DID ABU BAKR LEAD THE PEOPLE IN PRAYER AS AN IMAM SHORTLY BEFORE THE MARTYRDOM OF THE NOBLE PROPHET (ص)?

In the Name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, the Lord of the Worlds. May peace and blessings be upon our master Muhammad and his pure, righteous family, and may Allah’s curse be upon all their enemies.

Response of the Office:

Peace, mercy, and blessings of Allah be upon you.

Among the concise and beneficial responses we have encountered in refuting the claim that Abu Bakr (may Allah curse him) leading the people in prayer during the Prophet’s (peace and blessings be upon him and his family) illness is a merit for him, is the response of Sheikh Al-Mufid (may Allah have mercy and be pleased with him) in his book Al-Ifsah. The response is as follows:

مسألة أخرى فإن قالوا: أفليس قدّم رسول الله (صلى الله عليه وآله) أبا بكر في حياته على جميع أهل بيته وأصحابه، حيث أمره أن يصلي بالناس في مرضه مع قوله عليه السلام ”الصلاة عماد الدين“، وقوله عليه السلام: ” إمامكم خياركم“ وهذا أوضح دليل على إمامته بعد النبي (صلى الله عليه وآله)، وفضله على جميع أمته؟!

جواب: قيل لهم: أما الظاهر المعروف فهو تأخير رسول الله (صلى الله عليه وآله) أبا بكر عن الصلاة وصرفه عن ذلك المقام، وخروجه مستعجلا وهو من ضعف الجسم بالمرض على ما لا يتحرك معه العاقل إلا بالاضطرار، ولتدارك ما يخاف بفوته عظيم الضرر والفساد، حتى كان عزله عما كان تولاه من تلك الصلاة. فأما تقدمه على الناس فكان بقول عائشة دون النبي صلى الله عليه وآله، وبذلك جاءت الأخبار وتواترت الأحاديث والآثار، ومن الدعي غير ذلك فعليه حجة البرهان والبيان.

فصل على أننا لو صححنا حديث عائشة عن النبي (صلى الله عليه وآله)، وسلمنا لهم صدقها فيه تسليم جدل، وإن كانت الأدلة تبطله وتقضي بفساده من كل وجه، لما أوجب ما ادّعوه من فضله على الجماعة، لأنهم مطبقون على أن النبي صلى الله عليه وآله صلى خلف عبد الرحمن بن عوف الزهري، ولم يوجب ذلك له فضلا عليه ولا غيره من المسلمين. ولا يختلفون أنه صلى الله عليه وآله أمر عمرو بن العاص على أبي بكر وعمر وجماعة من المهاجرين والأنصار، وكان يؤمهم طول زمان إمارته في الصلاة عليهم، ولم يدل ذلك على فضله عليهم في الظاهر، ولا عند الله تعالى على حال من الأحوال. وهم متفقون على أن النبي (صلى الله عليه وآله) قال لأمته: ”صلوا خلف كل بر وفاجر“ وأباح لهم الصلاة خلف الفجار، وجوز بذلك إمامة إمام لهم في الصلاة منقوص مفضول، بل فاسق فاجر مرذول، بما تضمنه لفظ الخبر ومعناه، وإذا كان الأمر على ما ذكرناه بطل ما اعتمدوه من فضل أبي بكر في الصلاة.

فصل ثم يقال لهم: قد اختلف المسلمون في تقديم النبي (صلى الله عليه وآله) أبا بكر للصلاة . فقال المُسَمَّوْن السنة: إن عائشة أمرت بتقديمه عن النبي صلى الله عليه وآله . وقالت الشيعة: إنها أمرته بذلك عن نفسها دون النبي (صلى الله عليه وآله)، بلا اختلاف بينهم أن النبي (صلى الله عليه وآله) خرج إلى المسجد وأبو بكر في الصلاة، فصلى تلك الصلاة، فلا يخلو أن يكون صلاها إماماً لأبي بكر والجماعة، أو مأموماً لأبي بكر مع الجماعة، أو مشاركاً لأبي بكر في إمامتهم، وليس قسم رابع يدعى فنذكره على التقسيم.

فإن كان صلى الله عليه وآله صلاها إماماً لأبي بكر والجماعة فقد صرفه بذلك عما أوجب فضله عندكم من إمامة القوم، وحطه عن الرتبة التي ظننتم حصوله فيها بالصلاة، وبطل ما اعتمدتموه من ذلك، ووجب له خلافه من النقص والخروج عن الفضل على التأبيد، إذا كان آخر أفعال رسول الله صلى الله عليه وآله جار حكمها على التأبيد وإقامة الشريعة وعدم نسخها إلى أن تقوم الساعة، وهذا بين لا ريب فيه.

وإن كان صلى الله عليه وآله مأموماً لأبي بكر فقد صُرِفَ إذن عن النبوة، وقدم عليه من أمره الله تعالى بالتأخير عنه، وفرض عليه غض الطرف عنده، ونسخ بذلك نبوته وما يجب له بها من إمامة الجماعة، والتقدم عليهم في الدين، وهذا ما لا يطلقه مسلم.

وإن كان النبي (صلى الله عليه وآله) إماماً للجماعة مع أبي بكر على الاشتراك في إمامتهم، وكان ذلك آخر أعماله في الصلاة، فيجب أن يكون سنّة، وأقل ما فيه جوازه وارتفاع البدعة منه، والإجماع منعقد على ضد ذلك، وفساد إمامة نفسين في الصلاة معاً لجماعة من الناس، وإذا كان الأمر على ما وصفناه فقد سقط ما تعلق به القوم من صلاة أبي بكر، وما ادعوه له بها من الفضل على تسليم الخبر دون المنازعة فيه، فكيف وقد بيّنا سقوطه بما قدمناه.

