Abu Bakr: Difference between revisions

According to some [[hadiths]]<ref>Ibn Athīr, ‘’Usd al-ghāba’’, vol. 3, p. 223.</ref> and evidences (life span and the date of his death), he was born in [[Mecca]] two years and some months after [[Am al-Fil]] (probably 50 BH/573 CE).

The name of Abu Bakr at the [[Age of Ignorance]] was "Abd al-Ka'ba" and after Islam, the [[Prophet (s)]] called him Abd Allah.<ref>Ibn Qutayba, ‘’al-Maʿārif’’, p. 167.</ref>  

His father was Abu Quhafa Uthman (d. [[14]]/635) and his mother was Umm al-Khayr Salma, Bint Sakhr b. 'Amr b. Ka'b, both of whom were from the clan of Taym and were a relative of the [[Prophet (s)]] through Marra, their fifth generation forefather.<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 169; Ibn Qutayba, ‘’al-Maʿārif’’, p. 167-168.</ref>

#Abu Bakr: In some sources, there are some poems quoted from some infidels slandering Abu Bakr, in one of which Bakr is mentioned as the son of Abu Bakr,<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 246.</ref> but in none of the references where the names of the children of Abu Bakr have been listed, no one named Bakr has been mentioned. His opponents such as [[Abu Sufyan]] have altered Abu Bakr ("Bakr" meaning as "young camel") to "Abu Fusayl" ("Fusayl" meaning "baby camel kept from his mother's milk") in order to mock him.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 253-255; Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 589.</ref>

#Atiq: In some [[Sunni]] traditions, his name is mentioned as "Atiq", but most Sunni traditions have regarded 'Atiq a title for him and have said that the Prophet (s) called him Atiq due to the beauty of his face.<ref>Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 127.</ref> According to a narration from [[Aisha]], the Prophet (s) called Abu Bakr "Atiq Allah min al-nar" [meaning "The one kept away from fire by God"].<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 170; Ibn Qutayba, ‘’al-Maʿārif’’, p. 167.</ref> There are other causes mentioned as well for calling him Atiq.<ref>See: Ibn Athīr, ‘’Usd al-ghāba’’, vol. 3, p. 205; Suyūṭī, ‘’Tārīkh al-khulafāʾ’’, p. 28-29.</ref>

#Siddiq: Another famous title of him among Sunni people is "Siddiq". According to Sunni sources, he was called so due to his unquestioned approval of the news of the Prophet's (s) ascension.<ref>Ibn Athīr, ‘’Usd al-ghāba’’, vol. 3, p. 206; Ibn Qutayba, ‘’al-Maʿārif’’, p. 167.</ref> In a narration from [[Abu Hurayra]]'s [[mawla]], it is said that Angel [[Gabriel]] called Abu Bakr "Siddiq" in the night of [[Isra']].<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 170.</ref> Some have said that he was famous with this title since the Age of Ignorance, so that 'Atiq was also shadowed by it. Due to his clemency and empathy, the title "Awwah" and also the title "Sahib Rasul Allah" [meaning "the one who accompanied the Prophet (s)"] were given to him by Sunni people.<ref>Darwaza, ‘’Tārīkh al-ʿarab fī l-Islām’’, p. 26.</ref>

[[Shi'a]] scholars not only reject the title "Siddiq" for Abu Bakr, but referring to Sunni sources,<ref>Ibn Qutayba, ‘’al-Maʿārif’’, p. 169; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 310; Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 2, p. 146.</ref> say that "[[Siddiq]]" and "[[Faruq]]" have been titles of [[Imam 'Ali (a)]] and believe that these titles must have been given to Abu Bakr the early days of Islamic history because Imam 'Ali (a) claimed them during his [[caliphate]] and on the [[minbar]] of [[Basra]].<ref>Amīnī, ‘’al-Ghadīr’’, vol. 2, p. 312-314.</ref>

* Habiba daughter of Kharija b. Zayd b. Abi Zuhayr, the mother of Umm Kulthum<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 8, p. 249, 276, 280-285, 360; Ibn Qutayba, ‘’al-Maʿārif’’, p. 172-173.</ref>

There is a disagreement among [[Sunni]] sources about acceptance of Islam by Abu Bakr. Some Sunni scholars consider Abu Bakr the fourth Muslim after [[Lady Khadija (a)]], [[Imam Ali (a)]], and [[Zayd b. Haritha]]. Therefore, some Sunni scholars have said that Abu Bakr was the first of the four who was a free man and became Muslim.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 310; Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 1, p. 264.</ref> [[Muhammad b. Jarir al-Tabari|Al-Tabari]] narrated from Muhammad b. Sa'd that Abu Bakr became Muslim after 50 others<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 316.</ref> and [[Sayyid Ja'far al-Murtada al-Amili]] regards this opinion as the researchers' opinion.  

: It seems the claim that he was the first who became Muslim has been made after the martyrdom of [[Imam Ali (a)]], and apparently [[Mu'awiya]] ordered to create that and promote in all Islamic territories. Sayyid Ja'far al-Murtada rejects this claim supporting with many proofs.<ref>ʿĀmilī, ‘’al-Ṣaḥīḥ min sirat al-nabīyy’’, vol. 2, p. 324-330.</ref>  

[[Abu Ja'far al-Iskafi al-Mu'tazili]], also, said: "If Abu Bakr was the first Muslim, why he never stated that as one of his virtues, even on the [[Event of Saqifa|Day of Saqifa]], and none of his supporters from the [[companions]] claimed that?"<ref>Ibn Abī l-Ḥadīd, ‘’Sharḥ nahj al-balāgha’’, vol. 13, p. 224.</ref>

In some [[Sunni]] books, it is stated that due to the social position of Abu Bakr among [[Quraysh]], some people in [[Mecca]] became Muslim after him including [['Uthman b. 'Affan]], [[Al-Zubayr b. al-'Awwam]], [['Abd al-Rahman b. Awf]], [[Sa'd b. Abi Waqqas]] and [[Talha b. Ubayd Allah]];<ref>Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 1, p. 267-268; Ibn Ḥibbān, ‘’Kitāb al-thiqāt’’, vol. 1, p. 52-53.</ref> however, some have questioned the validity of this report and that this group became Muslim following the invitation of Abu Bakr and believe that the age difference of some of them (Zubayr, Sa'd and Talha) with Abu Bakr was about 20 years and they could not be his associates.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 317.</ref> Moreover, from comparison of the reports of Ibn Sa'd,<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 124, 400.</ref> it can be inferred that Abd al-Rahman b. Awf was among those who became Muslim together with [[Uthman b. Maz'un]], not with Abu Bakr.

