Question # 363: Assalaamualaikum Warahmatullahi wabarakatuhu, It has come in authentic narrations that Prophet (sallalaahulayhiwasallam)’s family spent months without litting fire to cook and family of the Prophet relied on water and dates, my question is there were rich sahabah’s like Abu Bakr, Abdur Rahman ibn Awf (may Allaah be pleased with them both) why they didn’t help Prophet financially?
bismi-llahi r-raḥmani r-raḥīm,
Assalamu ‘laikum warahmatullahi wabarakatuh,
All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).
First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.
Shorter Answer: The Prophet (صلى الله عليه و سلم) would sometimes go through times of ease and plenty, when he would store in his house enough food for his family for one full year, and so that he would be able to give some to his companions and others. He (صلى الله عليه و سلم) would often spend on charitable causes whenever he acquired abundant wealth and once the wealth ran out, he would bear a time of hardship with patience, and he would show steadfastness. This is so because he gave precedence to the dues of Allah on his wealth, while he disapproved of having his fill and eat a great deal. Most of the ahadith that describe what befell the Prophet (صلى الله عليه و سلم) of hardship, at times indicate that the Messenger of Allah (صلى الله عليه و سلم) was in fact content with that and preferred that way of life.
Moreover, in the same reports it speaks of what the noble Companions (رضي الله عنهم) gave and spent in order to offer relief to him and other Companions at those difficult times. Among the Companions were rich, poor and those who alternated between the two; they were rich at times and poor at other times, such as Abu Bakr and ‘Umar (رضي الله عنهما). In fact, all the noble Companions (رضي الله عنهم) were the best of helpers to the Prophet (صلى الله عليه و سلم) during times of hardship and they never withhold their wealth or food from the Prophet (صلى الله عليه و سلم) or his household.
To sum up, Allah (سبحانه و تعالى) did not abandon the Prophet (صلى الله عليه و سلم) to a state of poverty; rather He bestowed upon him a great deal of wealth, but he was more generous than the blowing wind, so sometimes he would spend all of it and leave nothing for his own household, and thus he would go through some temporary periods of hardship. This variation between hardship and ease in the life of the Prophet (صلى الله عليه و سلم) is an indication of perfection and greatness; it is not indicative of any shortcoming whatsoever. In fact, the Prophet (صلى الله عليه و سلم) himself chose this way of life, even when his Lord gave him the choice (between being a Prophet-king or a Messenger-slave); he was content with it and he sought the help of his Lord and stood with his companions in perseverance and steadfastness.
Lastly, as Muslims, we should rather fear from the wrath of Allah (سبحانه و تعالى) with regard to the high status granted by Him to the Companions of the Messenger of Allah (رضي الله عنهم), as they were the first to believe and were foremost among the believers in terms of their sacrifices. There are several places in the Qur’an (namely, Soorah Al-Fath, 48:29; Soorah Al-Anfal, 8:74; Soorah At-Tawbah, 9:100; Soorah Al-Hashr, 59:10), where Allah (سبحانه و تعالى) has praised and appreciated the Companions of Prophet (صلى الله عليه و سلم) and more specifically, Abu Bakr as-Siddiq (رضي الله عنه) in Soorah At-Tawbah, 9:40 and Soorah Al-Layl, 92:17-21.
Long Answer: The Prophet (صلى الله عليه و سلم) tied a rock to his stomach as an act of asceticism, and as a way of practicing patience and steadfastness, and as an act of solidarity with ordinary people. He would sometimes go through times of ease and plenty, when he would store in his house enough food for his family for one full year, and so that he would be able to give some to his companions and others, and Allah would be generous to him in such a way that he would be able to give in charity, allocate some wealth as a waqf and meet the needs of the treasury of the state and the Muslims.
He (صلى الله عليه و سلم) also wanted to teach his ummah and all people that wealth belongs to Allah, so pursuit of wealth should not become the main focus and interest of people, and it should not be their ultimate hope and aspiration. So, he (صلى الله عليه و سلم) would often spend on charitable causes whenever he acquired abundant wealth. Once the wealth ran out (after spending it on charitable causes) and he no longer had any wealth, he would bear a time of hardship with patience, and he would show steadfastness and tie a rock to his stomach, and be content with whatever was available of dates and water, thus setting a sublime example of living a simple life, far removed from worries and distress caused by thinking of how to earn a living and make money. So, whoever is content with such a simple life and has that attitude, will live happy and die happy, and he will be content with what Allah allocates to him of provision, after taking all appropriate measures to earn a living, and without falling short in that regard. His example in that is our Prophet (صلى الله عليه و سلم).
