Response To: "The Final Cut: Abu Bakr In The Cave"

The subsequent is a written response to a video titled "The Final Cut: Abu Bakr In The Cave", which was uploaded on the YouTube channel, "The Purified Truth", on July 26th, 2020.

Allah, the Exalted, says in the Glorious Quran:

﴿إلا تنصروه فقد نصره الله إذ أخرجه الذين كفروا ثاني اثنين إذ هما في الغار إذ يقول لصاحبه لا تحزن إن الله معنا فأنزل الله سكينته عليه وأيده بجنود لم تروها وجعل كلمة الذين كفروا السفلى وكلمة الله هي العليا والله عزيز حكيم﴾

Translation: ﴾(It does not matter) if you (believers) do not support him, for Allah did in fact support him when the disbelievers drove him out (of Makkah) and he was only one of two. While they both were in the cave, he reassured his companion (Abu Bakr): Do not worry; Allah is certainly with us. So Allah sent down His serenity upon the Prophet, supported him with forces you did not see (the Angels at Badr), and made the word of the disbelievers lowest, while the Word of Allah is supreme. And Allah is the Almighty, the All-Wise﴿

Reference: Quran, Ch:9, V:40.

There exists a consensus among Ahl al-Sunna that this verse was revealed in praise of Abu Bakr (Radiya-llahu-`an-hu) as the esteemed companion of the Prophet (salla-llahu-`alayhi-wa-sallam) in the cave. In contrast, the Twelver Shi'ite tradition displays a divergence of opinions on this matter. A segment of their religious scholarship vehemently deny that Abu Bakr (Radiya-llahu-`an-hu) accompanied the Prophet (salla-llahu-`alayhi-wa-sallam) in the cave. Others who do not dismiss this event contend that the verse does not convey any merit for Abu Bakr (Radiya-llahu-`an-hu) as suggested by "The Purified Truth". Instead, they argue that the verse serves as an indication of his hypocrisy and inadequacy of faith. By invoking the authority of the One who revealed this verse, both of these postulations shall be dispelled.

1.1 Evidencing Abu Bakr's presence in the cave

To provide further clarification, "The Purified Truth" did not explicitly contest the account that Abu Bakr (Radiya-llahu-`an-hu) was the Prophet's companion in this verse. Nevertheless, given that certain Twelver Shia factions endeavor to obscure Abu Bakr's presence in the cave, it is pertinent to first examine the exegeses of Twelver Shi'ite scholarship concerning this verse and its revelation, with the intent of discrediting this notion. In this context, Muhammad Baqir al-Majlisi articulates his perspective in Bihar al-Anwar as follows:

﴿ثاني اثنين إذ هما في الغار﴾ يعني أنه كان هو وأبو بكر في الغار ليس معهما ثالث

Translation: "﴾[...] The second of the two when they were in the cave﴿ Meaning it was him (Prophet Muhammad) and Abu Bakr who were in the cave, and no third person was with them."

Reference: Bihar al-Anwar, Muhammad Baqir al-Majlisi, Vol:19, P:33.

Abu `Ali al-Tabrasi states:

﴿ثاني اثنين﴾ يعني أنه كان هو وأبو بكر ﴿إذ هما في الغار﴾ ليس معهما ثالث

Translation: "﴾[...] Second of the two [...]﴿ Meaning it was him (Prophet Muhammad) and Abu Bakr. ﴾[...] when they were in the cave[...]﴿ there is no third person with them."

Reference: Tafsir Majma` al-Bayan, Abu `Ali al-Tabrasi, Vol:5, P:54.

Abu Ja`far al-Tusi states:

﴿ثاني اثنين﴾ وهو نصب على الحال اي هو ومعه آخر، وهو أبو بكر في وقت كونهما في الغار

Translation: "﴾[...] The second of the two [...]﴿ It is referring to the state of him being there with another, and it is Abu Bakr at the time when they were both in the cave."

Reference: Tafsir al-Tibyan, Abu Ja`far al-Tusi, Vol:5, P:221.

Mulla al-Fayz al-Kashani states:

﴿إذ يقول لصاحبه﴾ وهو أبو بكر

Translation: "﴾[...] When he said to his companion [...]﴿ And it is Abu Bakr."

Reference: al-Tafsir al-Safi, al-Fayz al-Kashani, Vol:2, P:344.

Muhammad Husayn al-Tabataba`i states:

والمراد بصاحبه هو أبو بكر للنقل القطعي.

Translation: "And the intended companion (here) is Abu Bakr due to the clear text."

Reference: Tafsir al-Mizan, Muhammad Husayn al-Tabataba`i, Vol:9, P:279.

Nasir Makarim al-Shirazi states:

﴿ثاني اثنين﴾ وهذا التعبير إِشارة إِلى أنّه لم يكن معه في هذا السفر الشاق إِلاّ رجل واحد، وهو أبو بكر

Translation: "﴾[...] The second of the two [...]﴿ And this expression points to the fact that there was no one else with him in this difficult journey except one man, and he is Abu Bakr."

Reference: Tafsir al-Amthal, Nasir Makarim al-Shirazi, Vol:6, P:57.

Muhammad ibn Nu`man al-Baghdadi, who is more affectionately remembered as 'al-Mufid', states:

أما خروج أبي بكر مع النبي صلى‌ الله‌ عليه‌ وآله فغير مدفوع، وكونه في الغار معه غير مجحود

Translation: "As for Abu Bakr going out with the Prophet, peace and blessings be upon him and his family, then this is not pushed away, and him being in the cave with him, then this is not rejected."

Reference: al-Ifsah, Muhammad ibn Nu`man al-Badghadi, P:185.

In short, early, classical, and contemporary Twelver Shia exegetes do not differ in so far as accepting that Abu Bakr (Radiya-llahu-`an-hu) had accompanied the Prophet (salla-llahu-`alayhi-wa-sallam) in the cave.

1.2 Abu Bakr's invitation to join the Prophet in the cave

"The Purified Truth" initiated their presentation by referencing an extensive, albeit controversial, report transmitted exclusively by Abu `Awana, from Abu Balj al-Wasiti, from `Amr ibn Maymun, who ultimately transmits it from `Abdullah ibn `Abbas (Radiya-llahu-`an-hu). Through this account, "The Purified Truth" aimed to highlight how the Prophet (salla-llahu-`alayhi-wa-sallam) had not actively sought Abu Bakr's companionship; rather, Abu Bakr fortuitously followed him as the Prophet departed from Makkah. In essence, this incident cannot exemplify Abu Bakr's virtue, since the Prophet (salla-llahu-`alayhi-wa-sallam) neither invited nor desired the company of Abu Bakr. The pertinent segment of the extensive narration reads as follows:

ولبس ثوب رسول الله ﷺ ونام فجعل المشركون يرمون كما يرمون رسول الله ﷺ وهم يحسبون أنه نبي الله صلى الله عليه وسلم فجاء أبو بكر فقال يا نبي الله فقال علي إن نبي الله ﷺ قد ذهب نحو بئر ميمون فاتبعه فدخل معه الغار.

Translation: "[...] and he (`Ali), wore the garment of the Messenger of Allah and he slept and made the polytheists believe that he is the Prophet, then Abu Bakr came and said: `O Prophet of Allah! So `Ali replied: The Prophet of Allah went to the well of maymun. So, he (Abu Bakr) followed him and entered the cave with him."

Reference(s): Khasa`is `Ali, al-Nasa`i, P:49, Musnad Imam Ahmad ibn Hanbal, Vol:3, P:332, al-Mustadrak `ala al-Sahihain, al-Hakim, Vol:3, P:143.

