Name/Title

Mosques

Obedience

It has also been mentioned in a narration that he was called Dhun-Nurain due to the fact that he recited a large portion of the Holy Quran during the Tahajud prayer [predawn voluntary prayer] every night. Since the Holy Quran is light and so is waking in the night to offer prayers, he became known as Dhun-Nurain, or the possessor of two lights.

(Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman (ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 16)

Another title was “Thani Ihtnain” [one of the two]. Hazrat Abu Bakr Siddiqra was given the title of Thani Ithnain by Allah the Almighty. Allah the Almighty stated:

إِلَّا‭ ‬تَنصُرُوهُ‭ ‬فَقَدۡ‭ ‬نَصَرَهُ‭ ‬اللّٰهُ‭ ‬إِذۡ‭ ‬أَخۡرَجَهُ‭ ‬الَّذِينَ‭ ‬كَفَرُواْ‭ ‬ثَانِيَ‭ ‬اثۡنَيۡنِ‭ ‬إِذۡ‭ ‬هُمَا‭ ‬فِي‭ ‬الۡغَارِ‭ ‬إِذۡ‭ ‬يَقُولُ‭ ‬لِصٰحِبِهِۦ‭ ‬لَا‭ ‬تَحۡزَنۡ‭ ‬إِنَّ‭ ‬اللّٰهَ‭ ‬مَعَنَاۖ‭ ‬فَأَنزَلَ‭ ‬اللّٰهُ‭ ‬سَكِينَتَهُۥ‭ ‬عَلَيۡهِ‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬

“If you help him not, then know that Allah helped him even when the disbelievers drove him forth while he was one of the two when they were both in the cave, when he said to his companion, ‘Grieve not, for Allah is with us.’ Then Allah sent down His peace on him.” [Ch.9: V.40]

The Promised Messiah (as) states:

“During a period of great hardship and difficulty, Allah the Almighty comforted His Prophet (sa) through him. He was honoured by being granted the title of Al-Siddiq [the truthful] and he enjoyed the nearness of the Holy Prophet (sa). Moreover, Allah the Almighty bestowed upon him the title of being ‘one of the two’ and counted him amongst His most chosen servants …”

“Can you point towards any other man who has been referred to as ‘one of the two’, who has been named a close companion of the Prophet (sa) of both realms, and who has been made a recipient of the blessings enshrined in the words ‘Allah is with us’, and who has been declared as one of the two individuals who were granted divine succour? Do you know of anyone else who has been praised in the Quran in such a manner? Or whose character has been secured against all doubts and suspicions? Or regarding whom it has been stated, not as mere conjecture, but rather in clear and emphatic verses of the Holy Quran that he was among those accepted by God?

“By Allah, I cannot find anyone other than Hazrat Abu Bakr al-Siddiqra who has received such special and clear mention in the Scripture of the Lord of the Ancient House [Ka‘bah]. Therefore, if you are in doubt concerning that which I have said, or if you think that I have deviated from the truth, then quote even a single instance of another individual being mentioned in such terms in the Quran, if you are indeed truthful.”

(Sirr-ul-Khilafah, Urdu translation of Sirr-ul-Khilafah , pp. 60, 63-64)

The Promised Messiah (as) wrote this in Sirr-ul-Khilafah.

Hazrat Muhammad (ra) bin Maslamah was known by the titles of Abu Abdillah, Abu Abdir Rahman and Abu Saeed. According to Allamah ibn Hajar, the title of Abu Abdillah is more authentic. According to one narration, he was born 22 years before the Holy Prophet (sa) was appointed to the station of prophethood and was among those people who was named Muhammad in the time of the jahiliyyah era [era prior to the advent of Islam].

(Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 338, Muhammad (ra) bin Maslamah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al-Isabah Fi Tamyeez Al Sahabah, Vol. 6, p. 28, Muhammadra bin Maslamah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) (Usdul Ghabah, Vol. 5, p. 106, Muhammad (ra) bin Maslamah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

The Jews of Medina were anticipating the advent of a prophet, who, according to the prophecy of Moses (as), would be named Muhammad. When the Arabs came to know of this, they began to name their children Muhammad. In the books pertaining to the life and character of the Holy Prophet (sa), the people who were named Muhammad as a good omen numbered between three and fifteen. Allama Suhaili, who has written a commentary on Sirat Ibn Hisham has recorded three individuals with the name Muhammad. Allama Ibn Atheer has recorded six names, whereas Abdul Wahab Sheraani has recorded fifteen names.