It can also be possible that their membership in [[Umar]]'s [[Six-Member Council]] and some other considerations made later narrators take their acceptance of Islam following the guidance of Abu Bakr and prior to others.<ref>Zaryāb, ‘’Sīra-yi rasūl Allāh’’, p. 115-116.</ref>

With the beginning of the enmity of polytheists and annoying Muslims, Abu Bakr also received sufferings.<ref>Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 1, p. 310; Aḥmad b. Ḥanbal, ‘’al-Musnad’’, vol. 2, p. 204.</ref> Sunni sources have reported that he was injured by the polytheists. When such annoying escalated, he took permission from the [[Prophet (s)]] and left [[Mecca]] to [[Ethiopia]], however, by the suggestion of Jiwar and support of Ibn al-Dughunna (an influential person from Quraysh), he returned to Mecca and when once again began preaching openly, annoying him also resumed.<ref>Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 2, p. 11-13; Ibn Ḥibbān, ‘’Kitāb al-thiqāt’’, vol. 1, p. 67-69.</ref>

The most significant event in the life of Abu Bakr in [[Mecca]] was his company with the [[Prophet (s)]] during [[immigration to Medina]] and hiding in the [[Cave of Thawr]].<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 1, p. 227-228.</ref> This event happened on the eve of Thursday, [[Rabi' I 1]], [[1 AH]] (14 years after the beginning of the Prophet's (s) mission, September 13, 622 CE). The famous report is that when the Prophet (s) became aware about the plot of his assassination through revelation, went out of Mecca with Abu Bakr who was already prepared for immigration and went toward [[Yathrib]] through a detour until they arrived at the cave.<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 1, p. 227-229; Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 2, p. 126-129.</ref>

After immigration to Medina, Abu Bakr resided in Sunkh, a neighborhood around [[Medina]].<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 173-174; Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 2, p. 136-138.</ref> According to some sources, he was with the Prophet (s) everywhere in Medina and eight months later that the Prophet (s) established brotherhood contract among the [[Muhajirun]] and [[Ansar]], he (s) called Abu Bakr and [[Umar]] brothers;<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 174.</ref> however, in Rafi' al-Din Hamadani's Persian translation of ''[[Sira Ibn Ishaq]]'', it is mentioned that "Abu Bakr…became brother with Kharija b. (Zayd b. Abi) Zuhayr who was among Ansar."<ref>Muḥammad b. Isḥāq, ‘’Sīrat Rasūl Allāh’’, p. 485.</ref>

In Medina, Abu Bakr visited the Prophet (s) every other day and according to some reports, he was with the Prophet (s) in all [[Ghazwa|battles]].<ref>Ibn Athīr, ‘’Usd al-ghāba’’, vol. 3, p. 212; Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 175.</ref>

[[Al-Waqidi]] has explicitly mentioned the presence of Abu Bakr in the battles of [[Battle of Badr|Badr]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 26-55.</ref> [[Battle of Uhud|Uhud]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 240.</ref> [[Battle of Hamra' al-Asad|Hamra' al-Asad]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 336.</ref> [[Battle of Banu Nadir|Bani al-Nadir]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 364.</ref> [[Battle of Badr al-Maw'id|Badr al-Maw'id]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 386.</ref> [[Battle of Muraysi'|Muraysi']],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 405.</ref> [[Battle of Khandaq|Khandaq]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 448-449.</ref> [[Battle of Bani Qurayda|Bani Qurayda]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 498.</ref> [[Battle of Bani Lihyan|Bani Lihyan]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 536.</ref> [[Hudaybiyya Peace Treaty|Hudaybiyya]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 1, p. 580.</ref> [[Battle of Khaybar|Khaybar]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 644.</ref> [[Conquest of Mecca]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 782-813.</ref> [[Battle of Hunanyn|Hunayn]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 900.</ref> [[Battle of Ta'if|Ta'if]],<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 930-931.</ref> [[Battle of Tabuk|Tabuk]]<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 991-996.</ref> and also [[Sariyya|Saraya]] of [[Sariyya of Najd|Najd]]<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 722.</ref> and [[Sariyya of Dhat al-Salasil|Dhat al-Salasil]].<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 770.</ref>

According to [[Ibn Abi l-Hadid]]'s quotation from his teacher Abu Ja'far al-Iskafi, "Abu Bakr neither threw an arrow, draw a sword nor spilt any blood."<ref>Ibn Abī l-Ḥadīd, ‘’Sharḥ nahj al-balāgha’’, vol. 13, p. 170.</ref>

In the Battle of Khaybar, the [[Prophet (s)]] sent both Abu Bakr and [[Umar b. al-Khattab]] for taking Khaybar castle, but neither of whom were successful. Then, the Prophet (s) said, "tomorrow, I will give the banner to a person who loves God and His messenger (s) and God and His messenger (s) love him and he will take Khaybar castle." Afterwards, he (s) called [[Imam Ali (a)]] and gave the banner to him and he (a) could take the castle.<ref>Dhahabī, ‘’Tārīkh al-Islām’’, vol. 2, p. 412; Ibn Abī Shayba, ‘’al-Muṣannaf’’, vol. 6, p. 367; Ījī, ‘’al-Mawāqif’’, vol. 3, p. 634.</ref>

Toward the end of the Prophet's (s) life, he (s) prepared an army to fight with Romans and while there were famous people such as Abu Bakr in the army, the Prophet (s) appointed [[Usama b. Zayd]] as the commander of the army.<ref>Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 113.</ref>

One of the controversial mission of Abu Bakr was leading [[hajj]] in [[9]]/631 and delivering [[Sura al-Bara'a]] to people. According to Ibn Ishaq, after the [[Battle of Tabuk]], the [[Prophet (s)]] sent Abu Bakr in [[Dhu l-Hijja]] 9 AH to [[Mecca]] as the [[Amir al-Hajj|leader of hajj]]. When he went out of [[Medina]], Sura al-Bara'a was revealed to the Prophet (s) and saying that "only a man from my relatives delivers this message to people", he (s) sent [[Ali (a)]] riding his the Prophet's (s) camel to Mecca to deliver the message.<ref>Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 4, p. 188-191.</ref> There are different opinions among the exegetes and historians about the number of verses recited in hajj, their reciting place, time of their revelation (before moving of Abu Bakr or after it) and removing Abu Bakr from leading hajj and appointment of Ali (a) in his place.<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 1077; Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 2, p. 168-169; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 10, p. 41-47.</ref>

