached the locality of Mezar, where the news of the death of Hormuzan's army reached them. Khalid ibn al-Walid went on the offensive against them. In the ensuing battle, the Persians were again defeated, and their commanders Karin, Enoshidzhan and Kubaz were killed. Muslims got rich trophies.
The Persians decided to take revenge for their defeats. One part of the Persian troops marched to the Sevad area, and the other concentrated near Kesker. Soon, troops under the command of Enderza and Bahram Jazawayh came to their aid. Khalid ibn al-Walid attacked them, and the Persians again suffered a heavy defeat.
The Christian Arabs, who were subjects of the Persian Empire, were concerned about this series of defeats of the Persian army and decided to support them. Learning of this, Khalid fought them and defeated them. Khalid then returned to Hira. There he left Kaaka ibn Amr, and he himself went to the aid of Ayad ibn Ghanam, who had previously moved to the north of Iraq. He entered first into Fallujah and then into Karbala. There he left Asim ibn Amr, and he continued on his way in the direction of Anbar. The city was taken and Khalid left Zabirkan ibn Badr in it. Then he moved to the region of Ainut-Tarir, whose population consisted of both Arabs and non-Arabs. Khalid conquered it and left Uwaym ibn al-Kahil there. Then he came to the aid of Ayad ibn Ghanam, who at that time was in the area of Daumatul-Jandal. When its inhabitants learned that Khalid was moving towards them, they asked for help from the Ghassanids, as well as from the Kalbits and other Arab tribes who were subjects of the Byzantine Empire. However, at the decisive moment they failed to reach an agreement, and Khalid succeeded in defeating them. After that, he returned to Hira. Al-Musanna, at that time, continued the military operation against the Persians in the region of the Tigris River.
Leaving al-Aqrah ibn Habis at Hira, Khalid set out in the direction of the Ain area. From there, Khalid sent Abu Leila to Hanafis and Qaqa to Husayn. Having achieved success there, the Muslims marched to the Seine and Musail. Having defeated the enemy there too, they went to Ar-Radab, which was also conquered. After these victories in the month of Ramadan, Khalid moved towards Farad, which is now between Syria and Iraq. Here the Persians united with the Byzantines. In the battle, both the Persians and Byzantines, as well as the Muslims, suffered heavy losses, and Khalid returned to Hira.
After these events, Abu Bakr recalled Khalid from Iraq and appointed him commander of the troops in Syria.
Conquest of Sham
When Khalid ibn Said returned to Medina from Yemen, Caliph Abu Bakr sent him to Teima. Arriving there, he began the mobilization of Muslims into the army. Concerned about this, the Byzantines raised against them their Arab subjects Ghassanids, Kalbits, Tanukhits, Lakhmits and Juzamis. Khalid ibn Said informed Abu Bakr of this, who ordered him to march against them. The Muslims went on the offensive. Seeing their troops, the enemy fled. The liberated territory was captured by the army of the Caliphate. However, Khalid ibn Said did not develop success and continue the offensive, as he received an order from Abu Bakr that he wait for reinforcements.
When detachments under the command of Walid ibn Utba and Ikrima ibn Abu Jahl came to his aid, they entered into battle with the Byzantine troops and defeated them. Their commander fled to Damascus, where he gathered forces and again opposed Khalid ibn Said, who was pursuing him, who, seeing the clear superiority of the enemy, decided to retreat.
In the year 10 AH, Caliph Abu Bakr sent new reinforcements to the war zone. The first commander to launch a large-scale attack on Sham was Yazid ibn Abu Sufyan, who led an army of 7,000. Suhayl ibn Amr was also in this army. After that, Abu Bakr sent there also Muawiyah ibn Abu Sufyan, who entered the region of Zul-Marwa and united with the troops of Khalid ibn Said who were there. Khalid himself was then recalled back to Medina. The second commander sent to the region was Amr ibn al-As. He marched towards Palestine. Shurahbil ibn Hasana moved to Jordan, and Abu Ubaida Amir ibn al-Jarrah moved to Homs.
Upon learning of this, the Byzantine emperor Heraclius urgently arrived in Homs and from there began sending his troops to the front. The total number of Byzantine troops was about 240 thousand people, while the Muslims put up only about 20 thousand fighters against them, not counting the six thousandth detachment of Ikrima, who supported them from the rear.