For information and [general] knowledge, I will list the fifteen names:

Muhammad bin Sufyan, Muhammad bin Uhayhah, Muhammad bin Humran, Muhammad bin Khuza‘i, Muhammad bin Adi, Muhammad bin Usama, Muhammad bin Barah, Muhammad bin Harith, Muhammad bin Harimaaz, Muhammad bin Khauli, Muhammad bin Yahmadi, Muhammad bin Zaid, Muhammad bin Usaidi, Muhammad Fuqami and Muhammadra bin Maslamah.

(Muhammadun Rasulullah Walladhina Ma‘ahu, Abdul Hameed Jaudah al-Sahaar, Vol. 2, pp. 111-112, Maktabah Misr) (Al Raud-ul-Anf, Vol. 1, p. 280, Dar-ul-Kutub Al-Ilmiyyah, Beirut) (Usdul Ghabah, Vol. 5, p. 72, Muhammad (ra) bin Uhayhah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Kashful Ghummah ‘An Jami’il Ummah, al Shi‘rani, Vol. 1, pp. 283-184, Dar-ul-Kutub al-Ilmiyyah, 1998) (Al-Isabah Fi Tamyeez Al-Sahabah, Vol. 6, p. 28, Muhammad (ra) bin Maslamah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Hazrat Zubair’s (ra) title was Abu Abdullah. Initially, his mother, Hazrat Safia (ra) gave him the title of Abu Tahir, which was given to him as it was the title of her brother, Zubair bin Abdul Muttalib. However, Hazrat Zubair bin al-Awwam (ra), gave himself the title after his son, Abdullah, which later became more famous.

Awwahun

Another title was “Awwahun”, which means extremely forbearing and tender-hearted. It is recorded in Tabaqat al-Kubra that Hazrat Abu Bakr (ra) was called Awwahun due to his tenderness and kindness.

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 127)

He was called “Awwahun Munib”, which means tender-hearted and oft-returning to God. It is recorded in Tabaqat al-Kubra that the narrator heard Hazrat Ali (ra) say whilst standing at the pulpit, “Listen closely, Hazrat Abu Bakr (ra) was very tender-hearted and oft-returning to God. Listen closely, Allah the Almighty granted Hazrat Umar (ra) good-will, as a result of which he was a well-wisher.”

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 127)

Siddiq

Then, the reason for his title of Siddiq is also mentioned. Allama Jalaluddin al-Suyuti writes:

“As far as the title ‘Siddiq’ is concerned, it is said that this title was given to him during the period of jahiliyyah [era of ignorance prior the advent of Islam]. This was owing to the truthfulness demonstrated by him. It is also said that due to him immediately testifying to the news that the Holy Prophet (sa) would disclose to him, he was referred to as ‘Siddiq’.”

(Jalaluddin Abd al-Rahman bin Abi Bakr al-Suyuti, Tarikh al-Khulafa [Beirut, Lebanon: Dar al-Kitab al-Arabi, 1999], pp. 28-29)

Hazrat Aisha (ra) relates that when the Holy Prophet (sa) was taken to Baitul Maqdis and the Al-Aqsa Mosque (referring to the incident of Isra [the spiritual night journey]), people began to discuss this the next morning, after having been informed of the news. Among the people were some who had accepted the Holy Prophet (sa) and had testified to his claim but distanced themselves. (There were some who were of weak faith.)

At that time, some of the hypocrites came running to Hazrat Abu Bakr (ra) and said, “Have you heard about your companion? He is claiming that he was taken to Baitul Maqdis last night.” Upon this, Hazrat Abu Bakr (ra) asked whether the Holy Prophet (sa) had actually said this, to which the people replied in the affirmative. Hazrat Abu Bakr (ra) stated that if the Holy Prophet (sa) had said this then this was surely the truth. People asked Hazrat Abu Bakr (ra) whether he was testifying to the fact that the Holy Prophet (sa) went to Baitul Maqdis the previous night and returned before the morning. (This was because Baitul Maqdis was approximately at a distance of 1,300 kilometres from Mecca.) Hazrat Abu Bakr (ra) replied, “Yes, I attest to that and I will also attest to that which may seem to be even more improbable.” Hazrat Abu Bakr (ra) then stated, “I also testify to the heavenly news which is revealed to the Holy Prophet (sa) every morning and every night.” For this reason, Hazrat Abu Bakr (ra) was known by the title of Siddiq.