The last mission of Abu Bakr, [['Umar b. al-Khattab|Umar]], [[Abu Ubayda b. al-Jarrah]] and some others among the elders of the [[companions]] before the demise of the [[Prophet (s)]] was participating in the army of [[Usama b. Zayd|Usama]] heading [[Mu'ta]] of [[Syria]]. According to [[al-Waqidi]]<ref>Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 1117.</ref> and [[Muhammad b. Sa'd|Ibn Sa'd]],<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 2, p. 189-190.</ref> on Monday, four days before the end of month of [[Safar]], after [[Hajjat al-Wida']], and few days before his demise, the [[Prophet (s)]] ordered that they prepare for the battle with Romans. The next day, he (s) called Usama and appointed him as the commander of the army,<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 184; Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 4, p. 253.</ref> but the movement of this army regardless of the prophet's (s) great emphasis did not take place. First, they delayed due to the objection of some of the companions about Usama's youth and then with the excuse of preparation of the provisions of the journey and then due to receiving the news of the aggravation of the illness of the Prophet (s) and Usama's return to [[Medina]]. Regardless of the explicit orders of the Prophet (s), Abu Bakr, Umar and some others returned to Medina from Jurf camp.<ref>Ibn Abī l-Ḥadīd, ‘’Sharḥ nahj al-balāgha’’, vol. 13, p. 159-162; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 186.</ref>

When the [[Prophet (s)]] was trying to send the army of [[Usama b. Zayd|Usama]] to [[Syria]], his illness so aggravated that when [[Bilal]] called for the prayer, he (s) could not get up for prayer and attend the mosque, so he (s) decided to send someone instead of himself for the prayer. There are disagreements regarding the way of holding this prayer, its leader, the number of prayers held without the presence of the Prophet (s), and that if a complete prayer was ever held by Abu Bakr or not.<ref>See: Ibn Ḥibbān, ‘’Kitāb al-thiqāt’’, vol. 2, p. 130-132; Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 2, p. 215-224; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 178-181.</ref>

According to a hadith, when the Prophet's illness exacerbated, he said: "send someone to 'Ali and call him to visit me." [['A'isha]] suggested that someone be sent to Abu Bakr, and [[Hafsa]] sent someone to 'Umar. When they went to the Prophet, the Prophet said, "go away! If I needed you, I would summon you."<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 196.</ref>

With all such differences in reports, it is said that Abu Bakr stood to lead the prayer instead of the Prophet (s). However, the reaction of the Prophet (s) about this prayer has been reported differently. There is a report from [[Aisha]] that when Abu Bakr was in the middle of this prayer, the Prophet (s) got better, got up and came to the mosque while he (s) leaned on two people and his feet were being dragged on the ground. As soon as Abu Bakr found that the Prophet (s) was there, stood aside, but the Prophet (s) pointed that he should stay where he was. Then the Prophet (s) came and sat on his left. So, the Prophet (s) prayed while sitting and Abu Bakr prayed normally. Abu Bakr followed the Prophet's (s) prayer and people followed Abu Bakr's.<ref>Ibn Ḥibbān, ‘’Kitāb al-thiqāt’’, vol. 2, p. 130-132; Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 179.</ref>

Some [[Sunni]] scholars have so much highlighted the importance of the Abu Bakr's leading of prayer instead of the Prophet (s) that they used it as an important proof for superiority of Abu Bakr in leading the people, i.e. [[caliphate]] and said that the Prophet (s) followed Abu Bakr in this prayer.<ref>Ibn Ḥanbal, ‘’Musnad’’, vol. 6, p. 234.</ref> This opinion was unacceptable even for some great Sunni scholars and made Abu l-Faraj 'Abd al-Rahman b. al-Jawzi, the great [[Hanbali]] faqih and exegete of the [[Qur'an]] (511/1117-1118 – 597/1201) write a book called ''Afat ashab al-hadith'' to reject it.<ref>Ibn al-Jawzī, ‘’Āfat aṣḥāb al-ḥadīth’’, p. 49-50; Ibn Ḥibbān, ‘’Kitāb al-thiqāt’’, vol. 2, p. 132.</ref>

#They believe that although Aisha's reports are unanimous about this issue, but this report does not reach [[tawatur]] (frequency) and they cannot provide justification. On the other hand, there is a possibility that Aisha has made a use of this report for herself.<ref>ʿĀmilī, ‘’al-Ṣaḥīḥ min sirat al-nabīyy’’, vol. 32, p. 316.</ref>

#Also, as agreed by all historians and biographers,<ref>Ibn Abī l-Ḥadīd, ‘’Sharḥ nahj al-balāgha’’, vol. 1, p. 159-160; Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 2, p. 189-190; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 184-186.</ref> in those days, Abu Bakr had to be in Jurf camp and in the army of [[Usama b. Zayd|Usama]] by the order of the [[Prophet (s)]], not in [[Medina]]. Therefore, if he has held prayer for the people in Medina, it could not be by the order of the Prophet (s).

* A report, according to which, the Prophet (s) ordered to call [[Imam Ali (a)]] but it was not obeyed and instead Abu Bakr, [['Umar b. al-Khattab|'Umar]] and [['Abbas b. 'Abd al-Muttalib|'Abbas]] were called.<ref>Aḥmad b. Ḥanbal, ‘’al-Musnad’’, vol. 1, p. 356; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 196.</ref>

* The Prophet's (s) presence in the mosque with all his weakness and by the help of two people (Ali (a) and [[Fadl b. Abbas]]) and praying himself.<ref>Ibn Ḥibbān, ‘’Kitāb al-thiqāt’’, vol. 2, p. 131; Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 179.</ref>

However, according to Shi'a scholars, assuming that the authenticity of the reports about the prayer of Abu Bakr in the illness of the Prophet (s) is approved, this would not provide a reason for superiority of Abu Bakr for caliphate; because, for many times previously, the Prophet (s) had ordered other companions such as [[Abu 'Ubayda b. al-Jarrah]], [['Amr b. 'As]], [[Khalid b. Walid]], Usama b. Zayd, 'Ali (a) and even Abu Bakr in another occasion to hold the prayer with people.<ref>Ibn al-Jawzī, ‘’Āfat aṣḥāb al-ḥadīth’’, p. 28.</ref>