فصل على أن الخبر بصلاة أبي بكر وإن كان أصله من حديث عائشة ابنته خاصة على ما ذكروه، فإنه قد جاء عنها في التناقض والاختلاف وذلك شاهد بفساده على البيان:

فروى أبو وائل، عن مسروق، عن عائشة، قال: صلى رسول الله صلى الله عليه وآله في مرضه الذي مات فيه خلف أبي بكر قاعدا. وروى إبراهيم، عن الأسود، عن عائشة في حديث في الصلاة أن النبي (صلى الله عليه وآله) صلى عن يسار أبي بكر قاعداً، وكان أبو بكر يصلي بالناس قائما. وفي حديث وكيع، عن الأعمش، عن إبراهيم، عن الأسود، عن عائشة أيضاً، قالت: صلى رسول الله (صلى الله عليه وآله) في مرضه عن يمين أبي بكر جالساً، وصلى أبو بكر قائماً بالناس. وفي حديث عروة بن الزبير، عن عائشة، قالت: صلى رسول الله (صلى الله عليه وآله) بحذاء أبي بكر جالساً، وكان أبو بكر يصلي بصلاة رسول الله (صلى الله عليه وآله)، والناس يصلون بصلاة أبي بكر. فتارة تقول: كان رسول الله (صلى الله عليه وآله) إماماً بأبي بكر، وتارة تقول: كان أبو بكر إماماً، وتارة تقول: صلى عن يمين أبي بكر، وتارة تقول: صلى عن يساره، وتارة تقول: صلى بحذائه، وهذه أمور متناقضة تدل بظاهر ما فيها من الاضطراب والاختلاف على بطلان الحديث، وتشهد بأنه موضوع.

فصل آخر على أن الخبر الثابت عن النبي صلى الله عليه وآله من قوله: ”إنما جعل الإمام إماماً ليؤتم به، فإذا صلى جالساً فصلوا جلوساً أجمعين“ يَبْطُل أيضاً حديث صلاة أبي بكر، ويدل على اختلافه، لأنه يتضمن مناقضة ما أمر به، مع ترك المتمكن منه على فاعله، ومتى ثبت أوجب تضليل أبي بكر وتبديعه على الإقدام على خلاف النبي (صلى الله عليه وآله).

واستدلوا بمثل ذلك في رسول الله (صلى الله عليه وآله) إذ كان هو المؤتم بأبي بكر، وفي كلا الأمرين بيان فساد الحديث مع ما في الوجه الأول من دليل فساده.

فصل آخر مع أن الرواية قد جاءت من غير طريق عن عائشة أنها قالت: جاء بلال فأذن بالصلاة ورسول الله (صلى الله عليه وآله) مغمى عليه، فانتظرنا إفاقته وكاد الوقت يفوت، فأرسلنا إلى أبي بكر يصلي بالناس. وهذا صريح منها بأن صلاته كانت عن أمرها ورأيها، دون أمر رسول الله (صلى الله عليه وآله) وإذنه ورأيه ورسمه.

والذي يؤيد ذلك ويكشف عن صحته، الإجماع على أن رسول الله (صلى الله عليه وآله) خرج مبادراً معجلاً بين يدي رجلين من أهل بيته حتى تلافى الأمر بصلاته وعزل الرجل عن مقامه. ثم الإجماع أيضاً على قول البني (صلى الله عليه وآله) حين أفاق لعائشة وحفصة: ”إنكن كصويحبات“ ذماً لهما على ما أفتنا به أمته، وإخباراً عن إرادة كل واحدة منهما المنزلة بصلاة أبيها بالناس، ولو كان هو صلى الله عليه وآله تقدم بالأمر لأبي بكر بالصلاة لما حال بينه وبين تمامها، ولا رجع باللوم على غيره فيها، وهذا ما لا خفاء به على ذوي الأبصار. وفي هذه المسألة كلام كثير، قد سبق أصحابنا رحمهم الله إلى استقصائه، وصنّف أبو عيسى محمد بن هارون الوراق كتاب مفرداً في معناه سماه كتاب ”السقيفة“ يكون نحو مائتي ورقة، لم يترك لغيره زيادة عليه فيما يوضح عن فساد قول الناصبة وشبههم التي اعتمدوها من الخبر بالصلاة، وأشار إلى كذبهم فيه، فلذلك عدلت عن الإطالة في ذكر البراهين على ما قدمت، واقتصرت على الاختصار، وإن كان فيما أثبته كفاية لذوي الأبصار، والحمد لله.

"Another issue: If they claim: Did not the Messenger of Allah (peace and blessings be upon him and his family) appoint Abu Bakr over all the members of his household and his companions by instructing him to lead the people in prayer during his illness? Considering that the Prophet (peace and blessings be upon him and his family) said: “Prayer is the pillar of religion” [1] and “Your leader in prayer is the best among you,” [2] does this not serve as the clearest proof of his leadership after the Prophet (peace and blessings be upon him and his family) and his superiority over all his nation?

Response: It is said to them: The well-known and widely accepted account is that the Messenger of Allah (peace and blessings be upon him and his family) actually prevented Abu Bakr from leading the prayer and removed him from that position. The Prophet, despite his physical weakness due to illness—such that a rational person would not move unless compelled by necessity—hurried to intervene to prevent a serious harm and corruption. This ultimately led to Abu Bakr’s dismissal from leading the prayer. As for his initial advancement to lead, it was done upon the instruction of Aisha, not the Prophet (peace and blessings be upon him and his family). The reports and narrations confirming this are numerous and well-documented. Anyone claiming otherwise must provide clear and decisive proof.