Fearing a collision with an enemy many times superior to them, the commanders of the Muslim army came to the advice of the experienced Amr ibn al-As, who considered it inappropriate to conduct military operations simultaneously in several directions. He proposed to unite all forces and expressed confidence that in this case the Muslims would be able to resist the Byzantine army. All those gathered agreed with this and decided to unite in the area near the river convenient for them from a strategic point of view. They informed Caliph Abu Bakr about all this. They called to their aid an army of nine thousand under the command of Khalid ibn al-Walid, who was then still in Iraq. Khalid rushed out of Iraq. The Ghassanids tried to stop him, but he managed to fight his way to Yarmuk.
Thus, the Muslims assembled an army of 36,000 before the decisive battle, led by Khalid ibn al-Walid. Among the soldiers were more than a thousand companions of the Prophet and about a hundred participants in the Battle of Badr.
When the battle had already begun, news came from Medina of the death of the caliph Abu Bakr, who was replaced by Umar. The new caliph ordered to change the commander of the army in the battle of Yarmuk. Instead of Khalid ibn al-Walid, Abu Ubaidah led the combined army.
Death of Abu Bakr
At the height of the battle of Yarmuk, Abu Bakr fell seriously ill. Feeling the approach of death, he turned to the closest companions of the Prophet Muhammad with a proposal to choose a new leader for himself. However, they never put forward a nominee and suggested that Abu Bakr himself choose his successor. Then the caliph asked for some time to think and consulted with Abdurrahman ibn Auf, Uthman, Said ibn Zayd, Ali ibn Abu Talib and other authoritative people regarding the candidacy of Umar ibn al-Khattab. The overwhelming majority supported this proposal. Some of the few opponents of Umar's candidacy believed that he should not lead the state because of his excessive severity.
From the book The Complete History of Islam and the Arab Conquests in One Book author Popov AlexanderAbu Bakr - the first of the righteous caliphs (632-634) Abu Bakr as-Siddiq, having taken a responsible post, at first did not even change his habits and way of life: he also continued to graze his sheep and sell clothes in the bazaar. However, very quickly Abu Bakr realized that to combine business and
From the book The Doctors Who Changed the World author Sukhomlinov KirillAbu Bakr Muhammad Ibn Zakariya Ar-Razi c. 865 BC e. - OK. 925 BC e. Being in the very center of the medieval world, the Arab East for several centuries gathered together, preserved and developed the heritage of Greek, Roman, Indian and Chinese medicine. Wisdom,
This article is about Abu Bakr al-Siddiq, the first man to convert to Islam. Ibn al-Jawzi mentioned that the righteous predecessors taught their children to love Abu Bakr and Umar in the same way as they taught them suras from the Koran. And this confirms the importance of showing respect to the companions in Islam. Hasan Basri was asked: "Love for Abu Bakr and Umar of the Sunnah?" He replied, "No, it's a duty."
His name was Abdullah ibn Usman, he was an Arab from the Quraysh tribe, and Abu Bakr was his nickname. He was 2 years younger than the Prophet and died 2 years after his death. As you know, the first to accept Islam from free men was Abu Bakr (may Allah be pleased with him), from children - ‘Ali, from women - Khadija, from freedmen (mawla) - Zayd bin Harith, from slaves - Bilal.
In Islam, Abu Bakr as-Siddiq is read as the best of people after the prophets. After him come Umar, Usman, Ali (may Allah be pleased with them). Although these people did not reach the level of the prophets, their merits are indicated in the Qur'an. If the Almighty chose them to be near the Messenger of Allah (peace and blessings of Allah be upon him), then this already says a lot.
Before Islam
Abu Bakr was a man of high morals even before accepting Islam. He was one of those who kept away from sins even without being a Muslim. It is known from the hadiths that Abu Bakr and Usman did not drink alcoholic beverages before Islam, based on generally accepted concepts of morality (Sunan Abu Dawood, No. 4504).
Ibn Hisham writes: “Abu Bakr was a man respected by his people, loved, gentle. He was engaged in trade, was a man of high morality and great kindness.