The news about the [[Event of Saqifa Bani Sa'ida|Event in Saqifa]] and the dialogues between the [[Immigrants]] and the [[Helpers]] are famous. Sources clearly state that choosing Abu Bakr happened with a lot of arguments and disputes, so much that [[Habab b. Mundhir]] from the Helpers draw a sword against the Immigrants and [[Sa'd b. 'Ubada]] was about to be trampled underneath the crowd and got a hold of [['Umar b. al-Khattab|Umar]]'s beard and was pulling.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 246; Ḥalabī, ‘’al-Sīra al-Ḥalabīyya’’, vol. 3, p. 359.</ref> Finally, the tribe of [[Banu Aslam]] came to Medina and their allegiance with Abu Bakr eased the allegiance of people with him.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 246. Fayyāḍ, ‘’Tārīkh al-Islām’’, p. 131.</ref> It is narrated from Umar that allegiance with Abu Bakr was something unjustified and hurried that God saved people from its evil.<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 583-584; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 204-206.</ref>

* Disagreement among the Helpers.<ref>Mufīd, ‘’al-Irshād’’, p. 101.</ref>

One day after the [[Event of Saqifa]], Abu Bakr went to the mosque and after praising God said that he was not the best of people and asked people to help in good works and if he makes any mistake, they should guide him. He also said that he was not an inventor and in his caliphate, he would follow the [[Prophet (s)|Prophet's (s)]] method.<ref>Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 4, p. 311; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 210.</ref>

In the views of [[Sunni]] scholars and researchers, such sermons are signs of his politeness, humbleness and obedience from prophetic traditions and they have been regarded as valuable guidance for the way of ruling for the people in the future,<ref>ʿAẓm, ‘’Ashhar mashāhīr al-Islām’’, p. 90-91; Darwaza, ‘’Tārīkh al-ʿarab fī l-Islām’’, p. 30.</ref> but [[Shi'a]] scholars regard some of them as criticisms against Abu Bakr and a reason for his incompetence in caliphate and in this regard, they have discussed (the principle of [[imamate]]) based on their beliefs.<ref>Mūsawī Nīyshābūrī, ‘’Tashīd al-maṭāʿin’’, vol. 1, p. 197-224; Ḥusaynī Fīrūzābādī, ‘’al-Sabʿa min al-salaf’’, p. 9-11.</ref>

* [[Abu Sufyan b. Harb]]<ref>Ṭabarsī, ‘’al-Iḥtijāj’’, vol. 1, p. 97; Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 123-126; Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 588; Ibn Abī l-Ḥadīd, ‘’Sharḥ nahj al-balāgha’’, vol. 2, p. 44-61.</ref>

From among the above-mentioned people, except Sa'd b. Ubada who himself claimed the caliphate and until the end of his life did not give allegiance to Abu Bakr and [[Umar b. al-Khattab]], and Abu Sufyan and his supporters,<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 588.</ref> others regarded Ali (a) rightful for caliphate referring to the reasons below and believed in the exact order and the Prophet's (s) appointment of the caliph:

* The verses "Indeed Allah chose Adam and Noah, and the progeny of Abraham and the progeny of Imran above all the nations; some of them are descendants of the others…."<ref>Qur'an, 3:33-34.</ref> and that the Prophet (s) and his family are from descendants of Prophet [[Abraham (a)]] and possess the same virtues and merits and also referring to the verse "Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down."<ref>Qur'an, 5:55.</ref> and other verses.<ref>Mufīd, ‘’al-Jamal wa l-nuṣra’’, p. 32-33; Ṭabāṭabāyī, ‘’Shīʿa dar Islām’’, p. 113.</ref>

* Frequent reports such as hadiths of [[Hadith Yawm al-Dar|Yawm al-Dar]],<ref>Aḥmad b. Ḥanbal, ‘’al-Musnad’’, vol. 1, p. 111; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 319-321.</ref> [[Hadith of Manzila|Manzila]]<ref>Ibn Saʿd, ‘’al-Ṭabaqāt al-kubrā’’, vol. 3, p. 23-24; Mufīd, ‘’al-Jamal wa l-nuṣra’’, p. 33-34; Ibn Ṣabbāgh, ‘’al-Fuṣūl al-muhīmma’’, p. 39.</ref> and [[Hadith al-Ghadir|al-Ghadir]]<ref>Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 5, p. 208-214; vol. 7, p. 346-351.</ref> on Ali's (a) right for caliphate.<ref>Ṭabāṭabāyī, ‘’Shīʿa dar Islām’’, p. 113-114.</ref>

Reports on avoidance of [[Imam Ali (a)]] from giving allegiance and the manner and time of his allegiance with Abu Bakr are different and sometimes contradictory.<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 586; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 207; Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 126.</ref>

According to the first hadith: 'Umar and group of people including [[Usayd b. Hudayr]] and Salama b. Aslam went to 'Ali's house and asked him and other people from [[Banu Hashim]] to go to the mosque to pledge their allegiance to Abu Bakr. They rejected the request and [[al-Zubayr b. 'Awwam]] went out with a sword. At the command of 'Umar, Salama jumped, drew his sword, and hit the wall with it. They took al-Zubayr with them and he and other people of Banu Hashim pledged their allegiance to Abu Bakr. However, 'Ali (a) stood before Abu Bakr and appealed to Abu Bakr's arguments and claims in his talks with [[Ansar]] and said that he himself has the right to caliphate. 'Umar said, "we will not leave you alone until you pledge the allegiance." 'Ali told him: "draw milk from the caliphate. For you will have a share from it. Solidify his government today so that he leaves it to you tomorrow." Abu Bakr told him, "if you do not pledge the allegiance, I will not force you to do so." Then [[Abu 'Ubayda al-Jarrah]] recommended 'Ali (a) to leave the caliphate to Abu Bakr. Then 'Ali (a) addressed the [[Muhajirun]] and made a speech to argue for his and [[Ahl al-Bayt]]'s right to the caliphate, and warned them not to follow their personal desires and deviate from God's path. [[Bushayr b. Sa'd al-Ansari]] told 'Ali (a): "if Ansar had heard these words before the allegiance to Abu Bakr, your right to caliphate would not be disputed even by two persons." At night, 'Ali (a) carried [[Fatima (a)]], the Prophet's daughter, with a mule to Ansar and asked them to help him gain the position of caliphate. However, they told her: "O the daughter of the messenger of God! If your husband asked us for allegiance before Abu Bakr, we would not have preferred him over Ali …"<ref>Ibn Qutayba, ‘’al-Imāma wa l-siyāsa’’, vol. 1, p. 11-12; Mufīd, ‘’al-Ikhtiṣāṣ, ‘’p. 184-187.</ref>