"The Purified Truth" subsequently concluded their argument by invoking the opinions of al-Hakim al-Naysaburi, al-Dhahabi, and al-Albani, all of whom have deemed this report reliable. The specific tasa`hih of these scholars, however, will be addressed in due course. In essence, this report remains a subject of scholarly debate within Sunni circles. The controversy primarily stems from three factors. Firstly, Abu Balj has been discredited by a number of prominent hadith critics. Among these critiques, perhaps the most significant originates from Imam al-Bukhari, who characterised Abu Balj in the following manner:

فيه نظر

Translation: "Fihi nazar."

Reference: al-Kamil fi Du`afa` al-Rijal, ibn `Adiy, Vol:9, P:80.

Abu al-Fida, ibn Kathir, explains al-Bukhari’s statement:

من ذلك أن البخاري إذا قال في الرجل: «سكتوا عنه أو فيه نظر فإنه يكون في أدنى المنازل وأردئها عنده، ولكنه لطيف العبارة في التجريح

Translation: "If al-Bukhari says about a man: fihi nazar, or sakatu `anhu then this entails that he is of the lowest and worst rank according to him, but he is mild in his usage of criticism."

Reference: Ikhtisar `Ulum al-Hadith, ibn Kathir, P:118.

Secondly, hadith critics express reservations regarding Abu Balj's unique transmissions, as appears to be the case in this instance given that no other transmitter has corroborated Abu Balj's hadith. Pertaining to this matter, ibn Hibban has commented:

كان ممن يخطئ لم يفحش خطؤه حتى استحق الترك ولا أتى منه ما لا ينفك البشر عنه فيسلك به مسلك العدول فأرى أن لا يحتج بما انفرد من الرواية.

Translation: "He (Abu Balj) was from those who made mistakes. His mistakes were not extreme to the extent that he deserved to be rejected, nor did he come with mistakes that are unnatural for humans to fall into. Therefore, we adopt the way of the fair, so I see that one must not accept what he exclusively narrated on his own."

Reference: al-Majruhin by ibn Hibban, Vol:2, P:464.

Thirdly, `Amr ibn Maymun within this route of transmission may not be the reputable tabi`i who, in fact, never authentically transmitted from `Abdullah ibn `Abbas, but rather the discredited narrator, Maymun Abu `Abdullah. In Sharh `Ilal al-Tirmidhi, ibn Rajab al-Hanbali offers two insightful observations on this possibility. He articulates:

أبو بلج الواسطي يروي عن عمرو بن ميمون عن ابن عباس عن النبي صلى الله عليه وعلى آله وسلم أحاديث – منها حديث طويل في فضل علي أنكرها (الإمام) أحمد في رواية الأثرم. وقيل له: عمرو بن ميمون يروى عن ابن عباس؟ قال: ما أدري ما أعلمه

Translation: "Abu Balj al-Wasiti narrates from `Amr ibn Maymun from ibn `Abbas, from the Prophet, reports and from them is a long narration in the virtues of `Ali which Imam Ahmad has rejected in the narration from al-Athram. He (Imam Ahmad) was questioned:`Amr ibn Maymun narrates from ibn `Abbas? He replied: I do not know. I do not know it."

Thereafter, ibn Rajab adds:

وذكر عبد الغني بن سعيد المصري الحافظ أن أبا بلج أخطأ في اسم عمرو بن ميمون هذا، وليس هو بعمرو بن ميمون المشهور، إنما هو ميمون أبو عبد الله مولى عبد الرحمن بن سمرة، وهو ضعيف.

Translation: "[...] and `Abd al-Ghani al-Masri al-Hafiz said that Abu Balj made a mistake in the name of `Amr ibn Maymun, and it is not the famous `Amr ibn Maymun, rather it is Maymun Abu `Abdullah, the slave of `Abd-al-Rahman ibn Samurah, and he is weak."

Reference: Sharh `Ilal al-Tirmidhi, ibn Rajab al-Hanbali, Vol:2, P:281-282.

In his Tahdhib al-Tahdhib, ibn Hajar al-`Asqalani shares a similar sentiment:

وزعم عبد الغني بن سعيد في أيضاح الاشكال أن أبا بلج روى عنه ابن عباس حديثا في فضل علي عن عمرو بن ميمون غلط فيه.

Translation: "And `Abd al-Ghani ibn Sa`id, in Idah al-Ishkal, claimed that Abu Balj narrated from ibn `Abbas a narration in the virtues of `Ali, from `Amr ibn Maymun, and there is a defect in it."

Reference: Tahdhib al-Tahdhib, ibn Hajar al-`Asqalani, Vol:10, P:394.

A similar possibility is alluded to by ibn Taimiyya in his Minhaj al-Sunna:

أن هذا ليس مسندا، بل هو مرسل لو ثبت عن عمرو بن ميمون، وفيه ألفاظ هي كذب على رسول الله ﷺ.

Translation: "This (chain of narration) is not connected (to the Prophet), rather it is disconnected if it is confirmed that it is indeed from `Amr ibn Mayman. It contains some words that are lies attributed to the Messenger of Allāh."

Reference: Minhaj al-Sunna, ibn Taimiyya, Vol:5, P:34.

Concerning the tas`hih of Imam al-Dhahabi in his al-Talkhis al-Mustadrak, it should be noted that al-Dhahabi is among those who initially considered this report authentic, but subsequently retracted this position, as evidenced by his own explicit statement:

ومن مناكيره عن عمرو بن ميمون، عن ابن عباس أن النبي صلى الله عليه وسلم أمر بسد الأبواب إلا باب علي رضي الله عنه.

Translation: "And from his (Abu Balj) manakir (denounced reports) from `Amr ibn Maymun, from ibn `Abbas, that the Prophet ordered that all the doors should be closed except the door of `Ali."

Reference: Mizan al-`I`tidal, Shams al-Din al-Dhahabi, Vol:4, P:384.

It is equally crucial for the reader to acquaint themselves with the nature of al-Talkhis al-Mustadrak. As per al-Dhahabi, this work was conceived as a condensed version, or an abdridgement, of al-Hakim's al-Mustadrak `ala al-Sahihain, rather than an autonomous assessment of its contents and traditions. He elaborates on this in his Siyar `A`lam al-Nubala:

وبكل حال فهو كتاب مفيد قد اختصرته، ويعوز عملا وتحريرا

Translation: "It is a useful book that I have abridged but it requires sizeable work and editing."

Reference: Siyar `A`lam al-Nubala, Shams al-Din al-Dhahabi, Vol:17, P:176.

The tas`hih of al-Hakim is generally dismissed when solitary due to his perceived leniency, as observed by numerous critics. Imam al-Nawawi has remarked:

وروى الحاكم حديث أنس وقال هو صحيح ولكن الحاكم متساهل كما سبق بيانه مرات والله أعلم.

Translation: "[...] And al-Hakim narrated the hadith of Anas and said it is authentic. However, al-Hakim is lenient as it has been shown many times and Allah knows best."

Reference: Sharh al-Madhab, Abu Zakariyya al-Nawawi, Vol:7, P:64.

Imam al-Dhahabi has stated:

إمام صدوق، لكنه يصحح في مستدركه أحاديث ساقطة، ويكثر من ذلك، فما أدرى هل خفيت عليه فما هو ممن يجهل ذلك، وإن علم فهذه خيانة عظيمة، ثم هو شيعي مشهور بذلك من غير تعرض للشيخين.