Moreover, even if we were to hypothetically accept Aisha’s narration attributing this instruction to the Prophet (peace and blessings be upon him and his family) and concede its truth as a mere academic argument—despite the overwhelming evidence proving its invalidity from every perspective—it would still not establish Abu Bakr’s superiority over others. This is because it is widely acknowledged that the Prophet (peace and blessings be upon him and his family) once prayed behind Abdul Rahman bin Awf Al-Zuhri [3], yet this did not grant him any superiority over the Prophet or others among the Muslims. Similarly, it is undisputed that the Prophet (peace and blessings be upon him and his family) appointed Amr bin Al-As as a leader over Abu Bakr, Umar, and a group of the Muhajirun and Ansar, and he led them in prayer throughout his tenure. [4] However, this did not indicate his superiority over them, either outwardly or in the sight of Allah in any way [according to the Sunnis].

Furthermore, it is well established that the Prophet (peace and blessings be upon him and his family) instructed his followers: “Pray behind every righteous or immoral person,” [5] thereby permitting them to pray behind even corrupt and sinful individuals. This clearly demonstrates that an imam leading prayer does not necessarily signify his virtue or superiority. Since this principle is firmly established, their claim that Abu Bakr’s leading the prayer is a proof of his superiority collapses entirely.

Furthermore, it is said to them: Muslims have differed on whether the Prophet (peace and blessings be upon him and his family) himself appointed Abu Bakr to lead the prayer. Those who identify as Sunnis claim that Aisha gave this directive on behalf of the Prophet (peace and blessings be upon him and his family), while the Shi’a unanimously assert that she did so of her own accord, without any instruction from the Prophet (peace and blessings be upon him and his family). However, there is no disagreement over the fact that the Prophet (peace and blessings be upon him and his family) eventually came out to the mosque while Abu Bakr was leading the prayer and proceeded to lead the congregation himself.

This scenario presents three logical possibilities:

1. The Prophet (peace and blessings be upon him and his family) led the prayer as the imam while Abu Bakr and the congregation followed him.

2. The Prophet (peace and blessings be upon him and his family) prayed as a follower behind Abu Bakr and the congregation.

3. The Prophet (peace and blessings be upon him and his family) shared the role of imam with Abu Bakr in leading the prayer.

No fourth possibility exists outside of these.

If the first scenario is true—that the Prophet (peace and blessings be upon him and his family) led the prayer while Abu Bakr and the congregation followed him—then this action effectively removed Abu Bakr from his role as imam, thereby nullifying any claim that his leadership in prayer signified superiority. Instead, it demonstrates that Abu Bakr was demoted from the position, invalidating the notion of his merit. Furthermore, since this was one of the final actions of the Prophet (peace and blessings be upon him and his family), and the rulings of his last acts are binding in perpetuity as part of Islamic law, this confirms that Abu Bakr’s removal is an enduring principle that cannot be reversed.

If the second scenario is claimed—that the Prophet (peace and blessings be upon him and his family) prayed as a follower behind Abu Bakr—then such an assertion would imply that the Prophet (peace and blessings be upon him and his family) was demoted from his divine station of prophethood. It would mean that someone whom Allah had commanded to be subordinate to the Prophet was instead elevated above him. This would essentially annul the Prophet’s leadership in religion and contradict the fundamental principle of his precedence over the entire Muslim community—an assertion that no Muslim would dare to make.

If the third scenario were to be accepted—that the Prophet (peace and blessings be upon him and his family) and Abu Bakr shared the role of imam in leading the prayer—then this would set a precedent, making such a practice a legitimate sunnah. At the very least, it would mean that joint leadership in prayer is permissible and not an innovation. However, there is a unanimous scholarly consensus that such an arrangement is invalid, and that two imams cannot simultaneously lead the same congregation in prayer.

Given these considerations, it is evident that the argument in favor of Abu Bakr’s prayer leadership as a proof of his superiority is entirely baseless. This remains true even if one were to accept the historical report in question without dispute—let alone when its very authenticity has been refuted through the preceding discussion.

Moreover, the narration regarding Abu Bakr’s leadership in prayer—whose sole source, as they claim, is his daughter Aisha—is itself plagued with inconsistencies and contradictions, which serve as clear evidence of its falsity.

For instance, Abu Wa'il narrates from Masruq that Aisha stated: “In the illness during which the Messenger of Allah (peace and blessings be upon him and his family) passed away, he prayed behind Abu Bakr while seated.” [6] Meanwhile, Ibrahim reports from Al-Aswad, who narrates from Aisha, that in another account concerning prayer, “The Prophet (peace and blessings be upon him and his family) prayed seated to the left of Abu Bakr, while Abu Bakr stood leading the people in prayer.” [7]

Yet, in another narration, Waki‘ reports from Al-A‘mash, from Ibrahim, from Al-Aswad, who also narrates from Aisha, stating: “The Messenger of Allah (peace and blessings be upon him and his family) prayed while seated to the right of Abu Bakr, while Abu Bakr stood leading the people.” [8] Similarly, in a report by ‘Urwah ibn Al-Zubayr from Aisha, she states: “The Messenger of Allah (peace and blessings be upon him and his family) prayed opposite Abu Bakr while seated. Abu Bakr followed the prayer of the Messenger of Allah (peace and blessings be upon him and his family), and the people followed Abu Bakr’s prayer.” [9]

At times, Aisha asserts that the Prophet (peace and blessings be upon him and his family) was the imam leading Abu Bakr; at other times, she claims that Abu Bakr was the imam leading the Prophet. In some reports, she describes the Prophet praying to the right of Abu Bakr, in others to his left, and in yet others, directly opposite him. Such contradictions and inconsistencies within her own statements reveal the unreliable nature of the narration and strongly indicate its fabrication.

