(11)
(2)
عَنْ إِبْرَاهِيمَ النَّخَعِيِّ قَالَ: ضَرَبَ عَلْقَمَةُ بْنُ قَيْسٍ هَذَا الْمِنْبَرَ فَقَالَ: خَطَبَنَا عَلِيٌّ عَلَى هَذَا الْمِنْبَرِ ، فَحَمِدَ اللهَ وَذَكَرَهُ مَا شَاءَ اللَّهُ أَنْ يَذْكُرَهُ، ثُمَّ قَالَ: أَلَا إِنَّهُ بَلَغَنِي أَنَّ أُنَاسًا يُفَضِلُونِي عَلَى أَبِي بَكْرٍ وَعُمَرَ، وَلَوْ كُنْتُ تَقَدَّمْتُ فِي ذَلِكَ لَعَاقَبْتُ، وَلَكِنِّي أَكْرَهُ الْعُقُوبَةَ قَبْلَ التَّقَدُّمِ، فَمَنْ قَالَ شَيْئًا مِنْ ذَلِكَ فَهُوَ مُفْتَرٍ ، عَلَيْهِ مَا عَلَى الْمُفْتَرِي ، إِنَّ خَيْرَ النَّاسِ بَعْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وسَلَّمَ أَبُو بَكْرٍ ، ثُمَّ عُمَرُ ، وَإِنَّا أَحْدَثْنَا بَعْدَهُمْ أَحْدَاثًا يَقْضِي اللهُ فِيهَا مَا أَحَبَّ ، ثُمَّ قَالَ : أَحْبِبْ حَبِيبَكَ هَوْنًا مَّا عَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْمًا مَّا ، وَأَبْغِضْ بَغِيضَكَ هَوْنًا مَّا عَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْمًا مَّا
It is narrated from Ibrahim al-Nakhai that Alqamah b. Qays struck this very pulpit and said: ‘It was upon this pulpit that Ali (RA) delivered a sermon to us. He praised and glorified God and mentioned whatever he wished. Then he said: “Behold! News has reached me that some people prefer me over Abu Bakr and Umar (RA). If I had spoken on this matter earlier, I would have punished those who make such claims. However, I do not wish to punish anyone without having first warned them. So whoever says this is a liar, and upon him is the burden that falls upon any liar. Indeed, after the Messenger of Allah [PBUH], the best of people are Abu Bakr, and then Umar (RA). After them, we were tested by matters of innovation, regarding which Allah will decide whatever He wills.”
Then he said: “Love your beloved in moderation, for it may be that one day he becomes hateful to you. And hate the one you dislike in moderation, for it may be that one day he becomes beloved to you.” (Fazail al- Sahabah, Ibn Hanbal, No. 460)
Lexical Explanation
Hawnan ma: The word hawn denotes gentleness or softness. In this context, it refers to moderation and balance in both love and hate. The expression hawnan ma includes ma as an ibhamiyyah particle, which functions as a descriptor for an indefinite noun and serves to broaden the generality of the meaning. Thus, ahbib habibaka hawnan ma means: “Love your beloved with moderation.” In Taj al-Arus, it is stated: “ahbib habibaka hawnan ma ay hubban muqtasidan la afrata fihi”—“Love your beloved with moderation, that is, a measured love without excess.” (Taj al-Arus 36/292).
Explanation and Elucidation
The decision to consider giving precedence to anyone over Abu Bakr (RA) as a punishable offense was fundamentally that of Umar (RA). Ibn Abi Layla narrates that Umar (RA) was informed that a person had declared someone to be superior to Abu Bakr (RA). Upon hearing this, he disciplined the man with his whip and said:
أبو بكر كان خير الناس بعد رسول الله صلى الله عليه وسلم في كذا وكذا ، ثم قال عمر : من قال غير هذا أقمنا عليه ما نقيم على المفتري.
Abu Bakr (RA) was the best of people after the Messenger of Allah (PBUH) in such and such matters. Then Umar (RA) said: Whoever says otherwise, we shall impose upon him what we impose upon the fabricator. (Al-Sunnah, Abdullah bin Ahmad, No. 1246)
Shabi narrates that:
كان عمر يكتب إلى عماله من فضلني على أبي بكر فاضربوه حد المفتري، أو قال أربعين سوطًا.
Umar (RA) used to write to his governors: “Whoever gives me superiority over Abu Bakr (RA), flog him with the punishment of the slanderer,” or he said, “with forty lashes.” (Ansab al-Ashraf, Baladhuri 10/82)
It is evident from the work under discussion that Ali (RA) also upheld this punishment.