Translation: "He is a truthful scholar, but he authenticates in his al-Mustadrak ahadith that are rejected, and he does this a lot. I do not know if this matter was hidden from him. If so, then he is from the one who is ignorant of it. And if he knew then this is a great treachery. And he was known for being a Shia without any opposition to the Shaikhain."

Reference: Mizan al-`I`tidal, Shams al-Din al-Dhahabi, Vol:3, P:608.

Imam al-`Ayni has stated:

وقد عرف تساهل الحاكم في تصحيح الأحاديث المدخولة.

Translation: "And al-Hakim has been known for his leniency in authenticating forged ahadith."

Reference: `Umdat al-Qari Sharh Sahih al-Bukhari, Badr al-Din al-`Ayni, Vol:9, P:118.

Imam ibn al-Qayyim has stated:

فتصحيح الحاكم لا يستفاد منه حسن الحديث ألبتة فضلا عن صحته

Translation: "And the authenticating of al-Hakim cannot be benefitted from in the hadith which is hasan let alone its authenticity."

Reference: al-Furussiyah, ibn al-Qayyim al-Jawziyyah, P:277.

In summary, the veracity of Abu Balj's hadith from `Abdullah ibn `Abbas (Radiya-llahu-`an-hu) cannot be ratified. Lacking this inherently defective report, "The Purified Truth" fail to substantiate their foundational premise that Abu Bakr's companionship in the cave resulted solely from his own, personal desire to follow the Prophet (salla-llahu-`alayhi-wa-sallam). In reality, the account presented by "The Purified Truth" conflicts with the narrative espoused from reports with far stronger routes of transmission, relating this event. Upon assessment, it becomes evident to any impartial enquirer that it was the Prophet (salla-llahu-`alayhi-wa-sallam) who invited Abu Bakr (Radiya-llahu-`an-hu) to depart Makkah alongside him, rather than the inverse. Abu al-Fida ibn Kathir has cited a narration from ibn Ishaq, who provides the following account through his chain of transmission:

قال ابن إسحاق: فحدثني من لا أتهم عن عروة بن الزبير عن عائشة أم المؤمنين أنها قالت: كان لا يخطئ رسول الله ﷺ أن يأتي بيت أبي بكر أحد طرفي النهار، إما بكرة، وإما عشية. حتى إذا كان اليوم الذي أذن الله فيه رسوله ﷺ في الهجرة والخروج من مكة من بين ظهري قومه أتانا رسول الله ﷺ بالهاجرة في ساعة كان لا يأتي فيها، قالت فلما رآه أبو بكر قال: ما جاء رسول الله ﷺ في هذه الساعة إلا لأمر حدث! قالت فلما دخل تأخر له أبو بكر عن سريره فجلس رسول الله ﷺ وليس عند رسول الله ﷺ أحد إلا أنا وأختي أسماء بنت أبي بكر، فقال رسول الله ﷺ: «أخرج عني من عندك» قال: يا رسول الله إنما هما ابنتاي، وما ذاك فداك أبي وأمي؟ قال: «إن الله قد أذن لي في الخروج والهجرة» قالت فقال أبو بكر: الصحبة يا رسول الله؟ قال: «الصحبة» قالت فو الله ما شعرت قط قبل ذلك اليوم أن أحدا يبكي من الفرح حتى رأيت أبا بكر يومئذ يبكي.

Translation: "It was narrated to me from whom I do not accuse (of lying) from `Urwa ibn al-Zubair, from `A`isha, the Mother of the Believers, who said: The Messenger of Allah did not used to make a mistake in coming at one of the two times of the day, either in the early morning or early afternoon, until today which was the day in which Allah gave permission to his Messenger to migrate and go out of Makkah; the Messenger of Allah came to us at midday at a time during which he never used to come. Whereupon Abu Bakr said: What brought the Messenger of Allah here? Unless if there is a matter which had occurred. She (`A`isha) replied: When he came in, Abu Bakr gave up his seat for the Messenger of Allah to sit, and there was no one else in the room except for me and my sister Asma`, daughter of Abu Bakr. The Messenger of Allah said: Tell whoever is with you to leave! He (Abu Bakr) said: `O Messenger of Allah, they are my daughters (i.e., they would not cause any harm). May my father and mother be your ransom. The Messenger of Allah replied: Allah has allowed me to go out and migrate. Abu Bakr said: Together, `O Messenger of Allah? He (the Messenger of Allah) replied: Together! Then she (`A`isha) said: By Allah, I have never seen anyone cry out of happiness until I saw Abu Bakr crying on that day."

Reference: al-Bidaya wa al-Nihaya, ibn Kathir al-Dimishqi, Vol:3, P:178.

This transmission of ibn Ishaq is corroborated by the testimony of `A`isha (Radiya-llahu-`an-ha), as documented in Sahih al-Bukhari. A notable aspect of her account, however, is the manner in which the Prophet (salla-llahu-`alayhi-wa-sallam) is depicted dissuading Abu Bakr from emigrating to Ethiopia, thereby ensuring that he will join him in departing from Makkah. This decision ultimately culminates in their temporary concealment within the cave.

هاجر ناس إلى الحبشة من المسلمين وتجهز أبو بكر مهاجرا فقال النبي صلى الله عليه وسلم على رسلك فإني أرجو أن يؤذن لي فقال أبو بكر أو ترجوه بأبي أنت قال نعم فحبس أبو بكر نفسه على النبي صلى الله عليه وسلم لصحبته وعلف راحلتين كانتا عنده ورق السمر أربعة أشهر قال عروة قالت عائشة فبينا نحن يوما جلوس في بيتنا في نحر الظهيرة فقال قائل لأبي بكر هذا رسول الله صلى الله عليه وسلم مقبلا متقنعا في ساعة لم يكن يأتينا فيها قال أبو بكر فدا لك أبي وأمي والله إن جاء به في هذه الساعة إلا لأمر فجاء النبي صلى الله عليه وسلم فاستأذن فأذن له فدخل فقال حين دخل لأبي بكر أخرج من عندك قال إنما هم أهلك بأبي أنت يا رسول الله قال فإني قد أذن لي في الخروج قال فالصحبة بأبي أنت وأمي يا رسول الله قال نعم قال فخذ بأبي أنت يا رسول الله إحدى راحلتي هاتين قال النبي صلى الله عليه وسلم بالثمن قالت فجهزناهما أحث الجهاز وضعنا لهما سفرة في جراب فقطعت أسماء بنت أبي بكر قطعة من نطاقها فأوكأت به الجراب ولذلك كانت تسمى ذات النطاق ثم لحق النبي صلى الله عليه وسلم وأبو بكر بغار في جبل يقال له ثور فمكث فيه ثلاث ليال يبيت عندهما عبد الله بن أبي بكر وهو غلام شاب لقن ثقف فيرحل من عندهما سحرا فيصبح مع قريش بمكة كبائت فلا يسمع أمرا يكادان به إلا وعاه حتى يأتيهما بخبر ذلك حين يختلط الظلام ويرعى عليهما عامر بن فهيرة مولى أبي بكر منحة من غنم فيريحها عليهما حين تذهب ساعة من العشاء فيبيتان في رسلهما حتى ينعق بها عامر بن فهيرة بغلس يفعل ذلك كل ليلة من تلك الليالي الثلاث