(Al-Mustadrak ala al-Sahihain lil Hakim, Kitab Marifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 4458)

Abu Wahb, the freed slave of Hazrat Abu Hurairahra, relates that the Holy Prophet (sa) once said, “The night I was taken [to Baitul Maqdis] (i.e. the incident of Isra), I said to Gabriel, ‘Surely, my people will not attest to me’”, meaning people would not believe him. “Gabriel said:

يُصَدِّقُكَ‭ ‬أَبُوْ‭ ‬بَكْرٍ‭ ‬وَهُوَ‭ ‬الصِّدِّيْقُ‬‬‬‬

“‘Abu Bakr will attest to you, for he is truthful (Siddiq).’” This is recorded in Tabaqat al-Kubra.

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Bakr Siddiq [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 167) *

Siddiq (The Promised Messiah’s (as) Narration)

The Promised Messiah (as) states:

“Allah the Almighty knows best the qualities which were found in Hazrat Abu Bakr (ra) that led the Holy Prophet (sa) to call him Siddiq. The Holy Prophet (sa) also said that the reason for Hazrat Abu Bakr’s (ra) excellence is owing to that which is found in his heart, and upon pondering closely, it becomes clear that it is difficult to find a similar example to the degree of truthfulness exhibited by Hazrat Abu Bakr (ra). The reality is that in any era, when one tries to achieve the lofty standards of Siddiq, it is necessary that they strive as much as possible to establish the nature and qualities of Abu Bakr (ra) within themselves and to then pray as much as possible. Until one does not allow the qualities of Abu Bakr (ra) to overtake them, and does not become imbued with the same qualities, he cannot attain the lofty standards of being Siddiq.”

(Malfuzat, Vol. 1, pp. 372-373)

Siddiq (Hazrat Musleh Mau'd's (ra) Narration)

Hazrat Musleh-e-Maud (ra) states:

“Hazrat Aisha (ra) relates that when the incident of Isra [i.e. the Spiritual Night Journey] took place, people went running to Hazrat Abu Bakr (ra) and asked him whether he was aware of what his friend was saying. He asked them what it was that he was saying. They replied, ‘He says that he travelled to Baitul Maqdis at night and then returned.’”

Hazrat Musleh-e-Maud (ra) further writes:

“Had the Holy Prophet (sa) mentioned the incident of the Mi‘raj [i.e. the Spiritual Ascension] having occurred at the same time as being part of the same incident, the disbelievers would have raised more of an issue with that aspect; however, they only said that the Holy Prophet (sa) claimed that he travelled to Baitul Maqdis in the night.

“When Hazrat Abu Bakr (ra) attested to what the Holy Prophet (sa) said, the people said, ‘Do you accept this which goes against logic?’ Hazrat Abu Bakr (ra) said, ‘I also accept the fact that divine words are revealed to him by day and by night.’”

(Tafsir-e-Kabir, Vol. 4, p. 286)

Amir al-Shakirin

“Amir al-Shakirin” was another title of Hazrat Abu Bakr (ra), meaning the leader of the grateful. Hazrat Abu Bakr Siddiq (ra) was known as Amir al-Shakirin because of how grateful he was. It is recorded in Umdat al-Qari that Hazrat Abu Bakr (ra) would be called by the title of Amir al-Shakirin.

(Umdatul-Qari, Kitab Bad‘ al-Khalq, Bab Manaqib al-Muhajirin wa Fadlihim, Vol. 16, p. 260, Dar Ihya al-Turath al-Arabi, Beirut, 2003)

Sahub-ul-Rasul

Another title of Hazrat Abu Bakr (ra) is “Sahib-ul-Rasul”, which means “the Companion of the Messenger (sa)”.

Hazrat Abu Bakr (ra) states that he once addressed a gathering and asked, “Who among you shall recite Surah al-Taubah?” One of them stated, “I will.” When he reached the verse:

إِذۡ‭ ‬يَقُولُ‭ ‬لِصٰحِبِهِۦ‮ ‬لَا تَحۡزَنۡ‬‬‬

That is, “When he said to his Companion, ‘Grieve not …’” [Ch.9: V.40], Hazrat Abu Bakr (ra) began to cry and said, “By God, I was that very companion of the Holy Prophet (sa).”

(Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Ard Rasul Allahsa Nafsihi … [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 54)

Adam-e-Thani

Another title of Hazrat Abu Bakr (ra) was “Adam-e-Thani” [the Second Coming of Adam]. This title of Hazrat Abu Bakr (ra) was granted to him by the Promised Messiah (as). In one of his letters, the Promised Messiah (as) states:

“For Islam, Abu Bakr (ra) was the second coming of Adam; similarly, if Hazrat Umar Farooqra and Hazrat Uthman (ra), may Allah be pleased with both of them, did not show sincerity in the trust bestowed upon them, then it would be impossible for us to consider even one verse of the Quran to be from Allah the Almighty.”

(Maktubat-e-Ahmad, Vol. 2, p. 151, Maktub number 2, Maktub banam Hazrat Nawab Muhammad Ali Khan Sahib, Rabwah)

In Sirr-ul-Khilafah, the Promised Messiah (as) states – the translation of which is: “By God, Hazrat Abu Bakr (ra) was the second coming of Adam for Islam and the foremost manifestation of the spiritual grace of the Holy Prophet (sa), the Best of Creation.”

(Sirr-ul-Khilafah, Urdu translation of Sirr al-Khilafah, pp. 51-52)

Khalil-ul-Rasul

Another title of Hazrat Abu Bakr (ra) was “Khalil-ul-Rasul” [A Friend of the Messenger (sa)]. In various biographies, “Khalil-ul-Rasul” has been mentioned as one of the titles of Hazrat Abu Bakr (ra). This is based upon a narration found in the books of ahadith in which the Holy Prophet (sa) mentioned that if he were to make someone a close friend [Khalil] it would be Abu Bakr (ra). It is narrated by Ibn Abbas in Sahih Bukhari that during his final illness, the Holy Prophet (sa) stated, “If I was to take someone as a close friend [Khalil] from among the people, it would be Hazrat Abu Bakr. However, the friendship and brotherhood in Islam is most superior. Close all the doors in this mosque except for the door of Abu Bakr.”

(Sahih al-Bukhari, Kitab al-Salah, Bab al-Khaufah wa al-Mumir fi al-Masjid, Hadith 467)

Our Research Cell has raised a question here [with regard to this title] and it is a valid point. They state that this hadith only mentions that if the Holy Prophet (sa) was to take someone as a close friend it would have been Hazrat Abu Bakr (ra), but he did not actually make him one. This has been explained by the Promised Messiah (as) in one place. The Promised Messiah (as) states:

“The explanation of the statement of the Holy Prophet (sa) whereby he mentioned that if he was to take someone as a close friend in this world, then it would have been Hazrat Abu Bakr (ra).”

Expounding upon this, the Promised Messiah (as) states:

“This particular statement needs explanation because the Holy Prophet (sa) considered Hazrat Abu Bakr (ra) as a friend of his. Then what does this [hadith] mean? The fact of the matter is that a close friendship [khullat] is a bond that becomes deeply ingrained within a person. However, it is only befitting to establish a relationship of such a nature with Allah the Almighty alone. With everyone else, one simply forms a bond of brotherhood and kinship. The very meaning of the word ‘khullat’ is for something to take root (this is the highest form of its definition) just like the love for Yusuf had become deeply rooted in Zulaikhah. This is the very meaning of the pure words of the Holy Prophet (sa) in that no one can be held as an equal in one’s love for Allah the Almighty. If the Holy Prophet (sa) was to take someone as a very close friend in this world then it would have been Abu Bakr.”

(Malfuzat, Vol. 8, p. 277)

Allah the Almighty holds a distinct station and no one else can occupy that rank. But in terms of the general friendships that are formed in this world, Abu Bakr (ra) was indeed a friend of the Holy Prophet (sa), but even then this friendship with him was not like that of his bond of close friendship that he shared with Allah the Almighty. It is impossible for a prophet, and particularly for the Holy Prophet (sa), to take someone as a close friend just like their bond of friendship they shared with Allah the Almighty. This was not possible at all. However, if it were possible to form a friendship in worldly terms, then the Holy Prophet (sa) stated that Abu Bakr (ra) had the greatest right for this.