He had known Muhammad for a long time. Abu Bakr was like the Prophet (peace and blessings of Allaah be upon him) in every way. People of different character cannot be with each other for a long time, and Abu Bakr was a friend of the Messenger of Allah (peace and blessings of Allah be upon him) even before the prophethood. Even the adoption of Islam for him was not something unusual, as for the rest, which the Prophet Muhammad (peace and blessings of Allah be upon him) pointed out more than once, citing him as an example: “Whoever I called to Islam, they expressed doubts, reasoned and hesitated, with the exception of Abu Bakr, who did not reject Islam when I told him about it and did not doubt it” (“Sira”, chapter on the first Muslims).
Why is it called Siddiq - the most truthful
On the night of al-Isra wal Mi'raj, the Prophet Muhammad (peace and blessings of Allaah be upon him) ascended to heaven and was commanded to pray. When the Prophet (peace and blessings of Allaah be upon him) spoke about this, the Meccans, not believing that in one moment you can go to heaven, and even return so that the bed does not get cold, they came to Abu Bakr and expressed their doubts. Abu Bakr (may Allah be pleased with him) said that if the Prophet (peace and blessings of Allah be upon him) says this, then it is true. The surprised Meccans could not calm down and began to ask him again. Then Abu Bakr said that he would believe something even more incredible if it came from the mouth of the Messenger of Allah (peace and blessings of Allah be upon him).
That is why he was called "Siddiq" - due to the fact that he considered the message of the Messenger (peace and blessings be upon him) to be true, without looking for confirmation of what was told.
... The bowl of Abu Bakr will outweigh
As soon as Abu Bakr accepted Islam, he told about it to his best and most reliable acquaintances. Through the efforts of Abu Bakr, Islam was accepted by such great companions as Uthman ibn ʼAffan, Talha ibn ʼUbaydullah, al-Zubair ibn al-ʼAwwam, Said ibn Abu Waqqas, and ʼAbdurrahman ibn ʼAuf. Some sources indicate that they all converted to Islam on the same day.
These five people are the illustrious companions and the best people of this Ummah. Their brilliant names are inscribed in golden letters in the history of Islam. Already during their lifetime, the Prophet (peace and blessings of Allah be upon him) informed them that they would enter Paradise. And all of them are on the scales of Abu Bakr's good deeds, because it was he who called them to Islam. And since there will be such great people on the scales of Abu Bakr, then we can easily understand the words of the Prophet Muhammad (peace and blessings of Allah be upon him), who said: “If the faith (iman) of my entire Ummah was put on one scale, and iman Abu Bakr on another bowl, then the bowl of Abu Bakr would have outweighed it.
Abu Bakr tried to do all the deeds leading to the reward of Allah
Muslim Hadith, 1028: Abu Hurairah said: “The Messenger of Allah asked: “Which of you is fasting today?” Abu Bakr replied: "I am." He asked: “Which of you participated in the funeral today, having reached the cemetery?” Abu Bakr replied: "I am." He asked, “Which of you visited a sick person today?” Abu Bakr replied: "I am." Then the Messenger of Allah said: “Whoever of you gathers the fulfillment of all these deeds, of course, will enter Paradise.”
Abu Bakr's property brought great benefits to the Prophet
As it was said, Abu Bakr was engaged in trade, but he directed most of his funds for Islamic purposes - ransoming slaves from slavery, ransoming captives, helping the poor and migrants, distributing alms, and so on.
Abu Hurairah is reported to have said: “The Messenger of Allah (peace and blessings of Allaah be upon him) said: “No property has ever been of more benefit to me than the property of Abu Bakr.” Abu Bakr wept and said, “Don’t I and my property belong to you, O Messenger of Allah?!” (This hadeeth was narrated by Ahmad 2/253 and Ibn Majah 94.)
Zayd ibn Aslam reported from the words of his father: “I heard 'Umar ibn al-Khattab, may Allah be pleased with him, said:“ The Messenger of Allah, peace and blessings of Allah be upon him, ordered us to give alms, at that moment I had there was (some) property. I thought, if I go around Abu Bakr, I will go around today. I brought (for alms) half of my property, and the Messenger of Allah (peace and blessings of Allah be upon him) asked: “What did you leave for your family?” I replied: "Exactly the same." Following me, Abu Bakr brought all his possessions. The Messenger of Allah (peace and blessings of Allah be upon him) said to him: “What have you left for your family?” (to which he, may Allah be pleased with him), replied: “I have left Allah and His Messenger for them.” And then Umar said: “I will never get ahead of you!” This hadeeth was narrated by Abu Dawud 1678 and others. Isnad is good.