It is narrated in a sahih hadith that Abu Hurayrah said: Jibreel sat with the Prophet (صلى الله عليه و سلم) and he looked at the sky and saw an angel coming down. Jibreel said: This angel has never come down since the day he was created, until now. When he had come down, he said: O Muhammad, your Lord has sent me to you (to give you the choice of being) either a Prophet-king or a Messenger-slave. Jibreel said: Be humble before your Lord, O Muhammad. He said: “Rather (I choose to be) a Messenger-slave.” (Narrated by Ahmad in his Musnad. The commentators on al-Musnad said: Its isnad is sahih according to the conditions of the two shaykhs (al-Bukhari and Muslim))
According to the hadith of Abu Umaamah, from the Prophet (صلى الله عليه و سلم): “My Lord offered to turn the land of Makkah to gold for me, but I said: No, O Lord, I would rather eat my full one day and go hungry one day – or he said, for three days, or the like – and thus, when I go hungry, beseech You and remember You, and when I eat my fill, give thanks to You and praise You.” (Narrated by at-Tirmidhi in as-Sunan; he said: It is a hasan hadith, then he classed one of its narrators as da‘eef (weak))
There are also some reports which explain the reason why the Prophet (صلى الله عليه و سلم) alternated between poverty and wealth; the reason for this alternation was that he would receive a large number of visitors and guests, and because there were Muslims there whom he had to help, so he would not eat any food at all, but there would be some companions and people in need with him, whom he would feed in the mosque. Then when Allah, may He be glorified and exalted, enabled him to conquer Khaybar, the people became somewhat better off, yet there was still some hardship and earning a living was still difficult, for it was a land in which there was no agriculture; rather the food of its people was dates, and they subsisted on that. (Subul al-Huda war-Rashaad fi Seerat Khayr al-‘Ibaad)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: People fall into three categories:
- The rich, who have more than they need;
- The poor, who are not able to earn enough to meet their needs;
- And the third category, which is those who have just enough to meet their needs.
Hence there were some prominent Prophets, Messengers and people among the early generations (namely the Sahaabah) who were rich, such as Ibraahim al-Khaleel, Ayyub, Dawood, Sulayman, ‘Uthman ibn ‘Affan, ‘Abd ar-Rahman ibn ‘Awf, Talhah, az-Zubayr, Sa‘d ibn Mu‘adh, Usayd ibn al-Hudayr, As‘ad ibn Zuraarah, Abu Ayyub al-Ansaari, ‘Ubadah ibn as-Samit and others who were among the best of mankind, such as Prophets and siddeeqs (those who are strong and true in faith).
And among them were some who were poor, such as the Messiah ‘Eesa ibn Maryam, Yahya ibn Zakariyya, ‘Ali ibn Abi Taalib, Abu Dharr al-Ghifaari, Mus‘ab ibn ‘Umayr, Salmaan al-Faarisi and others who were also among the best of mankind, Prophets and siddeeqs.
And among them were some who alternated between the two; they were rich at times and poor at other times. Thus, they were able to attain the virtue of those who are rich and charitable, and the virtue of those who are poor and have patience, such as our Prophet (صلى الله عليه و سلم), Abu Bakr and ‘Umar. (Majmoo‘ al-Fataawa)
Thus, you will be able to understand what was narrated in some sahih ahadith, such as the hadith which says that the Prophet (صلى الله عليه و سلم) stood up with a rock tied to his stomach, as for three days we had not tasted any food. (Narrated by al-Bukhari). And it was narrated that no fire was lit in the house of the Prophet (صلى الله عليه و سلم) for one or two months; and it was narrated that he (صلى الله عليه و سلم) said: “What caused me to come out is the same thing that caused you to come out” – namely hunger. (Narrated by Muslim). And it was narrated that he never ate his fill of barley bread. (Narrated by al-Bukhari)
We may understand all these reports as referring to what happened during some periods of hardship that the Prophet (صلى الله عليه و سلم) went through; that was not how things were all the time. The Prophet (صلى الله عليه و سلم) would seek refuge with Allah from poverty, and would call upon Him, saying: “O Allah, grant sufficient provision to the family of Muhammad.” (Narrated by al-Bukhari) His Lord, may He be glorified and exalted, did not abandon him to a state of poverty; rather He bestowed upon him a great deal of wealth, but he was more generous than the blowing wind, so sometimes he would spend all of it and leave nothing for his own household, and thus he would go through some temporary periods of hardship. The Prophet (صلى الله عليه و سلم) and the Muslims because well off especially after Qurayzah and Khaybar, because of what they acquired of wealth based on the deal that they concluded with the people of Khaybar.