Furthermore, the established and authentic narration from the Prophet (peace and blessings be upon him and his family) states:

“The imam is appointed so that he may be followed. If he prays seated, then all of you must pray seated as well.” [10] [11]

This clear directive further invalidates the report concerning Abu Bakr’s leadership in prayer and exposes its inconsistency. The narration in question contradicts the Prophet’s explicit instruction while simultaneously allowing the violation of an established ruling—an action that, if true, would render Abu Bakr blameworthy for deviating from the Prophet’s command.

Those who argue that the Prophet (peace and blessings be upon him and his family) himself prayed as a follower of Abu Bakr use a similar reasoning, which ultimately exposes the flaws in their own claim. In both cases, the narration’s contradictions, along with the previously established arguments, clearly demonstrate its falsity.

Moreover, the narration has also been reported from sources other than Aisha, in which she states: "Bilal came and called for prayer while the Messenger of Allah (peace and blessings be upon him and his family) was unconscious. We waited for him to regain consciousness, but as the time for prayer was about to pass, we sent for Abu Bakr to lead the people in prayer."

This statement explicitly affirms that Abu Bakr’s leadership in prayer was initiated based on Aisha’s own judgment and command rather than by the order, permission, or directive of the Messenger of Allah (peace and blessings be upon him and his family).

What further corroborates this and confirms its accuracy is the well-established consensus that the Messenger of Allah (peace and blessings be upon him and his family) rushed out urgently, supported by two men from his household, to personally rectify the situation by leading the prayer himself and removing the man from that position. Additionally, it is unanimously agreed that when the Prophet (peace and blessings be upon him and his family) regained consciousness, he rebuked Aisha and Hafsa, saying: "You are like the female companions of Joseph," criticizing them for misleading his community and revealing that each of them sought to elevate the status of her father by having him lead the people in prayer.

Had the Prophet (peace and blessings be upon him and his family) genuinely instructed Abu Bakr to lead the prayer, he would not have intervened to prevent him from completing it, nor would he have directed his reproach toward others regarding the matter. This is a reality that is evident to those with discernment.

There is extensive discourse on this issue, and our scholars—may Allah have mercy on them—have already provided thorough examinations of it. In fact, Abu Isa Muhammad ibn Harun Al-Warraq authored an entire independent work on this subject, titled Kitab Al-Saqifa, comprising approximately two hundred folios. In it, he left no room for others to add anything further in refuting the false claims of the Nawasib and the arguments they built upon this narration regarding prayer. He also exposed the falsity of their assertions.

For this reason, I have chosen to avoid unnecessary elaboration on these proofs and have opted for conciseness. Yet, even in what has been presented, there is sufficient evidence for those endowed with insight. And all praise is due to Allah. [12]"

In addition to what has been discussed before, [the Shi'a Scholar] Ad-Daylami has mentioned the following: 

وكان بلال مؤذن رسول الله صلى الله عليه وآله يؤذن بالصلاة في كل وقت، فإن قدر على الخروج تحامل وخرج وصلى بالناس، وإن هو لم يقدر على الخروج أمَّ علي بن أبي طالب فصلى بالناس، وكان علي بن أبي طالب والفضل بن العباس لا يزايلانه في مرضه ذلك. فلما أصبح رسول الله صلى الله عليه وآله من ليلته تلك التي قدم فيها القوم الذين كانوا تحت يد أسامة؛ أذّن بلال ثم أتاه يخبره كعادته، فوجده قد ثقل فمُنع من الدخول إليه، فأمرت عائشة صهيبا أن يمضي إلى أبيها فيعلمه أن رسول الله قد ثقل وليس يطيق النهوض إلى المسجد، وعلي بن أبي طالب قد شغل به وبمشاهدته عن الصلاة بالناس، فاخرج أنت إلى المسجد فصل بالناس، فإنها حالة تهنئك وحجة لك بعد اليوم! قال: فلم يشعر الناس وهم في المسجد ينتظرون رسول الله أو عليا يصلي بهم كعادته التي عرفوها في مرضه؛ إذ دخل أبو بكر المسجد وقال: إن رسول الله ثقل وقد أمرني أن أصلي بالناس! فقال له رجل من أصحاب رسول الله صلى الله عليه وآله: وأنّى لك ذلك وأنت في جيش أسامة؟ لا والله ما أعلم أحدا بعث إليك ولا أمرك بالصلاة...

"Bilal, the muezzin of the Messenger of Allah (peace and blessings be upon him and his family), would call the adhan for prayer at every appointed time. If the Prophet (peace and blessings be upon him and his family) was able to come out, he would push himself to do so and lead the people in prayer. If he was unable to do so, then Ali ibn Abi Talib would take his place and lead the people in prayer. During the Prophet’s illness, Ali ibn Abi Talib and Al-Fadl ibn Al-Abbas never left his side.