Translation: "Some Muslim men emigrated to Ethiopia whereupon Abu Bakr also prepared himself for the emigration, but the Prophet said (to him): Wait, for I hope that Allah will allow me also to emigrate. Abu Bakr replied: Let my father and mother be sacrificed for you. Do you hope that (emigration)? The Prophet said: Yes. So, Abu Bakr waited to accompany the Prophet and fed two she-camels he had on the leaves of the al-Samur tree regularly for four months. One day while we were sitting in our house at midday, someone said to Abu Bakr: Here is Allah's Messenger coming with his head and a part of his face covered with a cloth-covering at an hour he never used to come to us. Abu Bakr said: Let my father and mother be sacrificed for you, (`O Prophet)! An urgent matter must have brought you here at this hour. The Prophet came and asked the permission to enter, and he was allowed. The Prophet entered and said to Abu Bakr: Let those who are with you, go out. Abu Bakr replied: (There is no stranger); they are your family. Let my father be sacrificed for you, `O Allāh`s Apostle! The Prophet said: I have been allowed to leave (Makkah). Abu Bakr said: I shall accompany you, `O Allāh`s Messenger, let my father be sacrificed for you? The Prophet said: Yes. Abu Bakr said: `O Allāh`s Messenger! Let my father be sacrificed for you. Take one of these two she camels of mine. The Prophet said: I will take it only after paying its price. So, we prepared their baggage and put their journey food in a leather bag. And Asma` bint Abi Bakr cut a piece of her girdle and tied the mouth of the leather bag with it. That is why she was called Dhat al-Nitaq. Then the Prophet and Abu Bakr went to a cave in a mountain called Thawr and remained there for three nights."

Reference: Sahih al-Bukhari, Vol:7, Hadith: 698.

Should "The Purified Truth" remain unpersuaded by the aforementioned evidence, the subsequent commentary found in Tafsir al-`Askari ought to resolve any remaining dispute:

فان الله تعالى قد أوحى إليه: يا محمد إن العلي الاعلى يقرأ عليك السلام، ويقول لك: إن أبا جهل والملا من قريش قد دبروا يريدون قتلك، وآمرك أن تبيت عليا في موضعك، وقال لك: إن منزلته منزلة إسماعيل الذبيح من إبراهيم الخليل يجعل نفسه لنفسك فداءا، وروحه لروحك وقاءا، وآمرك أن تستصحب أبا بكر، فإنه إن آنسك وساعدك ووازرك وثبت على ما يعاهدك ويعاقدك، كان في الجنة من رفقائك، وفي غرفاتها من خلصائك.

Translation: "Indeed, Allah Almighty has revealed to him (i.e., the Prophet): `O Muhammad, the high and most high recites peace upon you, and He says to you, that Abu Jahl and the Chiefs of Quraish are trying to kill you, and I order you to make `Ali sleep in your place, and He said to you that his status is the status of Isma`il who was the sacrifice of the Friend of Allāh, Ibrahim. He will put his soul as a ransom for yours and for your soul a guard. And I order you to take Abu Bakr as your companion, for indeed if he accompanies you, and helps you, and supports you, and stays firm upon what he has promised, then he will be in Paradise, from those who have accompanied you."

Reference: Tafsir al-Imam al-Hassan al-`Askari, P:465-466.

The editor of this work, presumably recognising the implications of this report on his own theological preconceptions, dismissed this narration in the footnotes, providing the following rationale:

لم نعثر في غير هذا الكتاب على دليل الوحي، والامر بهذا الاستصحاب.

Translation: "We have not come across, in a book other than this one, upon what a proof for the revelation, and the order of the accompanying."

Nonetheless, such a justification appears to be rather precipitate and demonstrates a deficiency in criticality. The sole attribution of a tradition to a particular source does not inherently diminish its reliability, unless the chain of transmission or the text itself is demonstrably flawed. A more objective investigator, unencumbered by theological predispositions, may have encountered the following commentary by al-Tustari:

وعلى كل حال لم يكن خروج النبي وأبي بكر إلا بأمر الله تعالى.

Translation: "Anyway, the going out of the Prophet with Abu Bakr was nothing but an order from Allah—the Almighty."

Reference: Majalis al-Mu`minin, Noorullah al-Tustari, P:194.

In summary, the Prophet (salla-llahu-`alayhi-wa-sallam) not only sought Abu Bakr's presence during their departure from Makkah, eliciting their refuge in the cave, but also intended on retaining Abu Bakr for this precise objective by dissuading him from emigrating to Ethiopia. This circumstance represents a singular honour for Abu Bakr (Radiya-llahu-`an-hu) and confers a unique distinction upon him. It shall forever serve as a perpetual testimony to the deep trust and confidence that the Prophet (salla-llahu-`alayhi-wa-sallam) placed in him.

1.3 Meaning of 'Sahib'

"The Purified Truth" presented the following verse, where Allah proclaims:

﴿قال له صاحبه وهو يحاوره أكفرت بالذي خلقك من تراب ثم من نطفة ثم سواك رجلا﴾

Translation: ﴾His companion said to him, during the talk with him: Do you disbelieve in Him Who created you out of dust (i.e., your father Adam), then out of nutfa (mixed semen drops of male and female discharge), then fashioned you into a man?﴿

Reference: Quran, Ch:18, V:37.

"The Purified Truth" posit that if the word 'sahib, or 'companion', can be employed to refer to an unbeliever, or worse, a hypocrite, that this term alone cannot convey any virtue. While this observation is accurate from a linguistic standpoint, it is crucial to consider that the term 'companion' has dual applications within the Islamic tradition. The first application pertains to its literal, linguistic meaning, which signifies an individual accompanying another, as demonstrated in the aforementioned verse and the subsequent hadith:

أتى رجل رسول الله صلى الله عليه وسلم بالجعرانة منصرفه من حنين، وفي ثوب بلال فضة، ورسول الله صلى الله عليه وسلم يقبض منها، يعطي الناس، فقال: يا محمد، اعدل، قال: «ويلك ومن يعدل إذا لم أكن أعدل؟ لقد خبت وخسرت إن لم أكن أعدل» فقال عمر بن الخطاب رضي الله عنه: دعني، يا رسول الله فأقتل هذا المنافق، فقال: «معاذ الله، أن يتحدث الناس أني أقتل أصحابي، إن هذا وأصحابه يقرءون القرآن، لا يجاوز حناجرهم، يمرقون منه كما يمرق السهم من الرمية

Translation: "A person came to the Prophet of Allah at Ji`rana on his way back from Hunain, and there was in the clothes of Bilal some silver. The Messenger of Allah took a handful out of that and bestowed it upon the people. He (the person who had met the Prophet at Ji`rana) said to him: Muhammad, do justice. The Prophet replied: Woe be upon thee, who would do justice if I do not do justice, and you would be very unfortunate and a loser if I do not do justice. Upon this `Umar bin al-Khattab proclaimed: Permit me to kill this hypocrite. Upon this the Prophet said: May there be protection of Allah! People would say that I kill my companions. This man and his companions would recite the Quran but it would not go beyond their throat, and they swerve from it just as the arrow goes through the prey."

Reference: Sahih Muslim 1063a.

The second application of the term pertains to individuals who accompanied the Prophet (salla-llahu-`alayhi-wa-sallam) due to their faith in him and subsequently passed away, maintaining the very faith that initially led them into his company. One instance where the term 'companion' is employed in this context can be found in the statement attributed to the Prophet (salla-llahu-`alayhi-wa-sallam):

لو كنت متخذا من أمتي خليلا، لاتخذت أبا بكر، ولكن أخي وصاحبي

Translation: "If I were to take a khalil, I would have taken Abu Bakr, but he is my brother and my companion."