What is proven from the books of the Prophet’s biography provides a great deal of evidence that such poverty was periodic and temporary. So, it is essential to understand what happened to the Prophet (صلى الله عليه و سلم) of episodes of hunger as something that was temporary and connected to specific circumstances.
The noble Companions (رضي الله عنهم) were the best of helpers to the Prophet (صلى الله عليه و سلم) during these times of hardship. They never withheld their wealth or food from the Prophet (صلى الله عليه و سلم) or his household. They would send them gifts of what they had of food, and they would give to the Messenger of Allah (صلى الله عليه و سلم) some of that which Allah bestowed upon them. Thus, those few ahadith that speak of the hardship that befell the Prophet (صلى الله عليه و سلم) – by his own choice and not something that was forced upon him – speak of the generous attitude of the noble Companions and their keenness to help the Prophet (صلى الله عليه و سلم).
It was narrated from ‘Aa’ishah (رضي الله عنها) that she said to ‘Urwah: O son of my sister, we used to look at the crescent moon, then the crescent moon, three crescent moons in two months, and no fire would be lit in the houses of the Messenger of Allah (صلى الله عليه و سلم). I said: O aunt, what did you live on? She said: The two black ones, dates and water, but the Messenger of Allah (صلى الله عليه و سلم) had some neighbors from among the Ansaar and they had milch-animals, and they would send some of their milk to the Messenger of Allah (صلى الله عليه و سلم), and he would give it to us to drink. (Narrated by Al-Bukhari and Muslim)
It was narrated that ‘Aa’ishah (رضي الله عنها) said: A whole month would pass when we would light no fire; we only had dates and water, unless we were given a little meat. (Narrated by al-Bukhari)
It was narrated that Abu Hurayrah said: The Messenger of Allah (صلى الله عليه و سلم) went out one day – or one night – and he met Abu Bakr and ‘Umar. He said: “What brings you out of your houses at this hour?” They said: Hunger, O Messenger of Allah. He said: “Me too, by the One in Whose hand is my soul, what caused me to come out is the same thing that caused you to come out. Let’s go.” So, they went with him, and he came to an Ansaari man, but he was not at home. When his wife saw him (the Prophet (صلى الله عليه و سلم)), she said: Welcome! The Messenger of Allah (صلى الله عليه و سلم) said to her: “Where is So and so?” She said: He has gone to bring us some fresh water. When the Ansaari came, he saw the Messenger of Allah (صلى الله عليه و سلم) and his two companions, then he said: Praise be to Allah, no one has more honorable guests today than me. He went and brought them a bunch of unripe dates, dried dates and fresh dates, and said: Eat some of this. Then he picked up a long knife, and the Messenger of Allah (صلى الله عليه و سلم) said to him: “Beware (of slaughtering) a milch animal.” He slaughtered a sheep for them, and they ate from it, and from that bunch of dates, and they drank. When they had eaten and drunk their fill, the Messenger of Allah (صلى الله عليه و سلم) said to Abu Bakr and ‘Umar: “By the One in Whose hand is my soul, you will be asked about this blessing on the Day of Resurrection; hunger brought you out of your houses and you did not go back until this blessing came to you.” (Narrated by Muslim)
It was narrated that Jaabir ibn ‘Abdillah said: When the trench (al-khandaq) was dug, I saw that the Messenger of Allah (صلى الله عليه و سلم) was very hungry. I went to my wife and said to her: Do you have anything? For I have seen that the Messenger of Allah (صلى الله عليه و سلم) is very hungry. She brought out a bag in which there was a saa‘ of barley. We had a lamb, which I slaughtered, and she ground [the barley], and she finished when I finished. I cut up (the lamb) and put it in the pot, then I went back to the Messenger of Allah (صلى الله عليه و سلم). She said: Do not embarrass me before the Messenger of Allah (صلى الله عليه و سلم) and those who are with him. I came to him and whispered to him, (saying) O Messenger of Allah, we have slaughtered an animal of ours, and we have ground a saa‘ of barley that we had, so come with a small group. The Messenger of Allah (صلى الله عليه و سلم) called out: “O people of the trench! Jaabir had made food for you, come along!” And the Messenger of Allah (صلى الله عليه و سلم) said: “Do not move your pot from the hearth or bake your bread until I come. I came and the Messenger of Allah (صلى الله عليه و سلم) came ahead of the people. I came to my wife and she said: Woe to you, woe to you! I said: I did what you told me. She brought out our dough for him and he spat in it and blessed it. Then he went to our pot and spat in it and blessed it. Then he said: “Call a woman to bake with you and serve food from your pot but do not remove it from the hearth.” There were one thousand men, and I swear by Allah that they ate until they at their fill and left, and our pot was still brimming as before, and our dough was still being baked as before. (Narrated by Muslim)