Referencing and Variance in Narration Chains
This narration through the chain of Alqamah bin Qais has been transmitted in the following sources:
Al-Sunnah, by Abdullah bin Ahmad, no. 1394.
Al-Sunnah, by Ibn Abi ‘Asim, no. 993.
Sharh Madhahib Ahl al-Sunnah, by Ibn Shahin, no. 198.
Fazail Abi Bakr al-Siddiq, by Ashari, no. 38.
Al-Hujjah fi Bayan al-Mahajjah, by Isma’il al-Taymi al-Asbahani, no. 327.
Tarikh-e-Dimashq, by Ibn Asakir, 44/365.
Al-Muhalla bi al-Athar, by Ibn Hazm, 12/252.
Al-Itiqad, by al-Bayhaqi, p. 361.
In the methodology of Al-Hujjah fi Bayan al-Mahajjah, it is also clarified that Hasan (RA) was present in that gathering.
This narration is also recorded in Musnad Ahmad:
إن خير الناس كان بعد رسول الله صلى الله عليه وسلم أبو بكر ثم عمر ، ثم أحدثنا بعدهما أحداثًا يقضي الله فيها
Indeed, the best of people after the Messenger of Allah (PBUH) were Abu Bakr, then Umar. Then, after them, we introduced new matters, and Allah will judge concerning them. (No. 1028)
In addition to Alqamah, Abdul Khayr, Hakam bin Hujail, and Suwayd bin Ghaflah have also narrated this sermon of Ali (RA). In the narration through the chain of Hakam bin Hujail, it is mentioned:
سمعت عليا يقول: بلغني أن أناسًا يفضلونني على أبي بكر وعمر ، لا يفضلني أحد على أبي بكر وعمر إلا جلدته حد المفتري.
I heard Ali (RA) say: “It has reached me that some people consider me superior to Abu Bakr and Umar. No one should consider me superior to Abu Bakr and Umar, except that I would have him punished with the flogging prescribed for a slanderer.” (Fazail al-Sahabah, Ahmad ibn Hanbal, No. 310)
This narration of Hakam bin Hajal is also reported in Tarikh Dimashq by Ibn Asakir (30/383), al-Shariah by Ajurri (no. 1764), and al-Muhalla bi-l-Athar by Ibn Hazm (12/252).
The narrations of Abd Khayr and Suwayd ibn Ghaflah also mention details regarding the manner of its arrival:
Suwayd bin Ghaflah reports that he once passed by a group of supporters of Ali (RA) who were speaking disparagingly of Abu Bakr and Umar (RA). He went to Ali (RA) and informed him of this. Upon hearing it, Ali (RA) sought refuge with God and declared his disavowal of such people. He then proceeded to the mosque, ascended the pulpit, and delivered a sermon to the people in which he spoke of the rank, status, and virtues of both these noble companions. Then, at the end of the sermon, he said:
فمن لكم بمثلهما رحمة الله عليهما ورزقنا المضي على أثرهما، فمن لكم بمثلهما ؟ فإن لا يُبلغ مبلغهما إلا باتباع أثرهما والحب لهما، فمن أحبني فليحبهما، ومن لم يحبهما فقد أبغضني وأنا منه بريء، ولو كنت تقدمت إليكم في أمرهما لعاقبت على هذا أشد العقوبة؛ ولكنه لا ينبغي لي أن أعاقب قبل التقدم، ألا فمن أتيتُ به يقول هذا بعد اليوم فإن عليه ما على المفتري، ألا وإن خير هذه الأمة بعد نبيها أبو بكر وعمر ، ثم الله أعلم بالخير أين هو ، أقول قولي هذا ويغفر الله لي ولكم.
