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The appointment of Israfil Aula de as a close associate is
a subtle indication that this is the messenger of the final era.
One should await the final hour (day of judgement) after
this because it is none other than Israfil Oulade who is
scheduled to blow the trumpet heralding the final hour. His
blowing of the trumpet signals the initiation of Qiyâmah.
[Cited by Suyûtî in Itqân]
3. In the words of the Hadîth "Hubbiba Ilyhil-Khala""
(solitude was made dear to him), a passive verb is
applied. This indicates that the love of solitude did not
develop of his own accord but it was actually instilled
within him by another being. In other words, solitude is
a divine bounty from Allâh Ta'âlâ. This yearning for
solitude was instilled within him because solitude - i.e.
seclusion from the entire creation - is the root of all
devotions. In fact, solitude is an act of devotion on its
own. If this solitude were coupled with the devotion of
Zikr and Fikr (remembrance and concern), then this
would "add lustre to gold".
4. This Hadîth also conveys that for a novice (in the field
of spiritualism), solitude and seclusion is most
appropriate. Within the home environment with his wife
and children, he won't be able to devote himself
adequately to his 'Ibadat. On the other hand, an old
hand in the field of spiritualism does not require that
same level of solitude as a novice because a
professional (in the field of spiritualism) is not hindered
from this spiritual connection with Allâh Ta'âlâ by his
association with his wife and family. As Allâh Ta'âlâ
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says: "Men whom neither trade nor sale distracts from
the remembrance of Allâh .... " [Sûrah Nur verse 37]
Persian poem: Render yourself a recogniser of your inner
self and a stranger to that which is out of you,
Such outstanding people are but a minority in this world."
Nonetheless, even a professional in this field is required to
devote some time during the day towards solitude and
seclusion. As Allâh Ta'âlâ commands Rasûlullah : "So
when you have fulfilled (your obligations), devote yourself
(for Allâh's worship) and to your Lord alone turn your
hopes." [Sûrah Alam Nashrah verses 7-8]
5. Taking provisions with him to the cave of Hira clearly
establishes that the preparation of food and drink is not
in contradiction of his belief in Tawakkul (faith in Allâh
Ta'âlâ). In fact, this is a demonstration of one's need for
Allâh Ta'âlâ's sustenance, which in itself is also an
'Ibâdat. "Whatever you provide for me, O my Lord! I
am in need (of it). [Sûrah Qasas verse 24]
An Arab poet says:
"And poverty (need and dependence) is my inseparable
attribute,
just as independence is His inseparable attribute."
In other words, my need and my dependence upon Allâh
Ta'âlâ are inseparable from me. They are securely attached
to my being just as self-sufficiency and independence are
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His attributes. In short, just as independence is
indispensable for Allâh Ta'âlâ, similarly, dependence and
need is indispensable for His servant.
The aforementioned stanza was composed by Hâfiz Ibn
Taymiyyah dealin. He would recite this stanza quite
frequently. The entire poem is cited in Madarijus-Sâlikîn
This humble servant highlights the theme of this poem in
the following couplets:
"O Lord most powerful! You are wholly independent,
whilst I, without doubt, am wholly dependent.
Your Being is a fountainhead of boundless generosity and
divine favours,
whilst we, on the other hand, are embodiments of need and
destitution."
When Hadrat Musa عليه السلام reached Madyan (after
fleeing from his persecutors in Egypt), he faced acute
hunger. He expressed his need before Allâh Ta'âlâ thus:
"O my Lord! Whatever good you provide for me, I am in
need (of it). [Sûrah Qisas verse 24]
Expression of one's need towards the sustenance of Allâh
Ta'âlâ is an act of 'Ibâdat. It is also the Sunnah
(custom) of the Ambiya عليه السلام . Abstention from
making provisions for food is only a pretence of
Tawakkul (trust) upon Allâh Ta'âlâ. It was the habit of
some pious saints to fast for days on end but they would
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certainly keep a rotî under their pillow. One day, one of
the disciples of the Shaikh removed the rotî form under
his pillow. When the Shaikh realized that the rotî has
disappeared, he became incredibly furious with his
disciples and gave them a stern tongue-lashing. The
disciples asked him: "Hadrat! What's the need for a rotî
under your pillow?" The Shaikh replied: "You are under
the impression that I don't need this rotî under my
pillow because I am capable of fasting for days on end?