It was narrated from Ishaaq ibn ‘Abdillah ibn Abi Talhah that he heard Anas ibn Maalik say: Abu Talhah said to Umm Sulaym: I have heard the voice of the Messenger of Allah (صلى الله عليه و سلم) sounding weak, and I can tell that he is hungry. Do you have anything? She said: Yes, and she brought out some loaves of barley, then she took a head-cover of hers and wrapped the bread in part of it, then she put that beneath my garment, then she sent me to the Messenger of Allah (صلى الله عليه و سلم). I took it and I found the Messenger of Allah (صلى الله عليه و سلم) sitting in the mosque, and the people were with him. I stood near them and the Messenger of Allah (صلى الله عليه و سلم) said: “Has Abu Talhah sent you?” I said: Yes. He said: “Is it concerning food?” I said: Yes. The Messenger of Allah (صلى الله عليه و سلم) said to those who were with him: “Let’s go.” He set out and I set out ahead of them, until I came to Abu Talhah, and I told him. Abu Talhah said: O Umm Sulaym, the Messenger of Allah (صلى الله عليه و سلم) has come with the people, and we do not have enough to feed them. She said: Allah and His Messenger know best. Abu Talhah went out and met the Messenger of Allah (صلى الله عليه و سلم), and the Messenger of Allah (صلى الله عليه و سلم) came with him until they both entered. The Messenger of Allah (صلى الله عليه و سلم) said: “Bring me what you have, O Umm Sulaym.” She brought that bread and the Messenger of Allah (صلى الله عليه و سلم) ordered that it be broken into small pieces. Then Umm Sulaym squeezed ghee over it from a small skin and seasoned it, then the Messenger of Allah (صلى الله عليه و سلم) said over it what Allah willed he should say. Then he said: “Give permission for ten to enter.” He gave them permission and they ate until they were full, then they left. Then he said: “Give permission for ten to enter.” He gave them permission and they ate until they were full, then they left. He said: “Give permission for ten to enter,” until all the people had eaten their fill, and there were seventy or eighty men. (Jami` at-Tirmidhi; classed sahih)
Imam at-Tabari (may Allah have mercy on him) said: If someone were to say to us: How may we understand these reports, when we know that there are other reports from the Messenger of Allah (صلى الله عليه و سلم) which prove that he used to set aside food for one year for his family from the booty that Allah granted him from an-Nadeer and Fadak, then he would allocate what was left to buy mounts and weapons for fighting in Allah’s cause; and he divided among a few people approximately one thousand camels that belonged to him, from that which Allah granted him of wealth that was captured from Hawaazin in a single day; and during his Farewell Pilgrimage, he brought one hundred camels which he sacrificed and fed the poor and others who were in Makkah; and he would issue instructions that Bedouin who came to him from the desert and became Muslim would be given a flock of sheep. There are so many stories that speak of his gift-giving and generosity, that cannot be matched by the generosity of the kings of previous nations. Moreover, he was surrounded by Companions who had a great deal of wealth and property, such as Abu Bakr as-Siddeeq, ‘Umar and ‘Uthman (رضي الله عنهم), and others like them who were known to have a great deal of wealth and were known for their willingness to offer their souls, children and wealth for the sake of Allah; one of them would be willing to give him all that he possessed in order to draw closer to Allah, may He be exalted, by doing so. And we know that the Ansaar shared their wealth with those who came to them of the Muhaajireen, and they spent the best of their wealth for the sake of Allah, may He be glorified and exalted. Wouldn’t they spend on the Messenger of Allah (صلى الله عليه و سلم) when his need for it was so great in order to ward off what befell him of famine and hunger? This is very strange and weird, because some of these reports contradict others, and some prove that others are not sound. So, is it not possible to reconcile the reports that speak of hardship and poverty with those that speak of ease and plenty?