Atique

Then, with regard to the titles of Hazrat Abu Bakr (ra), there are two titles which are well-known; one is Atiq and the other Siddiq. With regard to why he was called Atiq, it is mentioned that Hazrat Aisha (ra) stated that once, Hazrat Abu Bakr (ra) went to the Holy Prophet (sa), and the Holy Prophet (sa) said to him,

أَنْتَ‭ ‬عَطِيْقُ‭ ‬اللّٰهِ‭ ‬مِنَ‭ ‬النَّارِ‬‬‬‬

“You have been saved by Allah, from the fire”. Thus, from that day onward, he was given the title of Atiq.

(Sunan al-Tirmidhi, Abwab al-Manaqib, Bab Tasmiyihi Atiqan, Hadith 3679)

There are some historians who believe that Atiq was not the title of Hazrat Abu Bakr (ra), but was his actual name. However, this is not correct. Allama Jalaluddin al-Suyuti writes in Tarikh al-Khulafa,with reference to Imam Nawawi, that Hazrat Abu Bakr’s (ra) name was Abdullah, and this is more commonly accepted and correct. There are also some who say that his name was Atiq; however, the point upon which most scholars agree upon is that Atiq was his title, not his name.

(Jalaluddin Abd al-Rahman bin Abi Bakr al-Suyuti, Tarikh al-Khulafa, p. 27, Dar al-Kitab al-Arabi, Beirut, 1999)

The reason for being called Atiq as recorded in Sirat Ibn Hisham is that it was due to the beauty of his countenance and his overall elegance and grace.

(Ibn Hisham, Al-Sirah al-Nabawiyyah, Islam Abi Bakr wa man ma‘ahu [Beirut, Lebanon: Dar Ibn Hazm, 2009], p. 117)

The following reasons for being called Atiq have been recorded in the commentary of Sirat Ibn Hisham; Atiq means al-Hasano; in other words, one who possesses excellent qualities. In other words, he was safeguarded from any condemnation and shortcomings.

It is also said that he was called Atiq because none of his mother’s children would remain alive, and she vowed that if she ever had a child, she would name him Abdul Ka‘bah and would devote the child for the service of the Ka‘bah. When he remained alive and grew into a young man, he was called Atiq, i.e. one who was saved from death.

(Ibn Hisham, Al-Raud al-Unf fi Tafsir al-Sirah al-Nabawiyyah, Vol. 1, Islam Abi Bakr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, Edition 1], p. 430)

There are also various other reasons found for being called Atiq; according to some, he was called Atiq because there was no blemish in his ancestry whereby someone could raise an allegation against it.

(Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abdullah bin Abi Quhafah [Beirut, Lebanon: Dar al-Jil, 2002], p. 963)

Another meaning of Atiq is ancient or old; thus, Hazrat Abu Bakr (ra) was also called Atiq because he had always been one to carry out virtuous and good deeds.

(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], p. 146)

Similarly, he was also called Atiq because of being the foremost to accept Islam and in doing good works.

(Umdat al-Qari, Kitab Bad‘ al-Khalq, Bab Manaqib al-Muhajirin wa Fadlihim, Vol. 16, p. 260, Dar Ihya al-Turath al-Arabi, Beirut, 2003)

Thani Ithnain

Another title was “Thani Ihtnain” [one of the two]. Hazrat Abu Bakr Siddiqra was given the title of Thani Ithnain by Allah the Almighty. Allah the Almighty stated:

The Promised Messiah (as) states:

(Sirr-ul-Khilafah, Urdu translation of Sirr-ul-Khilafah , pp. 60, 63-64)

The Promised Messiah (as) wrote this in Sirr-ul-Khilafah.

Khalifatu Rasulillah

It is also recorded that aside from Atiq and Siddiq, Abu Bakr (ra) had other titles as well, such as “Khalifatu Rasulillah” [The Khalifa of the Messenger (sa) of Allah]. Hazrat Abu Bakr (ra) was also known as Khalifatu Rasulillah, as it is recorded in a narration that a person once said to Hazrat Abu Bakr (ra):

خَلِيْفَةُ‭ ‬رَسُوْلِ‭ ‬اللّٰهِ‬‬

“O Khalifa of Allah!” Hazrat Abu Bakr (ra) said, “Do not say Khalifa of Allah; rather, say Khalifa of the Messenger (sa) of Allah.”