So who is there for you like these two? May Allah have mercy on them, and may He grant us the ability to follow in their footsteps. So who is there for you like these two? None can reach their rank except by following their path and loving them. So whoever loves me should love them both. And whoever does not love them has hated me, and I am free from him. If I had previously instructed you concerning them, I would have punished more severely for this; but it is not appropriate for me to punish before issuing a clear warning. Behold, whoever I find saying such things after today shall bear the consequence as one who fabricates lies. Lo! The best of this Ummah after its Prophet are Abu Bakr and Umar. Then Allah knows best where goodness lies. I say this statement of mine, and may Allah forgive me and you. (Al-Shariah, Ajurri, No. 2396)
It is narrated by Abd Khayr:
بلغ عليا أن ناسا تقاعدوا فتذاكروا ، فكأنهم فضلوا عليا على أبي بكر وعمر ، وذاك أنهم قالوا : إن أبا بكر وعمر لم يكن في زمانهم فتنة، وأن عليا وقع في الفتنة فكان فيها صليبًا، حتى هم الناس. فبلغ عليًا ما قالوا ، فصعد المنبر، فحمد الله وأثنى عليه، ثم قال: بلغني أن ناسا فضلوني على أبي بكر وعمر ، وإني لم أقدم، ولو قدمت لعاقبت، ولا ينبغي لوال أن يعاقب حتى يتقدم ألا، من فضلني على أبي بكر وعمر بعد مقامي هذا فعليه ما على المفتري ألا، إن خير الناس أو أفضل بعد نبيها صلى الله عليه وسلم من هذه الأمة أبو بكر ، ثم عمر ، والله أعلم بالثالث أحبب حبيبك هونا ما، عسى أن يكون بغيضك يومًا، وأبغض بغيضك هونًا ما عسى أن يكون حبيبك يوما.
It was conveyed to Ali (RA) that some people had withdrawn (from public matters) and sat together remembering and discussing things, and it was as if they considered Ali (RA) superior to Abu Bakr (RA) and Umar (RA). Their reasoning was that Abu Bakr (RA) and Umar (RA) did not face a time of tribulation, whereas Ali (RA) encountered such a tribulation and was deeply involved in it, such that he was even blamed by the people. When this statement reached Ali (RA), he ascended the pulpit, praised Allah and glorified Him, then said: “It has reached me that some people are giving me precedence over Abu Bakr (RA) and Umar (RA). Indeed, I did not come forward (with this claim), and had I done so, I would have punished (those who said it). And it is not appropriate for a ruler to punish without first giving notice. Be aware: whoever gives me superiority over Abu Bakr (RA) and Umar (RA) after my present statement, upon him is what is due upon a fabricator. Behold! Indeed, the best or most virtuous of the people after its Prophet (PBUH) from this Ummah is Abu Bakr (RA), then Umar (RA), and Allah knows best regarding the third. Love your beloved in moderation, perhaps he may become hateful to you one day, and hate your enemy in moderation, perhaps he may become beloved to you one day.” (Tarikh Dimashq 30/369)
(3)
عَنْ عَمْرِو بْنِ سُفْيَانَ، قَالَ: خَطَبَ رَجُلٌ يَوْمَ الْبَصْرَةِ حِينَ ظَهَرَ عَلِيٌّ، فَقَالَ عَلِيٌّ: هَذَا الْخَطِيبُ الشَّحْشَحُ، سَبَقَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَصَلَّى أَبُو بَكْرٍ ، وَثَلَّثَ عُمَرُ ، ثُمَّ خَبَطَتْنَا فِتْنَةٌ بَعْدَهُمْ يَصْنَعُ اللَّهُ فِيهَا مَا شَاءَ.
Amr ibn Sufyan reported: A man delivered a sermon on the day of Basrah when Ali (RA) appeared. Then Ali (RA) said: “This is the eloquent orator. The Messenger of Allah (PBUH) preceded (us), then Abu Bakr led (after him), and Umar followed as the third. Then a trial struck us after them, and Allah will decree therein as He wills.” (Musnad Ahmad, No. 1225)
Lexical Explanation
Al-shahshah: An expert in conversation, eloquent in speech.
Salla is derived from the root word sala, which refers to the back or the lower part of the hips. Idiomatically, Salla means to be in the second position, either in a row or in a competition.
Khabt: khabatatna refers to the act of shaking leaves off a tree using a stick. From this root, the word is also used in the sense of delivering a forceful blow or trampling something underfoot.
خَبَطَه يَخْبِطُه : ضَرَبَه شديدًا ، وكذا البعير بيده الأرض ، كتَخَبَّطَهُ وَاخْتَبَطَهُ وَوَطِئَهُ شَدِيدًا
خَبَطَهُ يَخْبِطُهُ: He struck him severely. Similarly, it is said of a camel that it strikes the ground with its foreleg — like ُتَخَبَّطَهُ (he struck him violently), اخْتَبَطَه (he beat him), and وَطِئَه (he trampled him) — all conveying the meaning of striking or trampling forcefully. (al-Qamus al-Muheet, 857)
Explanation and Elucidation
Context suggests that the preacher must have mentioned the success of Ali (RA) or his companions in a proud manner during his sermon, upon which Ali (RA) felt the need for admonition. The intention was that this is not an occasion for celebration or pride, because the era of the Messenger of Allah (PBUH) and of the first two caliphs passed with peace and unity, but now we are faced with a trial, the outcome of which lies hidden in the unseen, and it is unknown what path will lead us out of it.
