5 of 7 · Rabi' al-Awwal 11 AH · June 632 CE · The Prophet's Mosque, Madinah
Abu Bakr al-Siddiq رضي الله عنه
The Servant Who Was Given a Choice
In his final illness the Prophet ﷺ sat on the pulpit and said that Allah had given one of His servants a choice between this world and what is with Him, and the servant had chosen what is with Allah. Abu Bakr wept and said, "We would ransom you with our fathers and mothers." People wondered at him — until they realised the servant was the Prophet ﷺ himself, and Abu Bakr had understood first. The Prophet ﷺ then said that no one had been more generous to him in companionship and wealth than Abu Bakr; that if he were to take an intimate friend other than his Lord it would be Abu Bakr, but the brotherhood of Islam was enough; and that every door into the mosque should be closed except Abu Bakr's (Sahih al-Bukhari 3654).
When he could no longer go out to the prayer, he said, "Tell Abu Bakr to lead the people in prayer," and insisted even when 'A'ishah suggested that her father was too tender-hearted and wept when he recited (Sahih al-Bukhari, Book of the Call to Prayer). So Abu Bakr led the community in prayer in those last days.
On the day the Prophet ﷺ died, Abu Bakr had gone to his family at al-Sunh, on the edge of Madinah. He rode back, went in, uncovered the Prophet's ﷺ face, kissed him and wept: Allah would not make him taste death twice. Then he went out to the stunned crowd, where 'Umar was refusing to accept the news, and said: "Whoever worshipped Muhammad, Muhammad has died. And whoever worships Allah, Allah is Ever-Living and does not die." He recited, ﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ﴾ (“Muhammad is only a messenger; messengers have passed away before him”) (3:144), and it was as if people had never heard the verse until that day (Sahih al-Bukhari 3667, 3668).
That same day, called to the Saqifah where the Ansar had gathered, he did not put himself forward; he proposed 'Umar or Abu 'Ubaydah. It was 'Umar who turned and pledged to him, and the people followed (Sahih al-Bukhari 3668). The companion of the cave now had to carry the whole community.
The one who understood the Prophet ﷺ best was the steadiest at his death, because his love was bound to his worship of Allah.
Is your love for the Prophet ﷺ tied to the One who sent him, so that it steadies you rather than breaks you?
- Sahih al-Bukhari 3654 Sahih · in the two Sahihs
- Sahih al-Bukhari, Kitab al-Adhan (the order to Abu Bakr to lead the prayer)Sahih · in the two Sahihs
- Sahih al-Bukhari 3667 Sahih · in the two Sahihs
- Sahih al-Bukhari 3668 Sahih · in the two Sahihs
- Qur'an 3:144
What the hadith grades mean
- Sahih (authentic): an unbroken chain of trustworthy, precise narrators, free of hidden flaws or contradiction. It is acted upon.
- Hasan (good): like sahih, but a narrator's precision is slightly lighter. It is also accepted and acted upon. "Hasan sahih" means it reaches sahih by its routes.
- Da'if (weak): a break in the chain or a narrator who is not reliable enough. It is not used to establish beliefs or rulings.
- Very weak (munkar, matruk): a seriously flawed chain or a narrator accused of lying. It is not relied on at all.
- Mawdu' (fabricated): falsely attributed to the Prophet ﷺ. It may not be narrated as his words except to warn against it.
- The two Sahihs: every hadith with a full chain in Sahih al-Bukhari and Sahih Muslim is accepted as sahih by the scholars of hadith.
- Historical report: biographies and histories (Ibn Ishaq, Ibn Sa'd, al-Tabari) record events with chains that are often incomplete. They are used for the story, not for rulings.
- Hadith scholars grade a narration; the four madhhabs do not. Where a hadith carries a ruling, the page shows which schools act on it.
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