Reference: Sahih al-Bukhari 2652.

These two ahadith effectively illustrate the distinction between the employment of the term 'companion' in a linguistic context, encompassing all individuals who spent time in the Prophet's company—believers, unbelievers, and hypocrites alike—and its utilisation in a religious sense, where the Prophet (salla-llahu-`alayhi-wa-sallam) employed the term for those he considered his brothers, bound by faith.

Ibn Hajar al-`Asqalani states:

والأصح ما قيل في تعريف الصحابي أنه من لقي النبي ﷺ في حياته مسلما ومات على إسلامه.

Translation: "The most correct statement said in defining a companion is the one who had met the Prophet in his lifetime, as a Muslim, and died upon his Islam."

Reference: al-Isaba fi Tamyiz al-Sahaba, ibn Hajar al-`Asqalani, Vol:1, P:8.

A similar understanding can be derived from the Twelver Shi'ite tradition. Abu al-Fadl al-Babali says:

الصحابي هو على الأصح من أدرك صحبة النبي، صلى الله عليه وآله، مؤمنا ومات على ذلك.

Translation: "The companion, according to the most authentic opinion, is the one who entered upon the companionship of the Prophet, peace and blessings be upon him and his family, as a believer and died upon it."

Reference: Rasa`il fi Dirayat al-Hadith, Abu al-Fadl al-Babali, Vol:2, P:46.

From this we can deduce that the interpretation of a hypernym, such as 'companion', is invariably contingent upon its contextual application. This is a principle of paramount significance in the science of Usul. The Twelver Shia exegete, `Ali al-Milani, writes:

عندنا اصطلاح في علم الأصول، يقولون: بأن السياق قرينة في الكلام، أي أنه متى ما أردنا أن نفهم معنى كلام أو معنى كلمة، نراها محفوفة بأي كلام، وفي أي سياق، فالألفاظ التي تحف بهذه الكلمة، والسياق الذي جاءت الجملة في ذلك السياق، يكون معينا لنا أو معينا لنا على فهم المراد من تلك الكلمة أو الجملة، هذا شئ يذكرونه في علم الأصول، وهذا أيضا أمر صحيح في مورده ولا نقاش فيه.

Translation: "In `Ilm al-Usul we say: The context is proof, meaning that when we require the meaning of some words, or a word, we look at what surrounds it and in what context it is found in, because the words that surround it and the context of the phrase that contains it will aid us in understanding that word or phrase, this is something they mention in ilm al-Usul and this is correct, no one disputes it."

Reference: Ayat al-Tathir, `Ali al-Milani, P:23.

Upon applying this principle unto the aforementioned verse referenced by "The Purified Truth," it becomes evident that the term 'companion' is employed to characterise an individual who is denigrated by Allah within the same verse. Additionally, this 'companion' faces the accusation of unbelief, further exacerbating the disgrace. Consequently, the usage of 'companion' in this verse pertains solely to the overt, linguistic meaning of the term, that is, an individual accompanying another.

By juxtaposing the utilisation of 'companion' in this context with its application in the verse of the cave, pertaining to Abu Bakr, a marked and diametrically opposed contrast becomes apparent. When Abu Bakr is designated as a 'companion,' Allah subsequently imparts divine support and honour upon him within the same context, as illustrated by the proclamation in the verse: "Do not worry; Allah is certainly with us." This pertinent observation was also recognised by the renowned linguistic exegete Fakhr al-Din al-Razi, who expounds upon this point in his tafsir:

﴿إذ يقول لصاحبه﴾ هو أبو بكر، وذلك يدل على أن الله تعالى وصفه بكونه صاحبا له، اعترضوا وقالوا: إن الله تعالى وصف الكافر بكونه صاحبا للمؤمن، وهو قوله: ﴿قال له صاحبه وهو يحاوره﴾ ﴿أكفرت بالذي خلقك من تراب﴾.

Translation: "﴾When he said to his companion﴿ He is Abu Bakr, and this proves that Allah, the Almighty, described him to be a companion of his (i.e., of the Prophet). They (i.e., the Shia) objected and said that Allah, the Almighty, also described the disbeliever to be a companion to the believer, and it is His statement ﴾His companion said to him, during the talk with him: ‘Do you disbelieve in Him Who created you out of dust﴿."

والجواب: أن هناك وإن وصفه بكونه صاحبا له ذكرا، إلا أنه أردفه بما يدل على الإهانة والإذلال، وهو قوله: ﴿أكفرت﴾ أما ههنا فبعد أن وصفه بكونه صاحبا له، ذكر ما يدل على الإجلال والتعظيم وهو قوله: ﴿لا تحزن إن الله معنا﴾.

Translation: "And the answer to this is that in that verse, even if He described him as a companion, He followed it up with that which depicts humiliation, and it is His statement ﴾You have disbelieved﴿. As for here (i.e., in Ayat al-Ghar), then after He described him to be his companion, He mentioned what is proof of honour and greatness, and it is His statement ﴾Do not be sad! Indeed, Allah is with us﴿"

Reference: al-Tafsir al-Kabir, Fakhr al-Din al-Razi, Vol:16, P:51.

Thus, the term 'companion' in the verse of the cave conveys more than simply the act of accompaniment; instead, when it elicits Allah's divine support, it must characterise an individual who genuinely believes in the one they accompany, and as a result, willingly endangers their own life in the process.

Thereafter, "The Purified Truth" presented the following hadith from Sahih Muslim:

قال النبي صلى الله عليه وسلم: في أصحابي اثنا عشر منافقاً

Translation: The Prophet said: "Amongst my companions there are twelve hypocrites."

Reference: Sahih Muslim, Vol:4, P:2143.

In this instance, it is claimed that the terms 'companions' and 'hypocrites' are used interchangeably. However, this interpretation is inaccurate. The hadith in question merely indicates the presence of twelve hypocrites among the companions, suggesting that these individuals managed to infiltrate the Muslim community. Interestingly, an alternative wording of the hadith can be found within the same chapter of Sahih Muslim, which may provide further clarification:

وقال: إن رسول الله صلى الله عليه وسلم، قال: إن في أمتي

Translation: "[...] And he further said that Allah's Messenger said: In my umma."

Reference: Sahih Muslim 2779b.

In this alternative version, the term 'ummati' supplants 'ashabi', resulting in the reasonable inference that 'ashabi' could encompass the entire Muslim community. It would not be uncommon for the Prophet (salla-llahu-`alayhi-wa-sallam) to utilise the term 'ashabi' when referring to his umma, as, in accordance with "The Purified Truth," the expression 'companion(s)' functions as a neutral hypernym.

Nevertheless, a noteworthy aspect of these two renditions is that both were conveyed by Shu`ba bin al-Hajjaj, albeit through distinct students. The rendition incorporating 'ashabi' was reported by Aswad bin `Amir, while the version featuring 'ummati' was transmitted by Muhammad bin Ja`far, or Ghondur. In situations where two transmitters convey the same report with divergent phrasings from an identical teacher, it becomes essential to ascertain which of the transmitters is more reliable in reporting from the specific teacher. Concerning this matter, hadith critics generally lean towards the transmission of Muhammad bin Ja`far from Shu`ba bin al-Hajjaj. `Abd al-Rahman ibn Mahdi stated:

أخبرنا عبد الله بن محمد بن حيان ، أخبرنا محمد بن أبان ، قال : سمعت عبد الرحمن بن مهدي يقول : غندر في شعبة أثبت مني

Translation: "[The transmission of] Ghondur from Shu`ba to me is the most proven."