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Dhikr Bai‘at Abi Bakr Siddiq [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 137)

That is, he was the successor to the Holy Prophet (sa) and he was content with this. In the commentary of Sahih Bukhari, Allama Badr al-Din Aini states that historians are unanimous in the fact that Hazrat Abu Bakr (ra) was known as Khalifatu Rasulillah, and of course, this title was given to him after the demise of the Holy Prophet (sa) when he became a Khalifa.

(Umdatul-Qari, Kitab Bad‘ al-Khalq, Bab Manaqib al-Muhajirin wa Fadlihim, Vol. 16, p. 260, Dar Ihya al-Turath al-Arabi, Beirut, 2003)

Thus, it cannot be said that this title was from the time of the Holy Prophet (sa); rather, this title was given to him by the people after the time of the Holy Prophet (sa), or Hazrat Abu Bakr (ra) chose this title for himself.

(Maktubat-e-Ahmad, Vol. 2, p. 151, Maktub number 2, Maktub banam Hazrat Nawab Muhammad Ali Khan Sahib, Rabwah)

(Sirr-ul-Khilafah, Urdu translation of Sirr al-Khilafah, pp. 51-52)

The title of Hazrat Umar (ra) was Abu Hafs.

(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Umar (ra) bin al-Khattab [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], p. 484)

Hazrat Ibn Abbas (ra) relates that on the day of the Battle of Badr, the Holy Prophet (sa) said to his companions:

“I have heard that some of the members of the Banu Hashim and a few others have been forced against their will to come along with the Quraish and they do not wish to fight against us. Therefore, whosoever amongst you comes up against anyone from the Banu Hashim, he should not kill him. And whoever sees Abu Al-Bakhtari, should not kill him. And whoever sees Abbas bin Abdil Muttalib” who was the paternal uncle of the Holy Prophet (sa), “should not kill him. This is because all of these people have been forced to come with the Quraish.”

Hazrat Ibn Abbas (ra) relates that Hazrat Abu Huzayfara bin Utbah stated, “Are we to kill our fathers, sons, brothers and other relatives and let Abbas live. By God, if I find him”, i.e. Abbas, “I will kill him with my sword.”

The narrator states that when news of this reached the Holy Prophet (sa), he addressed Hazrat Umar (ra) bin Al-Khattab by saying “O Abu Hafs!” Hazrat Umar (ra) states, “I swear by Allah, this was the first time that the Holy Prophet (sa) addressed me with the title of ‘Abu Hafs’.”

The Holy Prophet (sa) then stated, “Will a sword be struck against the face of the uncle of the Messenger (sa) of Allah?” Hazrat Umar (ra) submitted, “O Messenger (sa) of Allah! Grant me permission to sever the head of the individual who has uttered these words. By Allah, he” i.e. Abu Huzayfa, “has displayed hypocrisy.” Hazrat Abu Huzayfara would later say, “Ever since I uttered those words on that day, I had never felt at ease and was always anxious owing to what I had said, and only martyrdom could serve as an atonement for this.” Thus, Hazrat Abu Huzayfara attained martyrdom in the Battle of Yamamah.

(Ibn Hisham, Sirat Ibn Hisham, Vol. 1, Bab Ghazwat Badr [Egypt: Mustafa al-Babi, 1955], p. 429)

Hazrat Aisha (ra) states that the Holy Prophet (sa) gave Hazrat Umar (ra) the title of Farooq.

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], p. 143)

We find a narration regarding the context of this in which Hazrat Ibn Abbas (ra) relates:

“I enquired of Hazrat Umar (ra) as to how he was given the title of Farooq. He replied, ‘Hazrat Hamzah (ra) accepted Islam three days before I did. Coincidentally I headed to the Holy Mosque and Abu Jahl approached the Holy Prophet (sa), hurling abuse at him. Following this, he informed Hazrat Hamzah (ra) of what he had done.

“When Hazrat Hamzah (ra) came to know of this, he took his bow and headed towards the Ka‘bah. He stood in front of the gathering of the Quraish in which Abu Jahl was seated, leaning on his bow and glaring at Abu Jahl. Sensing displeasure from Hazrat Hamzah’s (ra) face, Abu Jahl said, ‘O Abu Ammarah!’ This was the title of Hazrat Hamzah (ra). ‘What is the matter?’ Hearing this, Hazrat Hamzah (ra) struck his bow on Abu Jahl’s face with such force that his cheek was cut and it started bleeding. Fearing his rage, the Quraish immediately put an end to the quarrel.” The narrator states that he did not personally witness what Hazrat Umar (ra) narrated about that day.