In the second hadith which is probably a displaced part of the first hadith, it is reported that Abu Bakr asked about the group of people who refused to pledge their allegiance to him and gathered around 'Ali (a), and sent 'Umar to them. 'Umar went to 'Ali's house and called them, but they did not go out of the house. Then, 'Umar asked for pieces of firewood and said, "I swear to the One who has 'Umar's life in His hand! If you do not go out of the house, I will set the house on fire with everyone in it." He was told, "O Abu Hafs! What if Fatima is in the house?" He said, "even if she is in the house."<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 586.</ref> Thus, everyone went out of the house and pledged their allegiance, except Ali … .<ref>Ibn Qutayba, ‘’al-Imama wa l-sīyāsa’’, vol. 1, p. 12.</ref> Following these reports, details of the event are described, such as 'Ali's message, reprehensive remarks by Fatima (a), consecutive dispatching of groups of people to encourage 'Umar to force 'Ali (a) to pledge the allegiance, taking 'Ali (a) to the mosque, threatening him to murder, 'Ali's wrathful remarks, Fatima's curse, and finally, Abu Bakr's tears and his request to relinquish the allegiance.<ref>Ibn Qutayba, ‘’al-Imama wa l-sīyāsa’’, vol. 1, p. 13-14.</ref>

During their allegiance to Abu Bakr, Imam 'Ali's supporters expressed their belief in 'Ali (a) and the caliphate. [[Salman]]'s partly Persian and partly Arabic remarks are cited in Sunni sources as well. He said, "you did and you did not. If you pledged allegiance to 'Ali, you would be fully blessed."<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 591; Ṭabarsī, ‘’al-Iḥtijāj’’, vol. 1, p. 99.</ref>

Although some sources have refused to fully cite the hadith or even point to it because of political or denominational reasons, they consciously or unconsciously affirm the event by citing Abu Bakr's words in his death bed. According to these hadiths, Abu Bakr said on the last days of his life: "Yes, I am not sorry about what happened in this world, except that I did three things that I wish I had never done, and I did not do three things that I wish I had done … I wish did not force Fatima's house open even if they had closed it to start a war … .<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 430-431; Masʿūdī, ‘’Murūj al-dhahab’’, vol. 2, p. 308; Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 137.</ref> Moreover, when Banu Hashim refused to pledge their allegiance to [[Abd Allah b. al-Zubayr]] and he threatened to burn them down, his brother [[Urwa b. al-Zubayr]] justified the threat with the attack on al-Zahra's house.<ref>Masʿūdī, ‘’Murūj al-dhahab’’, vol. 3, p. 77.</ref>

Although Umar said about the [[Event of Saqifa]] in his sermon in the mosque of Medina, "'Ali, al-Zubayr, and some others turned away from us and gathered in Fatima's house,"<ref>Ibn Hishām, ‘’al-Sīra al-nabawīyya’’, vol. 4, p. 308-310; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 204-205.</ref> and thus, he admitted that 'Ali (a) and some others refused to pledge the allegiance, with few exceptions, Sunni historians never cited or pointed to the event. According to one hadith with Sayf in the chain of transmitters, when 'Ali (a) heard that Abu Bakr sat for allegiance, he hurried to pledge his allegiance to Abu Bakr and thus he went there without a rope and only with a shirt, and only when he sat beside Abu Bakr, he sent someone to his house to take his clothes from home.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 207.</ref>

There different or conflicting accounts of 'Ali's refusal to pledge his allegiance to Abu Bakr as well as how and when he did so. The event is reported here and there in sources. Since every account is separate from and irrelevant to other accounts, and thus, the order of events is not known, we do not know whether 'Ali (a) and his companions were asked to pledge the allegiance immediately after the congregation in Saqifa, or after the public allegiance, or after the burial of the Prophet (s).<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 582; Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 124-126.</ref>

The hadiths can be classified into two major categories: according to one, with few differences in words and contents, 'Ali was coerced to pledge his allegiance to Abu Bakr a few hours after the public allegiance.<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 585, 587; Ibn Qutayba, ‘’al-Imāma wa l-siyāsa’’, vol. 1, p. 11.</ref> According to other historical accounts, Ali (a) refused to pledge the allegiance to Abu Bakr for 6 months,<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 586; Ibn Ḥibbān, ‘’Kitāb al-thiqāt’’, vol. 2, p. 170-171; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 208; Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 126.</ref> and according to some hadiths, no person from Banu Hashim pledged allegiance to Abu Bakr before Ali's allegiance.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 208.</ref> Shortly after that or sooner, Banu Hashim and a group of Ali's followers, such as [[Hudhayfa b. al-Yaman]], [[Khuzayma b. Thabit]], [[Abu Ayyub al-Ansari]], Salman, [[Abu Dhar]], [[Khalid b. Sa'id]], and others, pledged their allegiance to Abu Bakr.<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 588; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 387; Ṭabarsī, ‘’al-Iḥtijāj’’, vol. 1, p. 95-105.</ref>

Ali's allegiance to Abu Bakr seems to be because of the rapid spread of apostasy, riots of tribes, and emergence of false prophets in the Arabian Peninsula.<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 1, p. 587; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 207.</ref> According to some sources, the pressures and life threats also forced him to pledge the allegiance. There is a hadith to the effect that one day [[Abu Hanifa]] asked [[Mu'min al-Taq]], "if the legitimate caliphate was 'Ali's right, then why did not he start an uprising to regain his right?" Mu'min answered: "he feared that people from jinn kill him just as they killed [[Sa'd b. 'Ubada]]!"<ref>Ṭabarsī, ‘’al-Iḥtijāj’’, vol. 2, p. 381.</ref>