Your impression is erroneous. I do not fast on the
strength of my own physical energy but I fast solely by
relying on the boundless grace of Allâh Ta'âlâ. I am
ceaselessly fretful about my personal frailty. I fear this
divine aid may abruptly be snatched away. I am anxious
about being re-consigned to my human physical nature
and I wonder when I may suddenly be in need of this
dry rotî of Allâh Ta'âlâ, the supreme provider. A
servant can never be independent of the sustenance of
Allâh Ta'âlâ even for a single moment. I keep a rotî at
hand just to appease my Nafs (self) so that my Nafs is
not put into any form of anxiety. Instead of the Sâlik87
making his Nafs rely on the sustenance as a form of
nourishment, he should rather make it rely on the
sustenance as a provision bestowed by Allâh Ta'âlâ.
[Bahjatun-Nufûs volume 1 page 11]
87 One treading the pathway of spiritualism.
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6. During his days of seclusion in the cave of Hirâ, it was
the custom of Rasûlullah % to return home and take
along a few days of provisions and go back to the cave.
(In other words, he would return home regularly every
few days.) This practice clearly demonstrates that
absolute seclusion is not appropriate. Attending to the
rights of the wife and children is also vital. This is why
Rasûlullâh ¿ says: "There is no Rahbânîyyat (monastic
seclusion) in Islâm. If a person isolates himself for a
period of time in a cave or mountain to treat his spiritual
maladies or to develop some rigidity within his 'Ibâdat,
as is the ritual of the Sufis, this limited seclusion would
be regarded as Sunnah and not Bid'ah.
7. Furthermore, this custom of Rasûlullah ¿ also indicates
that the person intending to isolate himself in a cave or
mountaintop should certainly inform his family about
his proposed whereabouts. This would keep their
perplexity at bay and it would also ensure that they
don't entertain any evil thoughts. This will also allow
them to check on him if required. If he is sick, they will
be able to attend to him.
8. Jibraîl Amîn Lla de embraced Rasûlullah * thrice,
in order to transmit his angelic and spiritual qualities
into him. The aim was to make Jibraîl's spiritualism and
angelic attributes dominate the human nature of
Rasûlullah % so that his heart will be able to bear the
blessed verses, unseen mysteries and divine knowledge
of Allâh Ta'âlâ and to ensure that his blessed being will
be able to act as a medium between the Creator and the
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creation and to ensure that he is the ultimate in the
realm of visible (this world) and a manifestation of the
realm of the unseen. Conveyance of Fayd (spiritual
wisdom) in this manner is successively established from
the traditions of the 'Arifîn (the saints of Allâh Ta'âlâ).
Ibn 'Abbas رضى الله عنه relates that once Rasulullah
hugged him to his chest and made the following Du'â:
"O Allâh! Grant him knowledge of the book." [Bukhârî]
Rasulullah hugging Hadrat Ibn 'Abbas رضي الله عنه to his chest
was the same as Jibraîl ALlade embracing Rasûlullah _ and
squeezing him.
Abû Hurayrah Leals, narrates that he once complained to
Rasûlullah : "O Prophet of Allâh! I hear a number of Ahadîth
from you but I tend to forget whatever I hear." Rasûlullah
advised me to lay my sheet on the ground. As I laid my sheet
on the ground, he made some gestures with his hands like
someone taking two handfuls of something and emptying them
out. He then instructed: "Now take this sheet and clutch it to
your chest." I grasped the sheet close to my chest. From that
day, I haven't forgotten a single Hadîth." [Bukhârî volume 1
page 22]
Hafiz 'Asqalânî writes in Fathûl-Bârî: "Not a single Hadîth
explicitly mentions what Rasûlullah # emptied out from his
hands onto the sheet of Abu Hurayrah رضى الله عنه .However, this
humble servant entertains a personal opinion on this. If this
opinion is correct, it is from Allâh Ta'âlâ and if incorrect, it is
from Shaytân and me. I imagine that in the 'Âlamul-Ghayb
(realm of the unseen) there exists a treasure of memory.
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Rasûlullah % perhaps extracted two handfuls of memory from
this treasure and tilted them onto the sheet of Abû Hurayrah
This memory was then transferred to the chest of .رضي الله عنه
Abû Hurayrah via the medium of the sheet. Although memory
in this world of the 'visible' is an intangible thing, but from the
telescopic eyes of the confidants of the realm of the unseen,
such matters are not concealed. They are able to perceive such
apparently intangible things. Only those who are ignorant of the
perceptive senses of the Ambiyâ Allade dare reject such
phenomena. There is another even more extraordinary incident
(رضي الله عنه regarding the memory of Hadrat Abu Hurayrah
which is not relevant to our current topic of discussion.