When the morning came after the night in which the troops under Usama’s command had returned, Bilal called the adhan as usual and went to inform the Prophet (peace and blessings be upon him and his family). However, he found that the Prophet’s condition had worsened, and he was prevented from entering. At that moment, Aisha instructed Suhayb to go to her father and inform him that the Messenger of Allah (peace and blessings be upon him and his family) was gravely ill and could not rise to go to the mosque. She told him that Ali ibn Abi Talib was preoccupied with the Prophet and had no time to lead the people in prayer. She then urged Abu Bakr to go to the mosque and lead the people in prayer, saying, ‘This is an opportunity that will bring you distinction and serve as proof in your favor for the future!’

While the people were in the mosque waiting for either the Messenger of Allah (peace and blessings be upon him and his family) or Ali to lead them in prayer, as had been the established practice during his illness, Abu Bakr suddenly entered the mosque and declared: ‘The Messenger of Allah is gravely ill, and he has ordered me to lead the people in prayer!’

Upon hearing this, one of the Companions of the Prophet (peace and blessings be upon him and his family) objected, saying: ‘How can you claim this while you were part of Usama’s army? By Allah, I do not know of anyone who has sent for you or commanded you to lead the prayer!’" [13]

(Source: Irshad Al-Qulub by Al-Daylami, Vol. 2, Page 425.)

May Allah guide you to all that is good.

References

[1] Kanz Al-Ummal, Al-Muttaqqi Al-Hindi, Volume 7, Page 284

[2] Kanz Al-Ummal, Al-Muttaqqi Al-Hindi, Volume 7, Page 596

[3] Sunan an-Nasa'i, An-Nasa'i, Book 1, Hadith 109

[4] The Sunni Historian Nur Ad-Din Al-Halabi has mentioned the following: 

بلغ رسول الله صلى الله عليه وسلم أن جمعا من قضاعة قد تجمعوا يريدون المدينة، فدعا رسول الله صلى الله عليه وسلم عمرو بن العاص رضي الله تعالى عنه، أي وذلك بعد إسلامه بسنة، وعقد له لواء أبيض، وجعل معه راية سوداء، وبعثه في ثلاثمائة من سراة المهاجرين والأنصار ومعهم ثلاثون فرسا. وأمره صلى الله عليه وسلم أن يستعين بمن يمر عليهم، فسار الليل وكمن النهار حتى قرب من القوم، فبلغه أن لهم جمعا كثيرا، فبعث رافع بن كعب الجهني رضي الله تعالى عنه إلى رسول الله صلى الله عليه وسلم، فبعث إليه أبا عبيدة بن الجراح في مائتين من سراة المهاجرين والأنصار منهم أبو بكر وعمر رضي الله تعالى عنهما وعقد له لواء، وأمره أن يلحق بعمرو، وأن يكونا جميعا ولا يختلفا، فلحق بعمرو أبو عبيدة، وأراد أبو عبيدة أن يؤم الناس، فقال عمرو: إنما قدمت عليّ مددا وأنا الأمير، قال: وعند ذلك قال جمع من المهاجرين الذين مع أبي عبيدة لعمرو: أنت أمير أصحابك وهو أمير أصحابه، فقال عمرو: أنتم مدد لنا، فلما رأى أبو عبيدة الاختلاف، قال: لتعلم يا عمرو أن آخر شيء عهد إليّ رسول الله صلى الله عليه وسلم أن قال: إن قدمت على صاحبك فتطاوعا ولا تختلفا، وإنك والله إن عصيتني لأطيعنك، قال: فإني الأمير عليك، فقال: فدونك اه أي لأن أبا عبيدة رضي الله تعالى عنه كان حسن الخلق لين العريكة فكان عمرو يصلي بالناس.

The Messenger of Allah (peace and blessings be upon him) received news that a group from the tribe of Quda‘a had gathered with the intention of advancing toward Medina. He then summoned ‘Amr ibn al-‘As (may Allah be pleased with him)—this being a year after his conversion to Islam—appointed him as commander, and entrusted him with a white banner along with a black standard. The Prophet (peace and blessings be upon him) dispatched him with three hundred of the distinguished Muhajirun and Ansar, along with thirty cavalry. He also instructed him to seek reinforcements from those he encountered along the way.

‘"Amr set out by night and concealed his forces during the day until he neared the enemy. When he learned that the opposing force was significantly large, he sent Rafi‘ ibn Ka‘b al-Juhani, may Allah be pleased with him, to inform the Messenger of Allah, peace and blessings be upon him. In response, the Prophet sent Abu ‘Ubaydah ibn al-Jarrah with two hundred of the Muhajirun and Ansar, including Abu Bakr and ‘Umar, may Allah be pleased with them both. The Prophet appointed Abu ‘Ubaydah as their leader, gave him a standard, and instructed him to join ‘Amr and ensure that they remained united without discord.

When Abu ‘Ubaydah arrived, he wished to lead the prayer, but ‘Amr objected, saying: “You have come as reinforcements, and I am the commander.” Some of the Muhajirun who had accompanied Abu ‘Ubaydah then said to ‘Amr: “You are the leader of your men, and he is the leader of his.” However, ‘Amr insisted, saying: “You are reinforcements for us.” Recognizing the potential for division, Abu ‘Ubaydah responded: “Know, O ‘Amr, that the last command the Messenger of Allah (peace and blessings be upon him) gave me was: ‘When you reach your companion, cooperate with one another and do not differ.’ By Allah, if you disobey me, I will obey you.”

At this, ‘Amr declared: “Then I am your commander.” Abu ‘Ubaydah, known for his noble character and gentle disposition, conceded, saying: “The position is yours.” Thus, ‘Amr led the people in prayer."