Referencing and Variance in Narration Chains
Apart from Amr bin Sufyan, this narration is also reported through the chains of transmission of Abdu Khayr, Qays bin Saad al-Kharfi, Abdullah bin Salamah, and Amr bin Qays in the following sources:
Musnad Ahmad, No. 881, 1000.
Al-Mustadrak ala al-Sahihayn, No. 4400.
Al-Mujam al-Awsat, al-Tabarani, No. 1655.
Tabaqat al-Muhaddithin bi-Asbahan, Abu al-Shaykh, No. 859.
Hilyat al-Awliya’, Abu Nuaym, No. 6599.
Al-Shariah, Al-Ajurri, No. 1772.
Al-Sunnah, Abd Allah ibn Ahmad, No. 1198, 1205.
Fazail al-Sahabah, Ibn Hanbal, No. 227, 228.
Al-Tabaqat al-Kubra, Ibn Saad, No. 6066.
Tarikh Dimashq, Ibn Asakir, Volume 30, Pages 377–378.
Al-Fitan, Nuaym ibn Hammad, No. 186.
Al-Aghrab, al-Nasai, No. 219.
Al-Sunnah, Ibn Abi Asim, No. 1209.
Al-Tarikh al-Kabir, al-Bukhari, No. 779.
Al-Ahadith al-Mukhtarah, al-Maqdisi, No. 707.
Al-Ibanah al-Kubra, Ibn Battah, No. 104.
Al-Itiqad, al-Bayhaqi, Page 361.
Talkhis al-Mutashabih fi al-Rasm, al-Khatib al-Baghdadi, Volume 1, Page 353.
Tarikh Baghdad, al-Khatib al-Baghdadi, Volume 15, Page 60.
Ansab al-Ashraf, al-Baladhuri, Volume 2, Page 154; Volume 10, Page 67.
In some transmissions, the words of the final sentence: “yasnaullahu fiha ma sha’a” are narrated as “yafullaha amman yasha.”
(4)
عَنِ الضَّحَّاكِ، ثنا النَّزَّالُ بْنُ سَبْرَةَ، قَالَ: وَافَقنَا عَلِيًّا رَضِيَ اللهُ عَنْهُ طَيِّبَ النَّفْسِ وَهُوَ يَمْزَحُ، فَقُلْنَا: حَدَّثَنَا عَنْ أَصْحَابِكَ، قَالَ: كُلُّ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وسَلَّمَ أَصْحَابِي، فَقُلْنَا : حَدَّثَنَا عَنْ أَبِي بَكْرٍ ، فَقَالَ: ذَاكَ امْرَؤٌ سَمَّاهُ اللَّهُ صِدِّيقًا عَلَى لِسَانٍ جِبْرِيلَ وَمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِمَا.
From al-Dahhak, al-Nazzal ibn Sabrah narrated: We met Ali (RA) in a cheerful mood and he was joking. So we said, “Tell us about your companions.” He said, “All the companions of the Messenger of Allah (PBUH) are my companions.” We said, “Tell us about Abu Bakr (RA).” He said, “He is a man whom Allah named ‘al-Siddiq’ (the Most Truthful) upon the tongue of Jibril and Muhammad (PBUH).” (al-Mustadrak Ala al-Sahihayn, No. 4380)
Explanation and Elaboration
Siddiq is an intensive form derived from the root word sidq, which conveys the meaning of being established at the highest degree in truthfulness and integrity. In one of the sayings of the Prophet (PBUH), this meaning is expressed as follows: “wa inna al-‘abda layataharra al-siqqa hatta yuktabu indallah siddeeqan” (Sahih Muslim, No. 4827), meaning that there are some people who pursue truthfulness to such an extent and remain so committed to it that they are recorded in the sight of Allah as Siddiq.
In this sense, the Quran has mentioned this attribute for the prophets as well (Maryam 19:41, 56), and also for those who are at the forefront in affirming and supporting the prophets (al-Nisa, 4:69; al-Hadeed, 57:19).