Abu Bakr in the Qur'an is called "support" to the Prophet Muhammad
Indeed, the dignity of Abu Bakr is also mentioned in the Qur'an - in Surah Tauba, verse 40. This verse speaks of the Prophet's migration from Mecca to Medina, and on the way he was accompanied by only one Abu Bakr. Hiding from the chase, they both hid in a cave, and when the danger had passed, they continued on their way and safely reached Medina.
In the Sahihs of al-Bukhari and Muslim, Anas ibn Malik narrates that Abu Bakr said: “When we were in the cave, I saw the feet of the pagans over our heads and said: “Messenger of Allah, if any of them look under his feet, he will see us!” He replied: “O Abu Bakr, why do you worry about two if Allah is with them?”
And it was sent down: “If you do not support him, then surely Allah already supported him when the disbelievers expelled him. He was one of those two in the cave and said to his companion: “Grieve not, for Allah is with us” (Sura 9 “Repentance”, verse 40).
After the death of the Prophet, the Companions elected Abu Bakr as leader
Realizing the location of Abu Bakr, his closeness to the Messenger of Allah, his dignity and primacy in Islam, the companions elected him caliph after the death of the messenger, peace and blessings of Allah be upon him, that is, the leader of their first state.
At the same time, the companions were guided by the fact that it was Abu Bakr the Prophet instructed to lead the delegation of pilgrims a year before his death. It was Abu Bakr who he instructed to become an imam at prayers during the days of his illness, when he himself could not get out of bed. In addition, the Prophet himself told people to look to Abu Bakr for guidance. In the collection of Bukhari there is a hadith: “(Once) a woman came to the Prophet (peace and blessings of Allaah be upon him), and he ordered her to return to him again later. She asked, "Tell me, what if I come and I don't find you?" - as if referring to death. The Prophet (peace and blessings of Allaah be upon him) said: “If you do not find me, go to Abu Bakr.”
Worship of Abu Bakr is part of the Islamic faith
There are many sayings of scholars of early generations that, according to Islam, Muslims should respect and honor Abu Bakr, as well as other companions. As an example, let us cite the statements of Imam Abu Hanifa, whose madhhab is widespread in many Muslim countries, as well as in our region.
Abu Hanifa said: “We affirm that the best people of this Ummah after our Prophet Muhammad, peace and blessings of Allah be upon him, are Abu Bakr as-Siddiq, then Umar, then Usman, and then Ali, may he be pleased with them all Allah, and about all the other companions of the Messenger of Allah, peace and blessings of Allah be upon him, we say only the kindest ”(“ Kitab al-Wasyyya ”with comments, p. 14).
Abu Hanifa said: “The stay of any Companion with the Messenger of Allah, peace and blessings of Allah be upon him, for at least one hour, is better than the (good) deeds of any of us throughout life, even if it was long.” (
Abu Bakr al-Siddiq
(d. at 13/634)
the closest associate and friend of the Prophet Muhammad, an outstanding public and political figure, the first Righteous Caliph. The Prophet called him Abdullah, al-Atiq and as-Siddiq. He came from the Time tribe. His father's name was Abu Khulafa Osman and his mother's name was Umm al-Khair Salma. Abu Bakr was one of the first to accept Islam and dedicated the rest of his life to its ideals. He was born two years before the Year of the Elephant (572). He was a respectable man, engaged in clothing and fabric trade. In this case, he acquired a large fortune of 40,000 dirhams (Arab silver coin), which he completely spent on the needs of the Muslim community. Abu Bakr was a close friend of the Prophet Muhammad and did not part with him throughout his life. In solving many vital problems, the prophet often consulted with Abu Bakr. The Arabs even called him "the vizier of the prophet." They were almost the same age. From the very beginning of Muhammad's prophecy, Abu Bakr believed his every word. For example, when the prophet announced that he had traveled in one night from Mecca to Quds (Jerusalem), from where his famous ascension took place (See Isra and Miraj), Abu Bakr was the first to announce that he believed every word of Muhammad, for which he called him as-Siddiq (faithful). While in Mecca, Abu Bakr made great efforts to develop the Muslim community. He was engaged in charity work, helped those in need, redeemed slaves from pagans who were subjected to torment on their part. Among these slaves were Bilal, Khabbab, Lubaina, Abu Fuqaiha, Amir and others. After the beginning of the persecution of Muslims in Mecca, the Prophet Muhammad decided to send Abu Bakr to Ethiopia, where a significant part of the Muslims went. He set off, but on the way he met one of the influential tribal leaders, Ibn Dukunna, who took him under his protection, and together they returned to Mecca. Returning to the city, Abu Bakr refused to confess his faith in secret and continued his active work, which caused the disapproval of Ibn Dukunna. Therefore, he refused his patronage. 