Scholars may refer to Fathul-Bârî Bâbu Hifzul-'Ilm volume 1
page 192 for further information.
9. 'Allâmah Tîbî writes in the commentary of Mishkât:
"The opening verses of Sûrah Iqr'a revealed upon
Rasûlullah % provide some solution to the reservations
Rasûlullah ¿ held when he uttered: "I am unable to
read." These verses reveal to him that although you may
not be literate but read with the assistance of the name
of your Lord. Everything else will follow and become
easy for you. And bear in mind that Allâh Ta'âlâ
sometimes bestows knowledge through the medium of
books and pens. This in technical terms is referred to as
'Ilme-Kitâbî (knowledge acquired through books). The
verse "He taught by means of a pen" is a reference to
this type of knowledge. And sometimes, Allâh Ta'âlâ
bestows knowledge directly without any apparently
tangible medium. This in technical terms is referred to
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as 'Ilme-Ladunnî (divinely inspired knowledge). The
verse "He taught man what he knew not" is a reference
to this type of knowledge. In short, although you may
not be able to read, the power of Allâh Ta'âlâ is
incalculable. Even without the medium of external
means, He bestows knowledge and wisdom on
whomsoever He wishes. Similarly, Allâh Ta'âlâ will
bestow His knowledge and wisdom upon you. As Allâh
Ta'âlâ says: "And He taught you that which, without the
revelation by Allâh Ta'âlâ, you wouldn't have known
by yourself. And the grace of Allâh is enormous."
[Sûrah Nisâ verse 113]
10. Hadrat Khadijah رضي الله عنها's soothing words to
Rasûlullah
confirm that maintaining favourable
family ties, hospitality towards guests and compassion
towards others safeguard a person even in this world
from catastrophes and disasters. ['Umdatul-Qârî volume
1 page 75]
11 . Hadrat Khadijah رضي الله عنها's consoling Rasulullah
by recalling his charitable deeds and outstanding
accomplishments proves that if the praised person
actually has such outstanding accomplishments, it is not
only permissible but commendable to enumerate these
accomplishments to his face provided there is no fear of
him falling into vanity. [Ibid]
12. The fact that Rasûlullah # disclosed this episode to
Hadrat Khadijah رضي الله عنها first clearly implies that if a
person is confronted with a momentous incident he
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should at first mention it to the house folk if they are
understanding and thereafter he should relate the
incident to people of knowledge and understanding.
13. On listening to the incident related by Rasûlullah ,
Hadrat Khadijah رضي الله عنها took him along to Waraqah
bin Nawfal who at that time was the most senior scholar
(of the scriptures). This clearly demonstrates that if an
uncommon incident occurs, it should be made known to
the pious 'Ulamâ.
14. Furthermore, it is better to present oneself in the
company of the pious through the intermediacy of
another party, as Rasûlullah % met Waraqah bin Nawfal
-رضي الله عنها through the mediation of Hadrat Khadijah
He did not go to Waraqah himself but Rasûlullah
took along Khadijah who was closely related to
Waraqah. This reveals that whilst meeting the pious and
the 'Ulamâ, it is appropriate to take an escort along as
this will aid him in communicating with them.
15. If the other party is elder in age, his honour and
reverence should be strictly maintained even if the
younger party outmatches the elder in virtue and status.