Abu Bakr (RA) was among the earliest individuals to believe in the Prophet (PBUH). He once mentioned his adherence to the truth in the following manner:
إني قلت : يا أيها الناس، إنى رسول الله إليكم جميعًا، فقلتم : كذبت، وقال أبو بكر : صدقت.
I said: O people, indeed I am the Messenger of Allah to you all, but you said: You have lied, whereas Abu Bakr (RA) said: You have spoken the truth. (Sahih Bukhari, No. 4640)
At certain occasions, he also used the title Siddiq for Abu Bakr (RA) (Bukhari, No. 3516). The background of this title being given to him by the tongue of Gabriel (AS) is mentioned in the narrations as follows: After the Prophet (PBUH) experienced the events of the Miraj (Ascension) and shared them with Gabriel (AS), he expressed his concern that the people of Makkah would deny him upon hearing these accounts. Upon this, Gabriel (AS) said:
يصدقك أبو بكر وهو الصديق.
Abu Bakr (RA) believes you, and he is Al-Siddiq. (Al-Tabaqat al-Kubra, Ibn Sa’d, No. 492)
Referencing and Variance of Narration Chains
This narration of Ali (RA) through the chain of Nazzal bin Sabrah is also reported in the following sources:
Sharh Usool Itiqad Ahl al-Sunnah, al-Lalakai, No. 2003. Tarikh Dimashq, Ibn Asakir, 30/75. Al-Shariah, Al- Ajuri, No. 1192. Usud al-Ghabah, Ibn al-Athir, 3/220.
Imam Hakim has declared it to be authentic; however, Imam Dhahabi has pointed out that its chain includes Hilal bin Al-Ala who is considered munkar al-hadith (a narrator whose narrations are rejected) (Mukhtasar Talkhis al-Dhahabi, Ibn al-Mulaqqin, no. 486, 3/1143).
Apart from Nazzal bin Sabrah, this narration has also been transmitted in multiple sources through the chain of narration from Abu Yahya Hakim bin Saad (al-Mustadrak, No. 4379; al-Mujam al-Kabir, al-Tabarani, No. 14; al-Ahad wal-Mathani, Ibn Abi Asim, No. 6; Marifat al-Sahabah, Abu Nuaym, No. 59; Tarikh Dimashq, Ibn Asakir 30/75). Its wording is as follows:
سمع عليا يحلف لأنزل الله تعالى اسم أبي بكر رضي الله عنه من السماء صديقًا.
Ali (RA) was heard saying: “Allah, the Exalted, surely revealed the name of Abu Bakr (RA) from the heavens as al-Siddiq.” (Al-Mustadrak, No. 4379)
In its chain of narration, there is a narrator named Muhammad bin Sulaiman al-Abdi, whom the hadith scholars consider to be unknown (majhool). However, Ibn Mandah and Ibn Asakir have transmitted a corroborating report for him as well, through the route of Abu Ishaq al-Sabiee (Majalis min Amali Abi ‘Abdillah Ibn Mandah, No. 387; Tarikh Dimashq, Ibn Asakir 30/75).
(5)
عَنْ أَسْمَاءَ بْنِ الْحَكَمِ الْفَزَارِيِّ، قَالَ: سَمِعْتُ عَلِيًّا رَضِيَ اللهُ عَنْهُ يَقُولُ: كُنْتُ رَجُلًا إِذَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا نَفَعَنِي اللهُ مِنْهُ بِمَا شَاءَ أَنْ يَنْفَعَنِي، وَإِذَا حَدَّثَنِي أَحَدٌ مِنْ أَصْحَابِهِ اسْتَحْلَفْتُهُ، فَإِذَا حَلَفَ لِي صَدَّقْتُهُ، قَالَ:
وَحَدَّثَنِي أَبُو بَكْرٍ وَصَدَقَ أَبُو بَكْرٍ رَضِيَ اللهُ عَنْهُ، أَنَّهُ قَالَ : سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وسَلَّمَ يَقُولُ: مَا مِنْ عَبْدٍ يُذْنِبُ ذَنْبًا، فَيُحْسِنُ الطُّهُورَ ، ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يَسْتَغْفِرُ اللَّهَ إِلَّا غَفَرَ اللَّهُ لَهُ، ثُمَّ قَرَأَ قَرَأَ هَذِهِ الْآيَةَ : وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ إِلَى آخِرِ الْآيَةِ.