[As-Sirah Al-Halabiyah, Nur Ad-Din Al-Halabi, Volume 3, Page 268]

[5] The Sunni Scholar Ibn Abi Al-'Izz has mentioned the following: 

قوله : ( ونرى الصلاة خلف كل بر وفاجر من أهل القبلة ، وعلى من مات منهم ) . قال صلى الله عليه وسلم : صلوا خلف كل بر وفاجر . رواه مكحول عن أبي هريرة رضي الله عنه ، وأخرجه الدارقطني ، قال : مكحول لم يلق أبا هريرة . وفي إسناده معاوية بن صالح ، متكلم فيه ، وقد احتج به مسلم في صحيحه . وخرج له الدارقطني أيضا وأبو داود ، عن مكحول ، عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم : الصلاة واجبة عليكم مع كل مسلم ، بر أو فاجر ، وإن هو عمل بالكبائر ، والجهاد واجب عليكم مع كل أمير ، بر أو فاجر ، [ وإن ] عمل الكبائر . وفي صحيح البخاري : أن عبد الله بن عمر رضي الله عنهما كان يصلي خلف الحجاج بن يوسف الثقفي ، وكذا أنس بن مالك ، وكان الحجاج فاسقا ظالما . وفي صحيحه أيضا ، أن النبي صلى الله عليه وسلم قال : يصلون لكم ، فإن أصابوا فلكم ولهم ، وإن أخطأوا فلكم وعليهم .

"His [At-Tahawi's] statement: "We hold that prayer may be performed behind any righteous or sinful person from among the people of the Qibla, and likewise, the funeral prayer should be offered for any of them who dies."

"The Prophet (peace and blessings be upon him) said: "Pray behind every righteous or sinful person." This was narrated by Makḥūl from Abu Hurayrah (may Allah be pleased with him) and was recorded by al-Daraqutni. However, al-Daraqutni stated that Makḥūl did not meet Abu Hurayrah. The chain of transmission includes Mu‘awiyah ibn Ṣāliḥ, about whom there is some scholarly criticism, yet Muslim cited him as a source in his Sahih.

Al-Daraqutni and Abu Dawud also recorded a hadith from Makḥūl, who narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

"Prayer is an obligation upon you behind every Muslim, whether righteous or sinful, even if he commits major sins. Likewise, jihad is an obligation upon you with every leader, whether righteous or sinful, even if he commits major sins."

In Sahih al-Bukhari, it is reported that ‘Abdullah ibn ‘Umar (may Allah be pleased with them both) used to pray behind al-Ḥajjāj ibn Yūsuf al-Thaqafi [who was an oppressive ruler], as did Anas ibn Mālik. Yet, al-Ḥajjāj was known to be a corrupt and oppressive ruler.

Also in Sahih al-Bukhari, the Prophet (peace and blessings be upon him) said: "They (the rulers) will lead you in prayer. If they do it correctly, it is for you and for them. If they err, it is for you, but the burden falls upon them." [Sharḥ al-‘Aqīda al-Ṭaḥāwiyya, Ibn Abī al-‘Izz, ‘Alī ibn ‘Alī ibn Muḥammad ibn Abī al-‘Izz al-Dimashqī, vol. 2, p. 530.]

[6] Jami' At-Tirmidhi, Abu 'Issa At-Tirmidhi, Book 2, Hadith 214

The Sunni Scholar Abu 'Issa At-Tirmidhi has narrated the following: 

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا شَبَابَةُ بْنُ سَوَّارٍ، عَنْ شُعْبَةَ، عَنْ نُعَيْمِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، قَالَتْ صَلَّى رَسُولُ اللَّهِ صلى الله عليه وسلم خَلْفَ أَبِي بَكْرٍ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ قَاعِدًا ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رُوِيَ عَنْ عَائِشَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ "‏ إِذَا صَلَّى الإِمَامُ جَالِسًا فَصَلُّوا جُلُوسًا ‏"‏ ‏.‏ وَرُوِيَ عَنْهَا أَنَّ النَّبِيَّ صلى الله عليه وسلم خَرَجَ فِي مَرَضِهِ وَأَبُو بَكْرٍ يُصَلِّي بِالنَّاسِ فَصَلَّى إِلَى جَنْبِ أَبِي بَكْرٍ وَالنَّاسُ يَأْتَمُّونَ بِأَبِي بَكْرٍ وَأَبُو بَكْرٍ يَأْتَمُّ بِالنَّبِيِّ صلى الله عليه وسلم ‏.‏ وَرُوِيَ عَنْهَا أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى خَلْفَ أَبِي بَكْرٍ قَاعِدًا ‏.‏ وَرُوِيَ عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى خَلْفَ أَبِي بَكْرٍ وَهُوَ قَاعِدٌ ‏.

Mahmūd ibn Ghaylān narrated to us, saying: Shabābah ibn Sawwār narrated to us, from Shu‘bah, from Nu‘aym ibn Abī Hind, from Abū Wā’il, from Masrūq, from ‘Ā’ishah, who said:

"The Messenger of Allah (peace and blessings be upon him) prayed behind Abū Bakr while sitting during the illness in which he passed away."

Abū ‘Īsā (al-Tirmidhī) said: "The hadith of ‘Ā’ishah is a sound and authentic hadith."

It has also been narrated from ‘Ā’ishah that the Prophet (peace and blessings be upon him) said: "If the imam prays while seated, then pray seated as well."

Another narration from ‘Ā’ishah states that the Prophet (peace and blessings be upon him) went out during his illness while Abū Bakr was leading the people in prayer. The Prophet stood beside Abū Bakr, and the people followed Abū Bakr, while Abū Bakr followed the Prophet (peace and blessings be upon him).