16. If the younger person excels the elder in status, then too
it is permissible for the elder whilst conversing with the
youngster to employ words of address usually reserved
for youngsters. As in the case of Waraqah, who, in spite
of acknowledging Rasûlullah
to be a divinely
commissioned Prophet, he addressed him as: "O my
nephew!" Furthermore, we learn that when the juniors
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present themselves in the Majlis (assembly) of the
seniors, the juniors should uphold a degree of reverence
towards their seniors. They should avoid initiating the
conversation until the seniors themselves don't
commence talking. This is evident from the conduct of
Rasûlullah
رضي الله عنها when Hadrat Khadijah
requested Waraqah to lend an ear to what Rasûlullah
has to say. Rasûlullah % remained silent. Only when
Waraqah initiated the conversation by asking him:
"Nepwhew! Tell me, what do you see?" then only did
Rasûlullah start talking and relating what he had
witnessed. [Bahjatun-Nufûs volume 1 page 20]
17. When Waraqah enlightened Rasûlullah about his
prospective banishment from Makkah by his own
people, Rasûlullah was shocked and asked: "Will
they really drive me out of Makkah?" This clearly
reveals that an unwilling separation from the birthplace
is extremely challenging even for the Ambiyâ
[158 Rawdul-Anf volume 1 page] . عليه السلام
18. During the course of his conversation with Rasûlullah
, Waraqah expectantly sighed: "If only I was strong
enough during your prohethood when your people will
banish you from your birthplace or at least I wish I am
alive (to see those times)." This statement confirms that
it is permissible to hope for goodness even if there is
apparently no hope of acquiring that goodness.
[Bahjatun-Nufûs volume 1 page 21]
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19. Imam Malik رحمة الله عليه was once asked about keeping
the name Jibraîl. He disapproved of it. [Rawdul-Anf
volume 1 page 156]
The primary obligation after Tauhid and Risâlat
Following Tauhid and Risalat, the very first lesson imparted to
Rasûlullah % dealt with Wudû and Salah. At the outset, Jibraîl
stamped his heel on the ground that caused a spring عليه السلام
to gush forth. Jibraîl performed Wudû with this water whilst
Rasûlullâh
continued observing his actions. After him,
Rasûlullah % also performed Wudû accordingly. Thereafter
Jibraîl performed two Rak'at of Salah with Rasulullah
keeping abreast by following him throughout. Following this
lesson of Salâh and Wudû, Rasûlullah % returned home and
imparted this ritual to Hadrat Khadijah رضي الله عنها. This
narration is recorded in Dalâilu Abî Nu'aim on the authority of
Hadrat 'Ayeshah رضي الله عنها.Hafiz 'Asqalani declares the
Sanad (chain of narrators) of this Hadîth to be weak. [Al-Isabah
volume 4 page 281]
Usamah bin Zaid رضي الله عنه narrates from his father Zaid bin
Harithah رضى الله عنه that Rasulullah said: "During the initial
stages of my prophethood and divine revelation, Jibraîl
appeared before me and tutored me about Salah and Wudû."
This narration is cited in Musnad Ahmad, Sunan Dâr Qutnî and
Mustadrak Hâkim. With reference to this Hadîth, 'Allâmah
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'Azîzî writes in the commentary of Jami' Saghîr: "The Shaikh
says that this Hadîth is authentic." [Al-Siraj Al-Munîr volume 1
page 29] This Hadîth is also mentioned in Sunan Ibn Mâjah.
'Allâmah Suhaylî quotes this Hadîth with his own Sanad. Both
these Sanads contain a narrator by the name of 'Abdullah bin
Luhay'i who is the subject of critical analysis carried out by the
Muhaddithin. Hafiz Ibn Sayyidun-Nas رحمة الله عليه says: "Just
as this Hadith is narrated by Zaid bin Harithah رضي الله عنه, it is
also narrated by Barâ bin 'Âzib and 'Abdullah bin 'Abbâs
According to the narration of Ibn 'Abbas, this was .رضي الله عنه
the very first obligation. ['Uyun Al-Athar page 91]
After citing this Hadîth, 'Allâmah Suhaylî says: "As far as the
obligation of Wudû is concerned, it is a Makkî obligation
whilst the verse dealing with its obligation is a Madanî verse
because the verse prescribing Wudû was revealed in Madinah
after the Hijrah (migration). [Rawdul-Anf volume 1 page 163]
Rasûlullah 's performing Salah at the very early stages of his
prophethood is indisputably established. However, there seems
to be some difference amongst the 'Ulama regarding the
compulsion of any Salâh before the five daily Salah were
prescribed on the night of M'iraj. According to some 'Ulamâ,
not a single Salâh was obligatorily prescribed before M'irâj.
Rasûlullah % would perform whatever he deemed appropriate.
According to these 'Ulama, only Salah of the night (tahajjud)
was mandatory upon him. However, according to other 'Ulamâ,
two Salahs were compulsorily prescribed at the very early
stages of prohethood; two Rak'ât of fajr and two Rak'ât of 'asr.