One of the actions of Abu Bakr in the early days of his caliphate was aggressive confiscation of [[Fadak]].<ref>Ibn Abī l-Ḥadīd, ‘’Sharḥ nahj al-balāgha’’, vol. 16, p. 268-269; Ṭurayḥī, ‘’Majmaʿ al-baḥrayn’’, vol. 3, p. 371.</ref> Some [[Sunni]] sources have pointed to the confiscation of Fadak, objection of [[Lady Fatima (a)]] and claiming her right, Abu Bakr's answer and the anger of Lady Faitma (a) towards him<ref>See: Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 207-208.</ref> and some sources have mentioned more detailed reports about it.<ref>Balādhurī, ‘’Futūḥ al-buldān’’, p. 44-46.</ref>

Having based their arguments on Sunni sources, [[Shi'a]] researchers have shown that since the time Fadak was confiscated by the order of Abu Bakr, many times before her short life, Lady Fatima (a) argued against him for her rights before the eyes of the people of [[Medina]]. Manner and also treatment of the agents of Abu Bakr upon attacking the house of [[Imam 'Ali (a)]] for taking his allegiance made Fatima (a) so angry of him that she never again talked to Abu Bakr and forbade [[A'isha]] and Abu Bakr's attendance upon her body for funeral.<ref>Amīn, ‘’Aʿyān al-Shīʿa’’, vol. 1, p. 314; Bukhārī, ‘’Ṣaḥīḥ al-Bukhārī’’, vol. 5, p. 82; Ibn Abī l-Ḥadīd, ‘’Sharḥ nahj al-balāgha’’, vol. 16, p. 218.</ref>

It is said that once after hearing Fatima's (a) reasons while she was crying, Abu Bakr wrote a document of her ownership of Fadak, but when [['Umar b. al-Khattab|'Umar]] found out about it, objected to Abu Bakr and torn the document.<ref>Ḥalabī, ‘’al-Sīra al-Ḥalabīyya’’, vol. 3, p. 362.</ref>

Some Sunni scholars considered confiscation of Fadak an instance of judgment and within the competence of the caliph; but, [[Shi'a]], with regards to the fact that the confiscation has only happened during the rule of Abu Bakr and in sources, there are reports about his abundant giving from the national treasury to people in order to reinforce his caliphate, they seriously criticized this action of Abu Bakr and offending Fatima (a) which according to the Prophet (s) was equal to offending God and His messenger (s) and regarded it a great sin of Abu Bakr and among criticisms leveled against him.<ref>Ibn Abī l-Ḥadīd, ‘’Sharḥ nahj al-balāgha’’, vol. 1, p. 222; Mufīd, ‘’al-Jamal wa l-nuṣra’’, p. 59.</ref>

The first or second official and governmental action of Abu Bakr after confiscating [[Fadak]] was equipping the army of [[Usama b. Zayd|Usama]]. Despite the chaos in [[Arab peninsula]] (apostasy of some tribes, emergence of false prophets, revolts of Jews and Christians and other possible uprisings) and opposite to the opinions of his two consultants [['Umar b. al-Khattab|'Umar]] and [[Abu 'Ubayda b. al-Jarrah|Abu 'Ubayda]] who deemed sending of the army of Usama in such a critical situation unwise, Abu Bakr thought of it as necessary apparently to follow the orders of the [[Prophet (s)]].<ref>ʿAẓm, ‘’Ashhar mashāhīr al-Islām’’, p. 24-25; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 225-226; Wāqidī, ‘’al-Maghāzī’’, vol. 2, p. 1121.</ref>

According to [[Ibn Kathir]],<ref>Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 6, p. 311.</ref> except [[Ibn Maja]], all people of hadith have reported that [[Umar b. al-Khattab|'Umar]] objected to Abu Bakr why he fought people who had attested to the unity of God and the mission of the Muhammad (s) against the tradition of the Prophet (s), but Abu Bakr answered that he would fight with one who makes difference between the [[prayer]] and paying Zakat. [[Al-Tabari]] also has reported that a group of Arabs came to [[Medina]] who acknowledged prayer, but they refrained from paying Zakat<ref>Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 6, p. 311.</ref> and were among those who objected to the caliphate of Abu Bakr and refrained from paying Zakat to him.<ref>Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 6, p. 311; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 246.</ref>

# A majority were waiting<ref>Fayyāḍ, ‘’Tārīkh al-Islām’’, p. 131; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 241.</ref>

Some regarded some of these battles and also Abu Bakr's approval of [[Khalid b. Walid]] in killing [[Malik b. Nuwayra]] against [[Qur'an|the Book]] and the [[Sunnat al-Nabi|tradition of the Prophet (s)]] and a criticism leveled against Abu Bakr.<ref>Sayyid Murtaḍā, ‘’al-Shāfī fī l-imāma’’, vol. 4, p. 161-167; Ṭabāṭabāyī, ‘’Shīʿa dar Islām’’, p. 11.</ref> Opinions of some elders of the Companions and Sunni people such as [[Abu Qatada al-Ansari]], [['Abd Allah b. 'Umar]] and even 'Umar himself about the murder of Malik b. Nuwayra was the same as [[Shi'a]].<ref>Ibn Athīr, ‘’Usd al-ghāba’’, vol. 4, p. 295-296; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 278-280; Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 131-132.</ref>

According to a report from [[al-Baladhuri]], Abu Bakr first appointed Muthanna b. Haritha as commander but then ordered [[Khalid b. Walid]] who had just finished the battle with [[Musaylama al-Kadhdhab|Musaylama]] in [[Yamama]] to go to [[Iraq]] and wrote to Muthanna to join Khalid and follow his orders.<ref>Balādhurī, ‘’Futūḥ al-buldān’’, p. 242; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 343, 344, 346.</ref>

These battles led to quick victory over Sassanid commanders such as Hurmuzd (in the battle of Salasil), Qubad, Qaran, Nushjan or Anushjan, Hizar sawar, Bahman Jaduya and Jaban, and to killing and capturing of many Iranians and Arabs depending on them in places such as Kazima, Madhar, Thanna, Walaja, Ulis, Ameghishiya and Hira.<ref>Balādhurī, ‘’Futūḥ al-buldān’’, p. 243-244; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 246; Zarrīnkūb, ‘’Tārīkh-i Īrān baʿd az Islam’’, p. 346-350.</ref>

According to the report of Ibn Ishaq, after returning from [[hajj]] in [[12 AH]]/633,<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 387.</ref> Abu Bakr began collecting soldiers and equipping them to send to [[Syria]].<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 115-116.</ref> On the other hand, Heraclius, emperor of Byzantine went to [[Hums]] and quickly gathered a great army (about 200 thousand soldiers) from Romans, people of Syria, Algeria and Armenia and sent them to fight Muslims. The two armies faced in [[Yarmouk]].<ref>Balādhurī, ‘’Futūḥ al-buldān’’, p. 140-141; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 314-392.</ref> After three months of encounter, Muslims asked Abu Bakr for help and he ordered Khalid b. Walid to go to Syria from Iraq.