Reference: al-Kamil fi Du`afa al-Rijal, ibn `Adi, Vol:1, P:111.

`Abdullah ibn al-Mubarak posited the following:

ثنا أحمد بن منصور المروزي سمعت سامة . بن سليان يقول قال عبد الله بن المبارك : إذا اختلف الناس في حديث شعبة فكتاب غندر

Translation: "When the people disagree over the hadith of Shu`ba, write from [the hadith of] Ghondur."

Reference: al-Jarh wa al-Ta`dil, ibn Abi Hatim, Vol:1, P:201.

Consequently, it can be inferred that the rendition of the hadith featuring the term 'ummati' is more admissible as evidence in this case. It is plausible that Aswad bin `Amir engaged in transmission by meaning, or riwaya bi al-ma`na, rather than by exact wording.

1.4 Abu Bakr's supposed Fear

Allah – the Exalted - states in the verse:

﴿إذ يقول لصاحبه لا تحزن إن الله معنا﴾

Translation: ﴾[...] And he said to his companion (Abu Bakr): Be not sad (or afraid) (la tahzan), surely Allah is with us [...]﴿

There exist divergent views among the Twelver Shia with regards to the interpretation of the phrase 'la tahzan' in the aforementioned verse, specifically whether it denotes sadness or fear. One group contends that the phrase means 'be not sad' and hence, argues that it is incorrect to assume that Abu Bakr (Radiya-llahu-`an-hu) was afraid, rather he was sad because the disbelievers were unable to locate the Prophet (salla-llahu-`alayhi-wa-sallam). However, this claim requires substantiation. The second group acknowledges that while the linguistic connotation of 'la tahzan' is 'be not sad', in this context, it implies fear. This group argues that Abu Bakr's fear is an indication of his deficient faith and unbelief. It is important to note that some Twelver Shia have accused Sunni Muslims of mistranslating or misinterpreting the Quran for suggesting that 'sadness' in this verse refers to fear. However, Ali al-Tabrasi, a Twelver Shia exegete, refutes this claim and affirms that 'la tahzan' in this context implies fear.

﴿إذ يقول لصاحبه﴾ أي إذ يقول الرسول لأبي بكر ﴿لا تحزن﴾ أي لا تخف

Translation: "﴾When he said to his companion﴿ Meaning, when the Messenger said to Abu Bakr ﴾Do not be sad﴿ meaning do not be afraid."

Reference: Tafsir al-Tabrasi, Abu `Ali al-Tabrasi, Vol:5, P:57.

Abu Ja`far al-Tusi stated:

قال لصاحبه يعني أبا بكر ﴿لا تحزن﴾ اي لا تخف ولا تجزع.

Translation: "He said to his companion, meaning Abu Bakr, ﴾Do not be sad﴿ meaning do not be afraid and do not panic."

Reference: Tafsir al-Tibyan, Abu Ja`far al-Tusi, Vol:5, P:221.

Mulla al-Fayz al-Kashani stated:

﴿إذ يقول لصاحبه﴾ وهو أبو بكر ﴿لا تحزن﴾ لا تخف.

Translation: "﴾When he said to his companion﴿ and he is Abu Bakr ﴾Do not be sad﴿ do not be afraid."

Reference: Tafsir al-Safi, al-Fayz al-Kashani, Vol:2, P:344.

Muhammad Baqir al-Majlisi stated:

﴿إذ يقول لصاحبه﴾ أي إذ يقول الرسول صلى الله عليه وآله لأبي بكر ﴿لا تحزن﴾ أي لا تخف

Translation: "﴾When he said to his﴿ Meaning when the Messenger of Allah, peace and blessings be upon him and his family, said to Abu Bakr ﴾do not be sad﴿ meaning, do not be afraid."

Reference: Bihar al-Anwar, Muhammad Baqir al-Majlisi, Vol:19, P:33.

Muhammad Husayn al-Tabataba`i stated:

وقوله ﴿إذ يقول لصاحبه لا تحزن إن الله معنا﴾ أي لا تحزن خوفا مما تشاهده من الوحدة والغربة وفقد الناصر وتظاهر الأعداء وتعقيبهم إياي فإن الله سبحانه معنا ينصرني عليهم.

Translation: "And His statement ﴾When he said to his companion: Do not be sad, indeed Allāh is with us﴿, meaning do not be sad out of fear from what you are seeing from the loneliness and strangeness, and the loss of support, and the appearance of the enemies and their search for me, for indeed Allah Almighty is with us he will support me against them."

Reference: Tafsir al-Mizan, Muhammad Husayn al-Tabataba`i, Vol:9, P:279.

Muhammad Jawad Mughniyyah stated:

﴿إذ يقول لصاحبه لا تحزن﴾ خاف أبو بكر فطمنه النبي بقوله: لا تحزن إن الله معنا

Translation: "﴾When he said to his companion: do not be afraid﴿ Abu Bakr was afraid, so the Prophet comforted him by saying ﴾Allah is with us﴿."

Reference: al-Tafsir al-Mubin, Muhammad Jawad Mughniyyah, P:248.

"The Purified Truth" argued that Abu Bakr's 'fear' indicates his lack of faith, rendering him a deficient believer, as per Allah's statement in the Quran:

﴿ألا إن أولياء الله لا خوف عليهم ولا هم يحزنون﴾

Translation: ﴾No doubt! Verily, the auliya` of Allah [i.e., those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them, nor shall they grieve﴿

Reference: Quran, Ch:10, V:62.

The aforementioned reasoning is a flawed and unsubstantiated attempt at disparaging Abu Bakr (Radiya-llahu-`an-hu). If we were to adopt such a line of reasoning, it would not only insult Abu Bakr's character but also the character of the Prophet (salla-llahu-`alayhi-wa-sallam), who also experienced fear upon this occasion. This is supported by Twelver Shi'ite exegeses, such as in Tafsir Nur al-Thaqalain it states:

عن الحسين بن علي، عليهم السلام، ان عليا قال ليهودي في اثناء كلام طويل: ولئن كان يوسف ألقى في الجب فلقد حبس محمد نفسه مخافة عدوه في الغار، حتى قال لصاحبه: لا تحزن ان الله معنا، ومدحه الله في كتابه.

Translation: "al-Husayn ibn `Ali, peace be upon him, said that `Ali said to a Jew during a long discussion: And if Yusuf was thrown in the well, then Muhammad imprisoned himself, out of fear of his enemies, in the cave, until he said to his companion: Do not be sad, indeed Allah is with us. And Allah praised him in his book."

Reference: Tafsir Nur al-Thaqalain, `Abd al-`Ali al-Huwayzi, Vol:2, P:219.

Another Twelver Shi'ite exegete, `Ali Yazdi al-Ha`eri, states:

و أما النبی صلی الله علیه و آله فغیبته المشهورة کانت فی الغار و کل المسلمین أطبقوا علی أنّ غیبته فی الغار إنما کانت تقیة عن المشرکین و خوفا علی نفسه، حتی أنه لو لم یذهب إلی الغار لقتلوه.

Translation: "And as for the Prophet, peace and blessings be upon him and his family, then his famous occultation in the cave and all the Muslims believe that his occultation was in order to hide from the polytheists and out of fear for himself to the extent that if he had not gone to the cave, they would have killed him."

He goes on to add:

و أخذ معه أبا بکر خوفا منه أیضا لئلّا یدلّ الناس علیه.