This is evident from the following verses of the Holy Quran:
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"And glorify your Lord with praise in the evening and
morning." [Sûrah Ghâfir verse 55]
"And glorify your Lord with praise before sunrise and before
sunset." [Sûrah Tâhâ verse 13]
"And establish Salâh in both parts of the day (i.e. morning and
evening). [Sûrah Hûd verse 114]
A short while later, Sûrah Muzzammil was revealed in which
Qiyâmul-Layl (Tahajjud) was imposed). [Fathul-Bârî under
Kitâbus-Salâh, chapter of 'how Salâh was ordained'.] 'Allâmah
Suhaylî says that the same is narrated from Muzanî and Yahyâ
bin Salâm. [Rawdul-Anf volume 1 page 162]
Muqâtil bin Sulaymân relates that at the early stages of Islâm
Allâh Ta'âlâ had prescribed two rak'ât of Salâh for the morning
and two rak'at for the evening. Later on five Salahs were
ordained on the night of M'iraj. ['Uyun Al-Athar volume 1
page 91]
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The earliest pioneers Radiallahu 'Anhum wa Radu 'Anhu88
The very first person to embrace Islam was his beloved wife
Hadrat Khadijatul-Kubra رضى الله عنها and she was the first
person to join him for Salâh (with Jam'ât) on a Monday
evening. Hence, she is regarded as the earliest member of Ahle-
Qiblah (people who face the Qiblah as a reference to the
Muslims). [Isâbah, 'Uyûn-Al-Athar]
Thereafter Waragah bin Nawfal was honoured with embracing
Islam followed by Hadrat 'Ali رضي الله عنه who for some time
was under the guardianship89 of Rasûlullah . He was ten when
88 The literal translation of this is 'Allâh Ta'âlâ is pleased with them and
they are pleased with Allâh Ta'ala. The Holy Quran frequently extols the
Sahâbah in such celebratory words. Bear in mind that Allâh Ta'âlâ is
pleased only with he who dies with Îmân and Ikhlâs (sincerity). Allâh Ta'âlâ
is absolutely not pleased with a fâsiq (flagrant sinner) and a munâfiq
(hypocrite).
89 When the citizens of Makkah were once afflicted by a severe drought,
Rasûlullah approached his uncle Hadrat 'Abbas dical , saying: "Abû
Tâlib is encumbered by a number of children and these are times of famine.
We should assist him in any way we can to reduce his burden. Why don't
you take responsibility for some of them whilst I take responsibility for
some of the others?" When Rasulullah and Hadrat 'Abbas رضي الله عنه put
this proposal to Abû Talib, he said: "Very well! Leave 'Aqîl behind in my
care. You may choose whomsoever you wish from the remaining children."
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he embraced Islam. On the Tuesday following Rasûlullah 's
ordainment to prophethood, he joined Rasûlullah % in Salah as
well. ['Uyun Al-Athar volume 1 page 93]
According to the narration of Ibn Ishaq, when Hadrat 'Alî
observed Rasulullah # and Hadrat Khadijah رضي الله عنه
performing Salah on the day following his رضي الله عنها
ordainment, he asked: "What is this?" Rasûlullah # replied:
"This is the Dîn of Allah Ta'ala. Each and every one of the
Prophets imparted the same Dîn to the peoples of this world. I
am also inviting you towards Allâh. Worship Him alone and
renounce (the idols of) Lât and 'Uzzâ." Hadrat 'Alî remarked:
"This is something absolutely novel to me. I haven't heard of
anything quite like this. I am unable to make a decision without
mentioning this to my father Abû Tâlib." Since Rasûlullah
was a bit reluctant to disclose his secret to anyone else, he said:
"'Alî! If you do not wish to embrace Islam, don't mention it to
anyone else." Hadrat 'Alî remained silent. Not even a night
passed when Islâm was infused into his heart. The next
morning he presented himself to Rasûlullah % saying: "What
are you inviting us to?" Rasûlullah * replied: "Bear testimony
that Allâh is all alone and He has no partner. Renounce Lat and
'Uzza and express your revulsion towards idolatry." Hadrat
،Ali رضي الله عنه then embraced Islam and for quite a while -
possibly a whole year as mentioned in some narrations - he
concealed his conversion to Islâm from his father Abû Tâlib.