13 years after the beginning of the prophetic activity of Muhammad, the famous hijra (migration) of Muslims from Mecca to Medina began. One of the last to leave Mecca was the Prophet Muhammad, who went in the direction of Medina together with Abu Bakr. Together they were in the cave of Saur, where they hid from the pagans who were pursuing them. This episode of the life of Abu Bakr was reflected in the verse of the Qur'an: "Here they were both in a cave, here he says to his companion:" Do not be sad, because Allah is with us "" (9: 40). After arriving in Medina, the Prophet Muhammad became related to Abu Bakr by marrying his daughter Aisha. In this city, Abu Bakr continued his active work and participated in all the important affairs of the community. He, together with the prophet and other Muslims, laid the foundations for the first Muslim statehood in history. Abu Bakr took part in the battles of Badr, Uhud, Khandaq, Khaibar, Hunayn and other battles. Abu Bakr was so devoted to the ideals of Islam that in the Battle of Badr he fought with his own son Abd al-Rahman, who remained a pagan and opposed the Muslims. At the end of his life, the Prophet Muhammad, for health reasons, could not lead the collective prayers. So he entrusted their conduct to Abu Bakr. It was this circumstance that became one of the decisive ones in choosing Abu Bakr as the first Righteous Caliph, since leadership in the Divine work (prayer), which was transmitted to him by the prophet, meant leadership in earthly affairs. After the death of the Prophet Muhammad in 11/632, the Ansar (Medinan Muslims) were concerned about the future of the young Muslim state and urgently gathered at the meeting place (sakif) of the Meccan Banu Said family. They were mostly Khazrajites, who made up the majority of the Ansar. They unanimously supported the nomination of their leader Saad ibn Ubada as caliph. When Banu Sa'idah, Abu Bakr al-Siddiq, Omar ibn Khattab and Abu Ubaidah, Amir ibn al-Jarrah learned of the meeting of the Ansar in the sakif, they urgently arrived there. As a result of the debate, they were able to convince the Ansar that the Muhajirs (Meccan Muslims) were also interested in further strengthening the state and ensuring the security of its citizens. Then the Ansar agreed to choose a caliph from the representatives of the Quraish tribe, as was bequeathed by the prophet Muhammad. Then, taking the floor, Abu Bakr, expressing his satisfaction with the debate, nominated Omar ibn Khattab as a caliph. However, in a speech in response, Omar and Abu Ubaida said that Abu Bakr himself was most worthy of the title of the first successor of the prophet. They reminded him that it was he who was the companion of the prophet in the cave of Saur and put his life in danger for him. They once again reminded him that it was his prophet who appointed him to lead the congregational prayer at a time when he himself was unable to do so. Having said this, Omar took Abu Bakr by the hand and swore allegiance to him as Caliph. Usaid ibn Khudair and Bashir ibn Saad followed him. Then all those present swore allegiance to Abu Bakr. Thus, on 12 Rabi (I) 11 AH, Abu Bakr was elected as the first Righteous Caliph. On the second day after his election, Caliph Abu Bakr took the oath from the people in the mosque of Medina. As for Saad Ubada, a little later, he swore allegiance to the caliph, and then went to Syria, where he died in one of the battles. Despite the fact that Abu Bakr was caliph for only 2 years, 3 months and 10 days, he managed to take such decisive steps in strengthening the religion and Muslim statehood that the importance and role of this person in the history of Islam cannot be overestimated. One of the greatest merits of Abu Bakr as caliph was the preservation and strengthening of the Muslim statehood. Immediately after his election as caliph, the forces that were interested in the collapse of the Caliphate became more active. Basically, these actions came from various tribal leaders who wanted to return Arabia to the state of tribal fragmentation that it was in the pre-Islamic period. They also did not want to obey the central government and pay taxes to the state treasury, refusing to pay zakat. However, the payment of zakat was one of the foundations of the Islamic faith, the observance of which is obligatory for all Muslims. Therefore, the separatist actions of some Arab tribes were regarded as apostasy (riddah). Moreover, in various regions of Arabia, the