Translation: "[...] and he took Abu Bakr with him out fear also; so that he does not expose him to the people."

Reference: Ilzam al-Naseb, `Ali Yazdi al-Ha`eri, Vol:1, P:260.

`Imad al-Din al-Tabari stated:

و قالوا: إنّ النبيّ، صلّى الله عليه وآله، اصطحبه ليأنس به، حاشا لله ولرسوله أن يفعل ذلك بل أخذه معه خوفا من وشايته و لئلّا تكون نفس رسول اللّه في خطر.

Translation: "And they said that the Prophet, peace and blessings be upon him and his family, took Abu Bakr as a companion to accompany him. Allah and his Prophet forbid! He would never do this. Rather, he took him with him out of fear that he might snitch and so that the soul of Allah's Messenger would not be in danger."

Reference: Kamil al-Baha`i, `Imad al-Din al-Tabari, Vol:1, P:65.

In accordance with the Twelver Shi'ite tradition, it is posited that the Prophet (salla-llahu-`alayhi-wa-sallam) also encountered fear when he was instructed to declare the leadership and wilaya of `Ali. This notion is documented by al-Fattal al-Naysaburi in his work, Rawdat al-Wa`izin:

فخشي رسول الله، صلى الله عليه وآله، قومه وأهل النفاق والشقاق أن يتفرقوا. ويرجعوا جاهلية لما عرف من عداوتهم وما يبطنون عليه أنفسهم لعلي، عليه السلام، من البغضاء.

Translation: "So Alllah`s Messenger, peace and blessings be upon him and his family, feared his people from those of hypocrisy and arrogance to divide and return to ignorance due to what they have been known for from their enmity and the hatred they hide in their souls for `Ali, peace be upon him."

فقال يا جبرئيل انى لأخشى قومي ان يكذبوني ولا يقبلوا قولي في علي.

Translation: “[...] So he said: `O Jibra`il, I fear that my people will reject me and will not accept my statement on `Ali [...]"

Reference: Rawdat al-Wa`izin, al-Fattal al-Naysaburi, P:90.

Should "The Purified Truth" strive for a measure of consistency, it would necessitate the accusation that the Messenger of Allah (salla-llahu-`alayhi-wa-sallam) possessed insufficient faith in Allah, as he too experienced fear when commanded to convey the wilaya of `Ali (Radiya-llahu-`an-hu).

Consequently, one learns that employing an individual's fear as a basis for accusing them of possessing inadequate faith is fundamentally flawed. Fear is an inherent human emotion that does not signify insufficient faith. Indeed, the Quran presents multiple instances of Prophets and awliya experiencing fear, such as when Musa (`alayhi al-salam) escaped from Pharaoh or when the Prophet (salla-llahu-`alayhi-wa-sallam) felt apprehension during the migration. As Allah, the Exalted, declares in the Quran:

﴿وألق عصاك فلما رآها تهتز كأنها جان ولى مدبرا ولم يعقب ياموسى لا تخف إني لا يخاف لدي المرسلون﴾

Translation: ﴾And throw down your stick! But when he saw it moving as if it were a snake, he turned in flight, and did not look back. (It was said):`O Musa! Fear not, verily! The Messengers fear not in front of Me﴿

Reference: Quran, Ch:27, V:10.

﴿وأن ألق عصاك فلما رآها تهتز كأنها جان ولى مدبرا ولم يعقب يا موسى أقبل ولا تخف إنك من الآمنين﴾

Translation: ﴾And throw your stick! But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said):`O Musa! Draw near, and fear not. Verily, you are of those who are secure﴿

Reference: Quran, Ch: 28, V: 31.

﴿فألقاها فإذا هي حية تسعى ۝ قال خذها ولا تخف سنعيدها سيرتها الأولى﴾

Translation: ﴾He cast it down and behold! It was a snake, moving quickly ۝ Allah said: Grasp it, and fear not, We shall return it to its former state﴿

Reference: Quran, Ch:20, V:20-21.

﴿فأوجس في نفسه خيفة موسى ۝ قلنا لا تخف إنك أنت الأعلى﴾

Translation: ﴾So Musa conceived a fear in himself ۝ We (Allah) said: Fear not! Surely, you will have the upper hand﴿

Reference: Quran, Ch:20, V:67-68.

Is it conceivable that "The Purified Truth" would similarly implicate Prophet Musa (`alayhi al-salam) of insufficient faith in Allah due to his fear. It is crucial to observe Allah's reassurance to Musa (`alayhi al-salam): "fear not", a phrase mirroring that used by the Prophet (salla-llahu-`alayhi-wa-sallam) to comfort Abu Bakr (Radiya-llahu-`an-hu). Furthermore, within the Twelver Shi'ite tradition, numerous instances exist in which the divinely ordained Imams express fear and distress. Mulla al-Fayz al-Kashani states:

﴿وعباد الرحمن الذين يمشون على الأرض هونا﴾ [...] والقمي عن الباقر، عليه السلام، أنه قال في هذه الآية الأئمة يمشون على الأرض هونا خوفا من عدوهم [...] وفي الكافي عن الباقر، عليه السلام، انه سئل عنه قال هم الأوصياء مخافة من عدوهم.

Translation: "﴾And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility﴿ […] and in Tafsir al-Qummi it has been narrated from al-Baqir, peace be upon him, who said about this verse: The Imams walk upon the earth in humility out of fear of their enemies. [...] And in al-Kafi narrated from al-Baqir, peace be upon him, that he was asked about it (i.e., the verse) and he said: It is the awsiya` (i.e., the Imams) out of fear of their enemies."

Reference: al-Tafsir al-Safi, al-Fayz al-Kashani, Vol:4, P:23.

Of particular interest is the reason given for the absence of the twelfth Imam, as fear appears to be the sole obstacle preventing his reappearance. According to an authentic narration in al-Kafi, it is reported:

عن زرارة قال: سمعت أبا عبد الله، عليه السلام، يقول: إن للقائم غيبة قبل أن يقوم، إنه يخاف وأومأ بيده إلى بطنه يعني القتل.

Translation: "It was narrated from Zurara, who said that he heard Abu `Abdullah, peace be upon him, say: Indeed, for the rising one (i.e., the Mahdi), an occultation before he rises; he is afraid. Then he (i.e., Abu `Abdullah) pointed at his stomach with his hand, meaning (from) killing."

Reference: al-Kafi, Muhammad ibn Ya`qub al-Kulayni, Vol:1, P:340. Muhammad Baqir al-Majlisi authenticated this hadith in his Mir`at al-`Uqul, Vol:4, P:52.

This sentiment is echoed by Abu Ja`far al-Tusi in his Kitab al-Ghaiba:

لا علة تمنع من ظهوره إلا خوفه على نفسه من القتل.

Translation: "There is no issue preventing his appearance except that he is fearful of being killed."

Reference: Kitab al-Ghaiba, al-Tusi, P:351.

Muhsin al-Khazazi quotes Nasir al-Din al-Tusi, who stated:

ليست غيبة المهدي، عليه السلام، من الله سبحانه، ولا منه، عليه السلام، بل من المكلفين والناس، وهي من غلبة الخوف وعدم تمكين الناس من إطاعة الإمام، فإذا زال سبب الغيبة وقع الظهور.

Translation: "The Mahdi’s occultation is not from Almighty Allah, nor is it from him. Rather, it is from the authority and the people, and it is the prevailing of fear, and it is due to the people refraining from obeying the Imam. So, if the purpose of the occultation is removed, the appearance will take place."