During the war, a messenger came to him from [[Medina]] delivering a letter from Umar giving the news about the death of Abu Bakr, caliphate of Umar, dismissal of Khalid from the command of the army and appointment of [[Abu Ubayda b. al-Jarrah|Abu Ubayda]]'s command for leading the battles of Syria; however, he hid the news until the victory of Muslims.<ref>Balādhurī, ‘’Futūḥ al-buldān’’, p. 118-122; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 3, p. 395, 406, 407, 434.</ref>

According to a report from [[al-Bukhari]] through [[Zayd b. Thabit]], after the massacre of Yamama, following an advice of [[Umar]], Abu Bakr called Zayd and ordered him to compile the Qur'an and Zayd after a while reflecting on this task, began to work on it and collected suras and verses from everywhere. According to this report, this compilation was with Abu Bakr until he died. Then, it was with 'Umar and then with his daughter [[Hafsa bt. 'Umar|Hafsa]].<ref>Bukhārī, ‘’Ṣaḥīḥ al-Bukhārī’’, vol. 6, p. 98-99.</ref>

From other hadiths we can learn more about how Zayd's manuscripts, those of his companions and advisors, and the type of the manuscripts. According to these hadiths, [['Uthman]] borrowed this mushaf from Hafsa for the final compilation of the Qur'an, and unlike other manuscripts that he burned down, he returned it to Hafsa. Marwan b. al-Hakam (reign: 64-65/683-684), the ruler of Medina during the caliphate of [[Mu'awiya]], asked Hafsa to lend him the mushaf, but she refused to do so. After Hafsa's death ([[45]]/665), the mushaf was bequeathed to 'Abd Allah b. 'Umar. Once again Marwan sent someone to 'Abd Allah, seized the manuscript, and then commanded its destruction so that no doubts remain about 'Uthmani Mushafs.<ref>Rāmyār, ‘’Tārīkh Qurʾān’’, p. 304.</ref>

In the short period of his caliphate most of which was spent in war, Abu Bakr did not establish any program or important foundation. Along with reinforcing his caliphate, he tried to show that he was following the [[Qur'an]] and the tradition of the [[Prophet (s)]] in ruling. Some of his actions such as sending the army of [[Usama b. Zayd|Usama]] despite the objection of other companions supports this idea. However, whenever ruling required, he would solve issues with his personal [[ijtihad]]. Ibn Sa'd quoted Ibn Sirin as saying that, after the Prophet (s), Abu Bakr was the most courageous person in making ijtihad based on his personal opinions.<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 2, p. 177-178.</ref>

Although Diwan al-'Ata' (Office of Donations) was first established during the caliphate of Umar,<ref>Abū ʿUbayd, ‘’al-Amwāl’’, p. 221.</ref> according to sources, it existed in some form during the caliphate of Abu Bakr. According to [[Muhammad b. Sa'd|Ibn Sa'd]]<ref>Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 213.</ref> and [[Ibn al-Athir al-Jazari|Ibn al-Athir]],<ref>Ibn Athīr, ‘’al-Kāmil fī l-tārīkh’’, vol. 2, p. 422.</ref> before transferring his treasury to [[Medina]], it was in Sanh and he had appointed guards on it, because whatever reached there, he shared among Muslims and did not remain anything. After transferring treasury to Medina, he put it in his house. Ibn Sa'd says that after the death of Abu Bakr, [['Umar]] opened the treasury in the presence of the elders and there he found nothing but a Dinar left from a money bag.<ref>Ibn Athīr, ‘’al-Kāmil fī l-tārīkh’’, vol. 2, p. 422; Ibn Saʿd, ‘’al-Ṭabaghāt al-kubrā’’, vol. 3, p. 213; Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 134, 154.</ref>

 

* [['Umar b. al-Khattab]], responsible for judgment

* 'Attab b. Usayd, agent of [[Mecca]]

* 'Uthman b. Abi l-'As, agent of [[Ta'if]], etc.

* [[Zayd b. Thabit]], [['Uthman b. 'Affan]], as scribes. As al-Tabari said, Zayd was his official scribe and Uthman just wrote news for him.

Whenever Abu Bakr was not in [[Medina]], he would leave leading the prayer to 'Umar and appoint someone such as 'Uthman or [[Usama b. Zayd|Usama]] in his place in Medina. [[Al-Ya'qubi]] has listed [[fiqh]] scholars of the time of Abu Bakr as following:

* [['Abd Allah b. Mas'ud]]

Like other reports of that time, reports about choosing and appointment of [['Umar]] for successorship are different. Although in most of such reports, there is a mention of Abu Bakr's consultation with some of the companions such as [['Abd al-Rahman b. 'Awf]] and [[Sa'd b. Abi Waqqas]] and others and also his wife and daughter [[Aisha]] and his sons. If all these reports are taken into account, it can clearly be inferred that Abu Bakr was determined about appointment of 'Umar for the caliphate, because he rejected all objections of his counselors about 'Umar. There are other evidences available showing that Abu Bakr had decided it since the beginning, including the following:

According to al-Tabari and Ibn Habba, Abu Bakr called 'Uthman to a private meeting and told him: "write: in the name of God the most compassionate the most merciful. This is Abu Bakr b. Abi Quhafa's pledge to Muslim, and then …". At this time, Abu Bakr passed out and 'Uthman continued writing on his own: "and then, I appoint 'Umar b. Khattab as my successor and I did the best for you." When Abu Bakr was back to consciousness, he asked 'Uthman to read out the letter. 'Uthman read what he wrote. When Abu Bakr heard 'Umar's name, he said "Allah Akbar" and then said, "did you fear that if I died when I passed out, people might have engaged in disputes?" 'Uthman said, "yes." According to accounts provided by al-Ya'qubi and ibn Qutayba, Abu Bakr did not pass out. On these accounts, the texts of the pledge are different from other sources and from one another. Ibn Qutayba's hadith is more detailed. On this account, Abu Bakr then said, "I do not know the hidden, but I hope that he is a just man. If he becomes unjust, then God knows that I had good intentions." According to Ibn Habban's hadith, when Abu Bakr heard the pledge from 'Uthman, he raised his two hands to the sky and said, "O God! I gave him the guardianship without having a command from Your Messenger, and in this, I just intend people's good and prevent seditions … I speculated on my personal opinion, and I appointed the best and the most powerful man, and I never intended to personally support 'Umar." According to al-Imama's account, Abu Bakr then addressed people: "if you would prefer, you could gather and consult and give the guardianship to whomever you would like, and if you prefer my personal opinion, …". He cried at this time and people cried too. They told him, "O the successor of the messenger of God! You are better and more knowledgeable than us …". He then called 'Umar and gave him the letter so that he reads it to people. On his way to the mosque, a man told 'Umar: "Abu Hafs! What is in the letter?" He replied, "I do not know. But whatever it is, I will be the first person to listen and obey." The man said, "I swear to God that I know what is in the letter. The first year you made him the emir, and this year he has made you the emir."