It has also been reported from ‘Ā’ishah that the Prophet (peace and blessings be upon him) prayed behind Abū Bakr while seated.

Additionally, Anas ibn Mālik narrated that the Prophet (peace and blessings be upon him) prayed behind Abū Bakr while seated.

[ Jami' At-Tirmidhi, Abu 'Issa At-Tirmidhi, Book 2, Hadith 214]

[7] The Sunni Scholar Muhammad Al-Bukhari has narrated the following: 

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ، قَالَتْ لَمَّا ثَقُلَ رَسُولُ اللَّهِ صلى الله عليه وسلم جَاءَ بِلاَلٌ يُؤْذِنُهُ بِالصَّلاَةِ فَقَالَ ‏"‏ مُرُوا أَبَا بَكْرٍ أَنْ يُصَلِّيَ بِالنَّاسِ ‏"‏‏.‏ فَقُلْتُ يَا رَسُولَ اللَّهِ، إِنَّ أَبَا بَكْرٍ رَجُلٌ أَسِيفٌ، وَإِنَّهُ مَتَى مَا يَقُمْ مَقَامَكَ لاَ يُسْمِعُ النَّاسَ، فَلَوْ أَمَرْتَ عُمَرَ‏.‏ فَقَالَ ‏"‏ مُرُوا أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ ‏"‏‏.‏ فَقُلْتُ لِحَفْصَةَ قُولِي لَهُ إِنَّ أَبَا بَكْرٍ رَجُلٌ أَسِيفٌ، وَإِنَّهُ مَتَى يَقُمْ مَقَامَكَ لاَ يُسْمِعِ النَّاسَ، فَلَوْ أَمَرْتَ عُمَرَ‏.‏ قَالَ ‏"‏ إِنَّكُنَّ لأَنْتُنَّ صَوَاحِبُ يُوسُفَ، مُرُوا أَبَا بَكْرٍ أَنْ يُصَلِّيَ بِالنَّاسِ ‏"‏‏.‏ فَلَمَّا دَخَلَ فِي الصَّلاَةِ وَجَدَ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي نَفْسِهِ خِفَّةً، فَقَامَ يُهَادَى بَيْنَ رَجُلَيْنِ، وَرِجْلاَهُ يَخُطَّانِ فِي الأَرْضِ حَتَّى دَخَلَ الْمَسْجِدَ، فَلَمَّا سَمِعَ أَبُو بَكْرٍ حِسَّهُ ذَهَبَ أَبُو بَكْرٍ يَتَأَخَّرُ، فَأَوْمَأَ إِلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم، فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم حَتَّى جَلَسَ عَنْ يَسَارِ أَبِي بَكْرٍ، فَكَانَ أَبُو بَكْرٍ يُصَلِّي قَائِمًا، وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُصَلِّي قَاعِدًا، يَقْتَدِي أَبُو بَكْرٍ بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَالنَّاسُ مُقْتَدُونَ بِصَلاَةِ أَبِي بَكْرٍ رضى الله عنه‏.‏

Qutaybah ibn Sa‘īd narrated to us, saying: Abū Mu‘āwiyah narrated to us, from al-A‘mash, from Ibrāhīm, from al-Aswad, from ‘Ā’ishah, who said:

"When the Messenger of Allah (peace and blessings be upon him) became gravely ill, Bilāl came to inform him of the time for prayer. The Prophet (peace be upon him) said: 'Instruct Abū Bakr to lead the people in prayer.'

I said, 'O Messenger of Allah, Abū Bakr is a soft-hearted man, and if he stands in your place, he will not be able to make himself heard by the people. Would you consider appointing ‘Umar instead?'

The Prophet (peace be upon him) repeated, 'Instruct Abū Bakr to lead the people in prayer.'

I then said to Ḥafṣah, 'Tell him that Abū Bakr is a soft-hearted man, and if he stands in your place, he will not be able to make himself heard by the people. Would you consider appointing ‘Umar instead?'

The Prophet (peace be upon him) then said, 'Indeed, you are like the female companions of Yūsuf! Instruct Abū Bakr to lead the people in prayer.'

When Abū Bakr had begun the prayer, the Messenger of Allah (peace be upon him) felt some relief and, supported by two men, he stood up. His feet dragged on the ground as they helped him to the mosque. When Abū Bakr heard him coming, he stepped back to give way, but the Prophet (peace be upon him) gestured to him to remain in his place. The Messenger of Allah (peace be upon him) then sat to the left of Abū Bakr.

Thus, Abū Bakr led the prayer while standing, and the Messenger of Allah (peace be upon him) prayed while seated. Abū Bakr followed the prayer of the Messenger of Allah (peace be upon him), and the people followed the prayer of Abū Bakr."

[Sahih al-Bukhari, Muhammad Al-Bukhari, Book 10, Hadith 108]

[8] The Sunni Scholar Muhammad Al-Amin Al-Harrari has mentioned the following: 

قلت: فدرجة هذا الحديث: أنه صحيح المتن، حسن السند، وإن انفرد به ابن ماجة؛ لأن له شواهد؛ فقد رواه أحمد في "مسنده" من حديث ابن عباس، ورواه أبو بكر بن أبي شيبة في "مسنده"، ورواه ابن حبان في "صحيحه" عن الحسن بن سفيان، وأصله في "الصحيحين" من حديث عبيد الله بن عبد الله، وغرضه: الاستشهاد به.