The response to that is as follows: There is no report that I mentioned or did not mention, that has a sound chain of narration and was narrated by trustworthy narrators from the Messenger of Allah (صلى الله عليه و سلم), but we believe it to be true and it is obligatory for Muslims to accept it. No proven report should be the cause of rejecting another proven report or be contradicted by another proven report. We shall explain that based on sound proof and arguments, in sha Allah.
As for the report that we narrated from ‘Umar, from the Messenger of Allah (صلى الله عليه و سلم), which says that he would spend an entire day suffering because of hunger, not finding anything with which to fill his stomach, even poor-quality dates, and similar reports, that is something that happened from time to time, for even though there were people at that time who possessed wealth, because of their duties of spending on the Muhaajireen and the poor and weak among the Muslims, or on guests and people who came to them as delegations from the Arabs, and what they spent on jihad in Allah’s cause – all of that would consume most of their wealth, so that what was left would be little or nothing.
How could that not have been the case, when we have narrated from ‘Umar ibn al-Khattab that the Messenger of Allah (صلى الله عليه و سلم) enjoined the Muslims to give charity, and Abu Bakr brought all of his wealth and said: This is charity for the sake of Allah? [Narrated Zaid bin Aslam: “I heard ‘Umar bin Al-Khattab saying: ‘We were ordered by the Messenger of Allah (صلى الله عليه و سلم) to give in charity, and that coincided with a time in which I had some wealth, so I said, “Today I will beat Abu Bakr, if ever I beat him.”’ So, I came with half of my wealth, and the Messenger of Allah (صلى الله عليه و سلم) said: “What did you leave for your family?” I said: “The like of it.” And Abu Bakr came with everything he had, so he said: “O Abu Bakr! What did you leave for your family?” He said: “I left Allah and His Messenger for them.” I said: ‘[By Allah] I will never be able to beat him to something.’“ (Jami` at-Tirmidhi; classed hasan)] How can anyone find it strange on the part of such generous people that they would not be able to come to the aid of the Prophet (صلى الله عليه و سلم) and would not have any means of helping him and making him independent of means?
Such was the attitude of his followers and companions (رضي الله عنهم). Likewise, it was narrated from ‘Uthman that he equipped an entire army from his wealth, so that they did not lack even a rope or a saddle. And it was narrated from ‘Abd ar-Rahmaan ibn ‘Awf that the Messenger of Allah (صلى الله عليه و سلم) urged people to give charity, and he brought four thousand dinars that he gave in charity.
It is well-known that whoever does such deeds and has such an attitude will inevitably go through occasional periods of poverty in which he would have nothing, due to his wealth being exhausted by his generous giving, and if a brother or close friend of his needs some help – as any human being may need – he would not find any way to help him because he has no means of doing so, unless he manages to some wealth or some wealth is allocated to him.
Thus, we may answer the one who mistakenly says: How could it be possible that the Messenger of Allah (صلى الله عليه و سلم) gave his shield in pledge to a Jewish man for some measures of barley, when among his companions were people who were known to be rich and well off? How can it be possible that the reports say that he used to spend many days hungry, when his companions would offer him their wealth, and would even give their wealth to his companions who were lower in status than him, so how about him?
As it is well-established that the Prophet (صلى الله عليه و سلم) was very kind and generous, and would give precedence to his guests and visitors who came as delegations from different Arab tribes, and he would offer them whatever he had of food and wealth, giving them precedence over himself and his family, and he would show steadfastness in putting up with hardship and hunger for the sake of Allah, and it is well-known that his companions and followers followed his example in that regard, if a person is like that and his followers are like that, then it should not be regarded as strange and odd for him and his followers to go through some times of hardship in which he and they would need to borrow whatever could get them through that hard time, and it should not be regarded as strange that they went through days of hunger and hardship.