Rasûlullah favoured Alî Licalzò, for his guardianship whilst Hadrat
'Abbas رضى الله عنه preferred 'Aqil. [Sirat Ibn Hisham volume 1 page 84]
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[Al-Bidâyah wa Al-Nihâyah volume 3 page 24] Following this,
Rasûlullah 's emancipated slave Hadrat Zaid bin Harithah
embraced Islâm and performed Salâh with him. ['Uyûn Al-
Athar volume 1 page 94]
رضي الله عنه Islam of Abu Bakr Siddiq
When all his household members embraced Islâm, Rasûlullah
invited his intimate friends and close associates to embrace
this great blessing of Islam. The first person he extended this
invitation to was his devoted friend, his childhood acquaintance
and his intimate confidant Hadrat Abu Bakr رضي الله عنه .Without
even giving it a second thought, Hadrat Abu Bakr
enthusiastically accepted Rasûlullah 's invitation the moment
it was extended to him.
Persian Couplet:
"Rasûlullah # presented the truth and Abu Bakr submitted to it.
A single Tasdîq (belief) transformed him into a Siddîq
(passionate believer)."
As it appears in a Hadîth, Rasûlullah % says: "Whoever I
presented Islâm to, there was always some degree of hesitation
except in the case of Abu Bakr. Without hesitation, he promptly
embraced Islâm." ['Uyun Al-Athar volume 1 page 95]
When Imam Abu Hanifah رحمة الله عليه was asked who was the
first person to embrace Islâm, he replied: "Amongst the free
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men it was Hadrat Abu Bakr. Amongst the women it was
Hadrat Khadijah. The first slave to embrace Islam was Hadrat
Zaid bin Harithah whilst Hadrat 'Alî was the first child to come
into the fold of Islam." [Al-Bidayah wa Al-Nihayah volume 3
page 29]
Although the narrations dealing with the inception of Wahî
رضي الله عنه divine revelation) establish that Hadrat "Ali)
embraced Islâm first, this precedence does not enhance his
superiority or virtue. Hadrat Khadijah رضي الله عنها was his wife
and his subordinate. Hadrat 'Ali رضي الله عنه was only a child
when he embraced Islam and he was in the care of Rasûlullah
. The children and womenfolk of the house do not have the
nerve to defy the opinion of a superior. On the contrary, Hadrat
Abu Bakr رضى الله عنه was independent and free from constraint.
He was not subject to anyone's control. His acceptance of
Islâm without a trace of uncertainty and reluctance, without any
pressure and subordination is indisputably a focus of immense
virtue. Furthermore, the Islâm of Hadrat Khadijah and Hadrat
'Alî was restricted to themselves only whilst the Islâm of Abû
Bakr was more comprehensive and far reaching. And the good
of something or someone more comprehensive is better than
the good that is narrowly restricted. The moment Abu Bakr
accepted Islam he at once embarked on the رضي الله عنه
propagation and dissemination of Islam. He became a source of
great assistance and support to Rasûlullah . On the other
hand, Hadrat 'Ali رضي الله عنه was only a child. What assistance
could he have rendered to Islam at that age? In fact, he was
concealing his acceptance of Islam even from his own father.
[For further details, see Zarqânî volume 1 page 244] Due to
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Abû Tâlib's poverty-stricken circumstances, Hadrat 'Alî was in
the care of Rasûlullah . So he was incapable of providing
even financial assistance to Rasûlullah and the cause of
Islâm. Furthermore, when a child lives in the company and care
of another, he attempts to emulate whatever his guardian is
engaged in. Children don't normally possess the ability to
differentiate between good and bad nor between benefit and
harm. This was the condition of Hadrat 'Ali رضي الله عنه at that
time. On the contrary, Abu Bakr رضي الله عنه, was exceedingly
intelligent, wise and in absolute control of his senses. He was
perfectly capable of differentiating between benefit and harm
and between good and evil. He was a contemporary of
Rasûlullah % and one of the affluent and influential members of
Makkan society. Abu Bakr submitted to the invitation of Islâm
right at its very inception without any pressure whatsoever and
subsequently exposed his status of embracing Islâm. He did not
conceal his Islâm from his father or brother (as in the case of
'Alî). He disclosed his Islâm to intimate associates and
encouraged them particularly to enter the fold of this true
religion. This is unquestionably a basis of immense virtue. In
short, Abu Bakr was a man of absolute independence and free
of external constraints. He was a man of wisdom and
commanded an influential personality. He embraced Islâm at its
very inception demonstrated his extensive support for
Rasûlullah in disseminating the Dîn of Islam. He surrendered
his wealth, resources and the entire capital of his life for the
cause of Islam. He resolutely supported Rasûlullah % for a
protracted period of thirteen years in every calamity and
misfortune and repelled the enemy. Due to his young age,
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Hadrat 'Alî did not have the same ability to repel the enemy.