Asma bin al-Hakam al-Fazari narrates: I heard Ali [RA] say, “I was such a person that when I heard a hadith directly from the Messenger of Allah [PBUH], Allah would grant me the benefit He intended through it. And when one of his Companions narrated a hadith to me, I would ask him to swear an oath. If he swore by Allah, I would accept his statement. But when Abu Bakr (RA) narrated a hadith to me—and Abu Bakr spoke the truth (meaning I did not require an oath from him)—he said that he heard the Messenger of Allah [PBUH] say: ‘Whenever a person commits a sin, then performs ablution thoroughly, stands to pray two units of prayer, and then seeks Allah’s forgiveness for his sin, Allah will forgive him.’
Then Ali recited the following verse: “God befriends those people who are thorough in their deeds and such are they that if they commit a lewd act or do something evil to themselves,” [Surah Ale Imran, 3:135].” (Sunan Abi Dawood, No. 1335)
Explanation and Elucidation
In order to verify the reports transmitted by individual narrators (Akhbar Ahad), different Companions of the Prophet (PBUH) employed various methods based on their personal knowledge, understanding, and inclination. For instance, Abu Bakr (RA) and Umar (RA) would, in significant matters, request a second witness from the narrator who reported a hadith of the Prophet (PBUH) (Bukhari, No. 6543; Musnad Ahmad, No. 17670). From the aforementioned statement of Ali (RA), it is evident that he generally adopted the method of requiring an oath from the narrator. However, due to his trust in the truthfulness and integrity of Abu Bakr (RA), he did not demand an oath from him.
Referencing and Variant Chains of Transmission
This narration has also been transmitted in the following sources:
Sunan al-Tirmidhi, No. 408.
Sunan Ibn Majah, No. 1390.
Musnad Ahmad, No. 2.
Al-Sunan al-Kubra, al-Nasai, No. 9878.
Musnad al-Tayalisi, No. 1.
Musnad al-Humaydi, No. 1.
Al-Mujam al-Awsat, al-Tabarani, No. 590.
Musannaf Ibn Abi Shaybah, No. 7529.
(6)
عَنْ صِلَةَ بْنِ زُفَرَ ، قَالَ : كَانَ عَلِيٌّ إِذَا ذُكِرَ عِنْدَهُ أَبُو بَكْرٍ قَالَ: السَّبَّاقَ تَذْكُرُونَ السَّبَّاقَ تَذْكُرُونَ، وَالَّذِي نَفْسِي بِيَدِهِ مَا اسْتَبَقْنَا إِلَى خَيْرٍ قَطُّ إِلَّا سَبَقَنَا إِلَيْهِ أَبُو بَكْرٍ.
Sila bin Zafar narrates that when the name of Abu Bakr (RA) was mentioned in the presence of Ali (RA), he would say: “You are mentioning a person of extraordinary precedence. You are mentioning a person of extraordinary precedence. By Allah, whenever we intended to advance toward any righteous deed, Abu Bakr would accomplish it before us.” (Al-Mujam Al-Awsat, Al-Tabarani, No. 7300)
Explanation and Elaboration
The mention of this characteristic of Abu Bakr (RA) has occurred in well-known narrations through Umar (RA), who on multiple occasions acknowledged this virtue of Abu Bakr (RA). On one occasion, he went to inform Abdullah ibn Masud (RA) about the words of praise the Prophet (PBUH) had said regarding him, but Abu Bakr (RA) had already conveyed this to him before Umar (RA) could. Upon this, he said:
وما استبقنا إلى خير، إلا سبقني إليه أبو بكر.
Whatever good deed I try to excel in, Abu Bakr always surpasses me in it. (Musnad Ahmad, No. 4033)
Similarly, on one occasion, he brought half of his household belongings to give in charity. Upon learning that Abu Bakr (RA) had brought all of his household belongings, he said the same sentence (Musnad al-Faruq, Ibn Kathir, No. 802).
At the time of the army’s departure for the battle against the Romans, Umar (RA) also mentioned this attribute of Abu Bakr (RA) (Jami al-Ahadith, Jalal al-Din al-Suyuti, No. 27855).
Referencing and the Divergence of Narration Chains
This narration from Ali (RA) is apparently transmitted only through the chain of Sila ibn Zafar. In addition to al-Tabarani, it has also been cited by al-Asami and Muhibb al-Din al-Tabari, referencing Ibn al-Samman’s Al- Muwafaqah (Simṭ al-Nujum al-Awali fi Anba al-Awail wa al-Tawali, al-Asami 2/439; Al-Riyaz al-Nazrah fi Manaqib al-‘Ashrah, al-Tabari 1/175).
[To be continued…]