activities of such false prophets as Musailima, Tulayha, al-Aswad, Sajah intensified. Despite the complexity of the political situation in the state, Caliph Abu Bakr from the very beginning of his reign took the most decisive position in the fight against apostates. Refusing even the slightest concessions, he started a war with them. As a result of decisive actions, all the apostates were defeated. The caliphate again became a united and strong state, capable of repelling any external aggression. Success in the wars against the apostates allowed the Muslims to launch military operations in Iraq and Syria against the Persian and Byzantine troops, who did not want to strengthen the Muslim state and actively supported the apostates. Since that time, the first Muslim conquests began. The Muslim army defeated the Persians in Iraq. At the very end of the reign of Abu Bakr, the troops of the Caliphate in the Syrian direction approached the Yarmuk River, where a major and fateful battle for the rest of history began with the large forces of the Byzantine Empire. In the midst of the Battle of Yarmuk, the Muslim army received news of the death of Abu Bakr. He was buried near the tomb of the Prophet Muhammad. Before his death, he bequeathed the post of head of state to Omar ibn Khattab, who became the second Righteous Caliph after him. As caliph, Abu Bakr led a very modest lifestyle, having only a meager salary from the state treasury and a plot of land near Medina. According to his will, one fifth of this site was donated to the state, and the rest was divided among his children. All personal property and the remaining funds of Abu Bakr also bequeathed to be transferred to the state treasury. Abu Bakr also has the merit of compiling the Qur'an into a single book. He instructed Zeid ibn Thabit, one of the secretaries of the Prophet Muhammad, to do this work. The collected copy of the Quran was sent to the wife of the prophet Hafsa, where it was kept until the reign of the third Righteous Caliph Osman, who created a commission, headed by the same Zeid ibn Thabit, for the final edition of the Quran and the reproduction of its copies.
The story of the life of Abu Bakr al-Siddiq, the successor of the Prophet Muhammad (peace and blessings of the Almighty!) And the first righteous caliph - golden page of islamic history, telling about faith, selflessness and selfless devotion to high ideals.
Abu Bakr was born two years and a few months after the birth of the Prophet into a respected and pious family. His mother and father also converted to Islam and belonged to the companions of Allah, and his family tree in the seventh tribe meets the family tree of the Prophet. Abu Bakr belonged to the Quraish, was engaged in trade and was famous for his meek and honest morals. Even at a time when idol worship and adultery were common among Arab men, he led a pious and upright life.
Later, the Prophet said that all the men to whom the revelation of Allah was sent down were at first tormented by numerous doubts, but Abu Bakr immediately believed in His word. He became the first man to consciously convert to Islam. Then he was 38 years old, and at the age of 51, together with the Messenger of Allah, he made the Hijra and married his daughter Aisha to the Prophet Muhammad, becoming even closer to him. Abu Bakr's meek and gentle disposition attracted people to him and contributed to the fact that many of his outstanding companions converted to Islam.
The role of this person in spreading the word of Allah is truly great. He supported the Messenger during the difficult Medinan period and donated his fortune, which amounted to 40,000 dirhams, to support the faithful and free the slaves. For his devotion to Allah and his firm convictions, Abu Bakr received the nickname given to him by Allah himself - as-Siddiq, which means "truthful" in Arabic.
The fact that the Messenger highly appreciated and trusted Abu Bakr is said in many hadiths. It also says that this person was supposed to lead the Muslim world after the death of the Prophet Muhammad (peace and blessings of the Almighty!), which happened in 632. Abu Bakr ruled for a little more than two years, and in a short time he was able to extinguish the turmoil that swept Arabia after the death of the Prophet. Then some Muslims renounced the name of Allah, following the false prophets, while others refused to pay zakat, a mandatory tax for believers in favor of the needy.
During this difficult time, Abu Bakr managed to show steadfastness and wisdom, thanks to which the Arabs united, and Islam was finally strengthened throughout Arabia. There is no disagreement among the mufassirs and ulema regarding the role of Abu Bakr in that this great man was truly the best among Muslims after the Prophet Muhammad (peace and blessings of the Almighty!)