Hadrat Abu Bakr on the other hand started the propagation of
Islâm the moment he embraced Islam. Whenever he came into
contact with his close friends or they came into contact with
him, he would extend the invitation of Islâm to them. As a
result of his persistent efforts in communicating this message,
the following personalities entered the fold of Islam: 'Uthmân
bin 'Affân, Zubair bin 'Awwâm, 'Abdur-Rahmân bin 'Awf,
-رضي الله عنهم Talhah bin 'Ubaidullah and S'ad bin Abi Waqqas
These dignitaries of the Quraysh and the noble members of
their respective families embraced Islâm at the prompting of
Abu Bakr رضى الله عنه. He brought all of them to Rasulullah
and they all embraced Islam at his blessed hands and joined
him for Salâh. After this, the following persons were honoured
with Islâm: Abû 'Ubaidah 'Âmir bin Al-Jarrah9º, Arqam bin
Abil-Arqam, the three sons of Maz'ûn bin Habîb; 'Uthmân bin
Maz'ûn, Qudâmah bin Maz'ûn and 'Abdullah bin Maz'ûn,
'Ubaidah bin Al-Harith, Sa'îd bin Zaid bin 'Amr bin Nufail and
his wife Fatimah bint Khattab - in other words, the sisters of
'Umar bin Khattab - Asmâ bint Abî Bakr, Khabbab bin Al-
Arat, 'Umair bin Abî Waqqas (brother of S'ad bin Abî
Waqqâs), 'Abdullah bin Mas'ûd91, Mas'ûd bin Al-Qârî, Salît
90 Abû 'Ubaidah embraced Islâm even before taking sanctuary in Dâru
Arqam. [Tabqât Ibn S'ad]
91 Amongst the noble leaders of Makkah, he accepted Islâm after eleven or
twelve of the Sahabah embraced Islâm. [Isabah]
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Life of the Prophet
bin 'Amr, 'Ayyâsh bin Abî Rabî'ah and his wife Asma bint
Salâmah, Khunais bin Huzâfah, 'Âmir bin Rabî'ah, ‘Abdullah
bin Jahsh and his brother Abû Ahmad bin Jahsh, J'afar bin Abî
Tâlib and his wife Asmâ bint 'Umais, Hâtib bin Al-Harith, his
wife Fâtimah bint Mujallal and his brother Khattâb bin Al-
Harith with his wife Fakîhah bint Yasar, M'amar bin Harith,
Sâib bin 'Uthmân bin Maz'ûn, Mutallib bin Azhar with his
wife Ramlah bint Abî 'Awf, Na'îm bin 'Abdullah Al-
Nahhâm92, 'Âmir bin Fuhairah93 the emancipated slave of Abû
'Abdullah bin Mas'ûd Licale, narrates: "I used to graze the goats of
'Uqbah bin Abî Ma'ît. On one occasion Rasûlullah % passed my flock. Abû
Bakr was also with him. Rasûlullah & asked me: "Do you have any milk
with you?" I replied: "I am merely entrusted with these goats. (They don't
belong to me. I am not at liberty to give you their milk.) Rasûlullah % said:
"If you have a goat without any milk in its udders, bring it tome." I
presented him with a goat without any milk. He placed his blessed hand
over its udders and thereafter started milking the goat. He made Abu Bakr
drink first and thereafter offered the milk to me until both of us were totally
satiated. He then addressed the udders saying: "O Milk! Dwindle away from
these udders." The moment he said this, the goat reverted to its previous
milkless state. On witnessing this miracle, I embraced Islam. I then
requested Rasûlullah % to educate me. Rasûlullah % passed his blessed hand
over my head saying: "May Allâh Ta'âlâ bless you. You are a young lad
educated by Allâh Ta'âlâ." Hâfiz Ibn Sayyidun-Nâs narrates this Hadîth
with his own Sanad. ['Uyûn Al-Athar]
92 Nahhâm is derived from the word Nahm, which means voice. Rasûlullah
is reported to have said: "I have heard the Nahm (voice) of Na'îm bin
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