“Three days after this incident I went out and on the way, I met a person from the Banu Makhzum. I asked, ‘Have you forsaken the religion of your forefathers and adopted the religion of Muhammad (sa)?’ He replied, ‘What would it matter if I have done so? They too have done so over whom you have more right than myself.’ Hazrat Umar (ra) then asked, ‘Who do you speak of?’ He answered, ‘Your sister and brother-in-law.’ Hazrat Umar (ra) states, ‘Having heard this, I went to my sister’s house and found the door locked. I could hear some whispers from inside. The door was then opened for me and I entered. I then asked them, “What did I just hear you saying?” They replied, “What did you hear?” During the conversation, the matter escalated and I grabbed my brother-in-law by his head and struck him, causing him to bleed. My sister got up and held me by the head saying, “This happened against your wishes, i.e. our acceptance of Islam.”’”

In any case, in another narration there is mention of his sister also being injured. Hazrat Umar (ra) says, “When I saw the blood of my brother-in-law”, or it could have been that of his sister, “in that moment, I felt ashamed so I sat down and said, ‘Show me this parchment.’ My sister replied, ‘Only the pure can touch it. If you speak the truth, go and wash yourself.’ So I washed myself and came and sat down. They brought the parchment to me on which it was written:

بِسْمِ‭ ‬اللّٰهِ‭ ‬الرَّحْمٰنِ‭ ‬الرَّحِيْمِ‬‬‬‬‬‬‬‬‬

“[In the name of Allah, Most Gracious, Ever Merciful.] I said, ‘These names are very pure and virtuous.’ Then it was written:

طٰهٰ مَا اَنْزَلْنَا عَلَيْكَ الْقُرْاٰنَ لِتَشْقٰى

“[Ta Ha. We have not sent down the Quran to thee that thou shouldst be distressed] and he read up to:

لَهُ‭ ‬الْاَسْمَآءُ‭ ‬الْحُسْنٰى‬‬‬‬‬‬

“[(He is) Allah. There is no God but He. His are the most beautiful names.]” These were the verses 2-9 of Surah Ta Ha.

Hazrat Umar (ra) states:

“I developed a great degree of respect in my heart for these words. I then said, ‘The Quraish flee from this, but I have accepted Islam,’ and asked, ‘Where is the Holy Prophet (sa)?’ My sister answered, ‘He is in Dar al-Arqam.’ I reached there and knocked on the door. The companions gathered around. Hazrat Hamzah (ra) asked them, ‘What is the matter with you people?’ They replied, ‘Umar!’ Hazrat Hamzah (ra) then said, ‘Even if it is Umar, open the door for him if he is standing outside. If he has come with good intentions, we shall accept him. But if he has come with evil intentions we shall slay him.’”

The Holy Prophet (sa) also heard this. He went outside, then Hazrat Umar (ra) recited the declaration of faith, upon which all the companions present there exclaimed, “Allah is the Greatest” [Allahu Akbar], which was heard by all the people of Mecca. Hazrat Umar (ra) continues, “I then asked, ‘O Messenger (sa) of Allah, are we not on the truth?’ The Holy Prophet (sa) answered, ‘Indeed.’ I then asked, ‘Then why do we keep our religion hidden?’ Thereafter we formed two rows and set forth; I was in one of the rows and Hazrat Hamzah (ra) was in the other, until we reached Masjid Al-Haram and entered it. Thereupon, when the Quraish saw me and Hazrat Hamzah (ra) they were overcome with such grief and pain, the likes of which they had never felt before. Thus, on that day, the Holy Prophet (sa) gave me the name ‘Farooq’ because Islam was strengthened and truth and falsehood were distinguished from one another.”

(Jalaluddin Abd al-Rahman bin Abi Bakr al-Suyuti, Tarikh al-Khulafa, pp. 91-92, Lebanon, 1999)

Ayyub bin Musa relates:

“The Holy Prophet (sa) stated, ‘Undoubtedly Allah the Almighty has placed the truth in the words and heart of Hazrat Umar (ra) and he is the Farooq, for Allah the Almighty has distinguished between truth and falsehood through him.’”