"I said: The classification of this hadith is that its matn (text) is ṣaḥīḥ (authentic), and its isnād (chain of transmission) is ḥasan (good), even though it is exclusively reported by Ibn Mājah. This is because it has supporting narrations (shawāhid). It has been narrated by Aḥmad in his Musnad from the hadith of Ibn ‘Abbās, by Abū Bakr ibn Abī Shaybah in his Musnad, and by Ibn Ḥibbān in his Ṣaḥīḥ on the authority of al-Ḥasan ibn Sufyān. Its core narration is also found in al-Ṣaḥīḥayn (Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim) through the hadith of ‘Ubaydullāh ibn ‘Abdillāh, with the purpose of using it as corroborative evidence (istishhād)." 

[Sharḥ Sunan Ibn Mājah, Murshid Dhawī al-Ḥijā wa al-Ḥāja ilā Sunan Ibn Mājah, Muhammad Al-Amin Al-Harrari, vol. 7, p. 425.]

[9] The Sunni Scholar Muhammad Al-Bukhari has narrated the following: 

حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى، قَالَ حَدَّثَنَا ابْنُ نُمَيْرٍ، قَالَ أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ أَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَبَا بَكْرٍ أَنْ يُصَلِّيَ بِالنَّاسِ فِي مَرَضِهِ، فَكَانَ يُصَلِّي بِهِمْ‏.‏ قَالَ عُرْوَةُ فَوَجَدَ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي نَفْسِهِ خِفَّةً، فَخَرَجَ فَإِذَا أَبُو بَكْرٍ يَؤُمُّ النَّاسَ، فَلَمَّا رَآهُ أَبُو بَكْرٍ اسْتَأْخَرَ، فَأَشَارَ إِلَيْهِ أَنْ كَمَا أَنْتَ، فَجَلَسَ رَسُولُ اللَّهِ صلى الله عليه وسلم حِذَاءَ أَبِي بَكْرٍ إِلَى جَنْبِهِ، فَكَانَ أَبُو بَكْرٍ يُصَلِّي بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَالنَّاسُ يُصَلُّونَ بِصَلاَةِ أَبِي بَكْرٍ‏.‏

Zakariyyā ibn Yaḥyā narrated to us, saying: Ibn Numayr narrated to us, reporting from Hishām ibn ʿUrwah, from his father, from ʿĀʾishah, who said: "The Messenger of Allah (peace and blessings be upon him) instructed Abū Bakr to lead the people in prayer during his illness, so he led them in prayer."

ʿUrwah said: "The Messenger of Allah (peace and blessings be upon him) felt some relief and went out to the mosque, where he found Abū Bakr leading the people in prayer. When Abū Bakr saw him, he moved back, but the Prophet (peace and blessings be upon him) gestured to him to remain as he was. The Messenger of Allah (peace and blessings be upon him) then sat beside Abū Bakr. Thus, Abū Bakr followed the prayer of the Messenger of Allah (peace and blessings be upon him), while the people followed the prayer of Abū Bakr."

[Sahih al-Bukhari, Muhammad Al-Bukhari, Book 10, Hadith 77]

[10] Sunan Abi Dawud, Abu Dawud As-Sijistani,  Book 2, Hadith 211

[11] The Sunni Scholar Nasir Ad-Din Al-Albani has mentioned the following: 

٦١٤ - عن أنس:

أن رسول الله صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ ركب فرسًا، فَصُرع عنه؛ فجُحِش شِقُّه الأيمن، فصلى صلاة من الصلوات وهو قاعد، فصلينا وراءه قعودًا، فلما انصرف قال:

"إنما جعل الإمام ليؤتم به؛ فإذا صلى قائمًا فصلوا قيامًا، وإذا ركع فاركعوا، وإذا رفع فارفعوا، وإذا قال: سمع الله لمن حمده؛ فقولوا: ربنا! ولك الحمد، وإذا صلى جالسًا؛ فصلوا جلوسًا أجمعون".

(قلت: إسناده صحيح على شرط الشيخين. وقد أخرجاه وكذا أبو عوانة في "صحاحهم". وقال الترمذي: "حديث حسن صحيح")

Hadith 614 - Narrated by Anas:

The Messenger of Allah (peace and blessings be upon him) once rode a horse and was thrown off, injuring his right side. As a result, he led one of the prayers while sitting, and we prayed behind him in a seated position. When he finished the prayer, he said:

"The Imam is appointed to be followed. So when he prays standing, then pray standing. When he bows, then bow. When he rises, then rise. When he says, 'Sami‘a Allahu liman hamidah' (Allah hears those who praise Him), then say, 'Rabbana wa laka al-hamd' (Our Lord, to You belongs all praise). And when he prays sitting, then all of you should pray sitting."

(I [the narrator] say: Its chain of transmission is authentic according to the conditions set by al-Bukhari and Muslim. Both of them, as well as Abu ‘Awanah in their collections of authentic hadiths, have reported it. Al-Tirmidhi also said: "This is a Hasan Sahih (good and authentic) hadith.")

[Sahih Sunan Abu Dawud, Abu Dawud As-Sijistani, Annotator: Nasir Ad-Din Al-Albani, Volume 3, Page 155-156]

[12] Al-Ifsah, Shaykh al-Mufīd, Page 201-207

[13] Irshād al-Qulūb, Hasan bin Muhammad Ad-Daylami, Vol. 2, p. 207.

The original text in Arabic can be found here

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Did Abu Bakr (may Allah curse him) actually lead the prayer during the illness of the Messenger of Allah (peace and blessings be upon him and his family), prompting the Prophet to repeat the prayer? Or did he not lead the Muslims in prayer at all?

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