Abu Bakr was tall, slim, white faced with projected forehead, hollow eyes, sunken cheeks and scraggly beard which he dyed with henna and sometimes looked red.

He was described as lenient and friendly and according to what is mentioned in some historical sources, he was soft-hearted and tender-minded.

Referring to a report from [[al-Baladhuri]], he believes that the [[Prophet (s)]] had the same opinion about Abu Bakr and had called [[Aisha]] in aggression "true daughter of her father". Lammens believed that Abu Bakr not only due to higher age, but also due to a calmer, milder, more insightful and more tolerant appearance was superior to 'Umar and on the day of [[Saqifa Bani Sa'ida|Saqifa]] led him like a student; and also, in the story of suppressing apostate rebels, having a determined decision despite the opinion of the elders of the companions, he did not fear about the invasion of rebels to [[Medina]].

In Sunni sources, including books of history and biography, chapters and sections have been dedicated to Abu Bakr's virtues and merits and to do so, they refer to some verses of the Qur'an which they think were revealed about Abu Bakr and hadiths they believe the Prophet (s) said about his merits.

[['Allama Amini]] dedicated most of the seventh volume of ''[[al-Ghadir]]'' to review of the hadiths about Abu Bakr's merits.

Some reports suggest that Abu Bakr knew about interpretation of dreams and also interpreted the Prophet's (s) dream.

In a report, [[al-Waqidi]] has also pointed to Abu Bakr's knowledge of poetry.

[[Ibn al-Athir al-Jazari|Ibn al-Athir]] has mentioned some of the companions such as 'Umar, [['Uthman b. Affan|'Uthman]], [['Ali (a)]], [['Abd al-Rahman b. 'Awf]], [['Abd Allah b. Mas'ud|Ibn Mas'ud]], etc. among the narrators from Abu Bakr.

According to some historical reports, when Abu Bakr was in Sanh, he lived with his wife Habiba, daughter of Kharija in a room made of dead branches of date palm and until six or seven months after allegiance when he went to Medina, he did not add anything to it. During the day, he went to Medina sometimes on foot and sometimes riding a horse and returned to his family after [['Isha prayer]]. In Sanh, he milked for his neighbors and took the sheep for pasturing and continued to do so long after the allegiance.

From the same reports, it can be found that for a while after caliphate, he went to the market in the morning putting on some clothes on his shoulder. This continued until Abu 'Ubayda, the responsible for treasury determined a salary for him. There is a disagreement regarding the amount of his salary. It is said that for him an amount of salary similar to that of one of the [[Immigrants]] was determined, equal to half or according to a report, a part of a sheep for daily food as well as summer and winter clothes. Also, there is a mention of 2500 to 6000 Dirham in a year.

According to some historical reports, Abu Bakr performed a ritual bath ([[Ghusl]]) on Monday, [[Jumada II]] 7 of [[13 AH]]/August 11 of 634 which was a cold day and then had a fever and went to bed and could not lead the prayer. During this illness which lasted 15 days, 'Umar led the prayer instead of him and people went to visit him in his house until the eve of Tuersday 22nd/26th of the same month, he died at the age of 62 after being caliph for 2 years, 3 months and 22 days. According to the will of Abu Bakr, his wife [[Asma' bt. 'Umays|Asma']] washed his body and the same night, [['Umar]] prayed at his body at the [[al-Masjid al-Nabawi]] and according to his will to [[Aisha]], he was buried beside the grave of the [[Prophet (s)]] with the help of [['Uthman b. Affan|'Uthman]], [[Talha]] and others.

In the bed of illness, some words have been quoted from him as his will, some of which are about the successorship of 'Umar and objections people made to him and some others are about personal affairs, what would be left of him and clearing his account with the treasury. Beside these words, there is a word which is distinguished from them with little disagreement about it regarding the wording and the meaning in sources which has a special value with regards to knowing him towards the end of his life and explanation of some events in the Islamic history.

"Yes, I do not be upset for anything in this world, except three things I have done and I wish I hd not done them and three things I have not done and I wish I had done them and three things I wish I had asked the Prophet (s). But what I wish I had not done, first is that I wish I had not opened the house of [[Fatima (a)]] even if they closed it to me for war, second is that I wish I did not burn Fuja'a Sullami and instead I either killed or released him. The third is that I wished on the [[Day of Saqifa]], I left caliphate on either of these two men 'Umar or [[Abu 'Ubayda al-Jarrah|Abu 'Ubayda]] that one of them would become the caliph and I would become his minister;… I wish I asked the Prophet (s) that who is right for caliphate so that no one would rise up for it and I wish I asked him if daughter of brother and father's sister receive a share of inheritance because I am not sure about it."

 

It is reported that Abu Bakr said, "I took your responsibility [for ruling], while I am not the best of you. If I am doing right, help me and if I do wrong, stop me, because I have a devil who always deceives me."

 

 

* [[Ibn Sa'd]] in ''[[al-Tabaqat al-kubra]]''

* [[Muhammad b. jarir b. Yazid al-Tabari|al-Tabari]] in ''[[Tarikh Tabari]]''

* San'ani in ''Kitab al-musannif''

* [[Sibt b. Ibn al-Jawzi|Ibn al-Jawzi]] in ''Kitab al-muntatim''

 

After narrating this hadith, [[Ibn Kathir]] has regarded it an authentic hadith.

* The material for this article is mainly taken from {{ia|[[:fa:ابوبکر بن ابوقحافه|ابوبکر بن ابوقحافه]]}} in Farsi Wikishia.

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