Whatever hardship befell the Prophet (صلى الله عليه و سلم) and his companions was due to the reasons that we have mentioned above. The reports which were narrated about him and his companions tying rocks to their stomachs because of hunger, and not finding food for many days to ward off their hunger, are describing that period that he and they went through. ‘Aa’ishah (رضي الله عنها) said: Two months would pass, and no fire would be lit in the house of the Messenger of Allah (صلى الله عليه و سلم). And there are similar reports. As for the reports which say that the Prophet (صلى الله عليه و سلم) did not eat his fill twice in a single day until he joined Allah, may He be exalted, and that he and his family never ate their fill of barley bread until Allah took his soul in death, and similar reports, that did not happen to him (صلى الله عليه و سلم) because of poverty and hardship. How can that be so, when Allah, may He be exalted, caused his authority to extend throughout Arabia before he died, and he received the kharaj tax from some non-Arab regions, such as Aylah, Bahrayn and Hajar? But the fact that there were days when he did not eat his fill may have been because he gave precedence to the dues of Allah on his wealth, and because he did not like to have his fill and eat a great deal, because he disapproved of doing so, and by not eating his fill he could set an example for his companions. This is how we may understand these reports, even though there are some reservations about the chain of narration of some of them. (Tahdheeb al-Athaar Musnad ‘Umar)
Imam an-Nawawi (may Allah have mercy on him) said: The report says that he would set aside for his family what they needed for one year, but he would spend it before the year ended on charitable causes, so that the year would not end before he had already spent it. For this reason, when he (صلى الله عليه و سلم) died, his shield was being held in pledge for barley that he had borrowed for his family, and he did not eat his fill for three days in a row. There are many sound ahadith which indicate that the Prophet (صلى الله عليه و سلم) and his family often went hungry. (Sharh Muslim)
(Most part of the above answer is based on answer provided by Islamqa.info on similar topic)
[As Muslims, we should rather fear from the wrath of Allah (سبحانه و تعالى) with regard to the high status granted by Him to the Companions of the Messenger of Allah (رضي الله عنهم), as they were the first to believe and were foremost among the believers in terms of their sacrifices. There are several places in the Qur’an where Allah (سبحانه و تعالى) has praised and appreciated the Companions of Prophet (صلى الله عليه و سلم). Some of them are as follows:
- Muhammad is the Messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer) seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Towrah; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick and it stands on its own stem (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at him. Allah has promised those among them who believe and do righteous deeds Forgiveness and a great Reward. (Soorah Al-Fath, 48:29)
- Those who believe, and emigrated, and fight for the Faith in the Cause of Allah, as well as those who give (them) asylum and aid― these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous. (Soorah Al-Anfal, 8:74)
- And the first to embrace Islam of the Muhajirun and the Ansar and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (Soorah At-Tawbah, 9:100)
- (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allah (i.e. helping His religion) and His Messenger. Such are indeed the truthful (to what they say);- (Soorah Al-Hashr, 59:8) And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given, and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful. (Soorah Al-Hashr, 59:9) And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful. (Soorah Al-Hashr, 59:10)
While in specific for Abu Bakr (رضي الله عنه):
- If you help him (Muhammad) not (it does not matter), for Allah did indeed help him when the disbelievers drove him out, the second of two, when they both [Muhammad and Abu Bakr] were in the cave, and he said to his companion [Abu Bakr]: “Be not sad (or afraid), surely Allah is with us.” Then Allah sent down His calmness upon him, and strengthened him with forces which you saw not, and made the word of those who disbelieved the lowermost, while it was the Word of Allah that became the uppermost, and Allah is All-Mighty, All-Wise.” (Soorah At-Tawbah, 9:40)
- And far removed from it (Hell) will be the one who is pious, fearful, who spends his wealth for increase in self-purification, and has in his mind no favor from anyone for which a reward is expected in return, except only the desire to seek the Countenance of his Lord, the Most High; He surely will be pleased (when he will enter Paradise). (Soorah Al-Layl, 92:17-21)
All Muslims are united, without dispute that Abu Bakr was the “second of two” and the “companions” referred to in the verse in Surah al-Tawbah, and likewise, as stated by al-Baghawi, they are agreed that in Surah al-Layl, the actions described are those of Abu Bakr, even if the praise mentioned therein also reaches whoever brings those actions thereafter.]
Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.