Reference: Bidayat al-Ma`arif al-Ilahiyya, Muhsin al-Khazzazi, Vol:2, P:148.

1.5 Allah is With Abu Bakr

Allah, the Exalted, states:

﴿إذ يقول لصاحبه لا تحزن إن الله معنا﴾

Translation: ﴾When he (Prophet Muhammad) said to his companion (Abu Bakr): Do not be sad! Indeed, Allah is with us﴿

According to "The Purified Truth", Allah affirming that He is 'with' someone does not attest to their belief in Him. To substantiate their argument, they contend that Allah has confirmed His presence with unbelievers in the Quran, as demonstrated by the subsequent verse:

﴿ألم تر أن الله يعلم ما في السماوات وما في الأرض ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أين ما كانوا ثم ينبئهم بما عملوا يوم القيامة إن الله بكل شيء عليم﴾.

Translation: ﴾Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything﴿

Reference: Quran, Ch:58, V:7.

In actuality, "The Purified Truth" have merely showcased their deficient cognisance of the Quran. In the verse they have referenced, Allah confirms His presence 'with' the unbelievers, exclusively through His omniscient knowledge. The rationale for this is provided by Allah within the very same verse, whereby Allah is emphasising that His knowledge is limitless. Allah, the Exalted, declares:

﴿ألم تر أن الله يعلم ما في السماوات وما في الأرض﴾.

Translation: ﴾Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth﴿

In contrast, within the verse of the cave, Allah confirms that His divine protection and support are 'with' Abu Bakr. Indeed, the affirmation of Allah's divine support and protection is reserved exclusively for those who uphold true faith, the believers. This concept is apparent from numerous verses of the Quran, as exemplified by the following:

﴿يا أيها الذين آمنوا استعينوا بالصبر والصلاة إن الله مع الصابرين﴾

Translation: ﴾`O you who believe! Seek help in patience and al-salat. Truly! Allah is with the patient ones﴿

Reference: Quran, Ch:2, V:153.

﴿واعلموا أن الله مع المتقين﴾

Translation: ﴾And know that Allah is with those who fear Allah﴿

Reference: Quran, Ch:2, V:194.

﴿وإن الله لمع المحسنين﴾

Translation: ﴾And indeed, Allah is surely with the good doers﴿

Reference: Quran, Ch:29, V:69.

The Quran advocates that Allah's divine support and protection are solely reserved for the believers, and consequently attests to Abu Bakr's faith. This interpretation is not only supported by Sunni exegetes but also espoused by some Twelver Shia exegetes. They concede that the verse implies Allah's divine protection and support accompany His Messenger (salla-llahu-`alayhi-wa-sallam) and his companion, Abu Bakr (Radiya-llahu-`an-hu). Abu `Ali al-Tabrasi states:

﴿إن الله معنا﴾ يريد أنه مطلع علينا، عالم بحالنا، فهو يحفظنا وينصرنا

Translation: "﴾[...] Indeed Allah is with us […]﴿ He meant that He is watching over us, knowing about our situation, so He is protecting us and supporting us."

Reference: Majma` al-Bayan, Abu `Ali al-Tabrasi, Vol:5, P:57.

Abu Ja`far al-Tusi states:

﴿إن الله معنا﴾ أي ينصرنا

Translation: "﴾Indeed Allah is with us﴿ meaning He supports us."

Reference: Tafsir al-Tibyan, Abu Ja`far al-Tusi, Vol:5, P:221.

"The Purified Truth" then adduced the following narration:

عن أبي بكر رضي الله عنه، قال كنت مع النبي صلى الله عليه وسلم في الغار، فرفعت رأسي فإذا أنا بأقدام القوم، فقلت يا نبي الله، لو أن بعضهم طأطأ بصره رآنا، قال اسكت يا أبا بكر، اثنان الله ثالثهما.

Translation: "It has been narrated by Abu Bakr who said: I was with the Messenger of Allah in the cave, so I raised my head and I was under the feet of the people (i.e., the polytheists), so I said:`O Prophet of Allah, if one of them looks down he would see us! So, the Prophet of Allah replied: Be quiet Abu Bakr, what do you think of two, the third of whom is Allah!"

Reference: Sahih al-Bukhari 3922.

"The Purified Truth" concluded their video with two potential scenarios derived from this tradition. Firstly, they suggested that Abu Bakr (Radiya-llahu-`an-hu) intentionally spoke aloud in the cave with the hope of attracting the polytheists and leading them to capture the Prophet (salla-llahu-`alayhi-wa-sallam). However, they have not provided evidence to support this claim. If Abu Bakr (Radiya-llahu-`an-hu) had indeed wanted the disbelievers to capture the Prophet (salla-llahu-`alayhi-wa-sallam), he would have surely left the cave and revealed his location to the polytheists. Secondly, they argued that the Prophet's request for silence was for his own safety, and when he said: Allah is with us, he meant himself alone, not Abu Bakr (Radiya-llahu-`an-hu). However, this reading is discredited by the ending of the hadith, where the Prophet (salla-llahu-`alayhi-wa-sallam) states: "Be quiet Abu Bakr, what do you think of two, the third of whom is Allah!"

1.6 Concluding remarks

To finally conclude the discourse on whether this verse espouses Abu Bakr's virtue, it is most appropriate to consult the perspectives of the Prophet's own companions. These individuals were the original recipients of these verses and the contemporaries of Abu Bakr (Radiya-llahu-`an-hu) . In this context, the narration of `Abdullah ibn `Abbas (Radiya-llahu-`an-hu) offers a valuable insight:

قال الناس بايع لابن الزبير فقلت وأين بهذا الأمر عنه أما أبوه فحواري النبي صلى الله عليه وسلم يريد الزبير وأما جده فصاحب الغار يريد أبا بكر وأمه فذات النطاق يريد أسماء وأما خالته فأم المؤمنين يريد عائشة وأما عمته فزوج النبي صلى الله عليه وسلم يريد خديجة وأما عمة النبي صلى الله عليه وسلم فجدته يريد صفية ثم عفيف في الإسلام قارئ للقرآن

Translation: "[…] `Abdullah ibn `Abbas added: The people asked me to take the oath of allegiance to ibn al-Zubair. I said: He is really entitled to assume authority, for his father, al-Zubair was the hawari of the Prophet, his (maternal) grandfather, Abu Bakr was (the Prophet's) sahib al-ghar, his mother, Asma` was dhat al-nitaq, his aunt, `A`isha was the Mother of the Believers, his paternal aunt, Khadija was the wife of the Prophet, and the paternal aunt of the Prophet was his grandmother. He himself is pious and chaste in Islam, well-versed in the knowledge of the Quran."

In this passage, `Abdullah ibn `Abbas (Radiya-llahu-`an-hu) elucidates the reasons behind Abdullah ibn al-Zubair's more valid claim to governance. He achieves this, in part, by extolling the significant contributions made by Abdullah ibn al-Zubair's family to Islam during its nascent stages. It is imperative for the reader to observe the way in which `Abdullah ibn `Abbas recollects Abu Bakr's memory. Despite the numerous virtuous deeds and substantial contributions to Islam by Abu Bakr (Radiya-llahu-`an-hu), he is most prominently remembered for his companionship with the Prophet in the cave of Thawr. For those pursuing the truth, this alone is sufficient evidence to establish the virtue and nobility of Abu Bakr's companionship with the Prophet (salla-llahu-`alayhi-wa-sallam) in the cave. May Allah be pleased with the sahib al-ghar.

End.