The Allegation of the Murder of Sayyiduna Abd al-Rahman bin Abi Bakr (may Allah be pleased with him):
(After accusing Mu’awiyah (may Allah be pleased with him) of the murder of Muhammad bin Abi Bakr (may Allah have mercy on him), the Engineer says:) “So Sayyidah Aisha was angry with Mu’awiyah for this reason. That is one brother you have heard about; there was another brother, ‘Abd al-Rahman bin Abi Bakr………… Go and look at Sahih al-Bukhari for him. The hadith number is 4827 according to the international numbering. When Marwan was the governor of the Hijaz, he was giving a sermon in the Prophet’s Mosque and repeatedly mentioned Yazid bin Mu’awiyah, so that he could take the pledge of allegiance for Mu’awiyah’s son after Mu’awiyah………… The words of al-Bukhari are that ‘Abd al-Rahman bin Abi Bakr stood up and said something to the ruler of the time. Now Imam al-Bukhari did not tell us what he said. Marwan became angry and said: Seize him, arrest him………… So Sayyiduna ‘Abd al-Rahman bin Abi Bakr immediately went and hid in the room of Mother Aisha, which was adjacent to the Prophet’s Mosque………… Marwan’s anger did not cool down, and he said from outside: Yes, son of Abu Bakr! You are the one about whom that verse was revealed, Surat al-Ahqaf, verse number 17, that he says: My parents tell me that when we die and turn to dust we will be brought back to life, these are only tales of the earlier people. Son of Abu Bakr! This was revealed about you, you used to say to your parents that the Quran is tales of the earlier people. May Allah protect us, what a great lie he told! Sayyidah Aisha could not bear it, and she spoke from inside the room. She said: No verse was revealed about the family of Abu Bakr except those verses of Surat al-Nur that were revealed in my exoneration.”
Then Mirza says:
“Fine! Now obviously, when there is this enmity, do you think the enmity comes to an end? In all the Ahl al-Sunnah history books that I have cited, it is found that ‘Abd al-Rahman bin Abi Bakr then went and hid, and some time later his body was found in some cave, and the body was brought and then buried in a grave in Makkah. Now obviously, if a man is hiding in a cave and his body is found there, there were unknown persons, a few unknown persons. And who could those unknown persons be? Obviously those who were the beneficiaries of this system. We do not name anyone. Where there was a name, I named him and said it; where there is no name, only unknown persons, you will find out yourselves who the unknown persons are.”
Abdur Rahman Bin Abi Bakar, Brothers of Hazrat Ayesha A.S
Look! Divide all of this talk of Mirza into two parts. The first is that some harsh words are exchanged between Sayyiduna ‘Abd al-Rahman bin Abi Bakr (may Allah be pleased with him) and Marwan, the governor of Sayyiduna Mu’awiyah (may Allah be pleased with him); ‘Abd al-Rahman (may Allah be pleased with him) goes into the room of Aisha (may Allah be pleased with her), and then whatever Sayyidah Aisha (may Allah be pleased with her) replied to Marwan’s words. This is one part. For this, the honourable Engineer keeps giving reference after reference: yes, this narration is in Sahih al-Bukhari too, it is also in Mustadrak al-Hakim with great detail, it is also found in Sunan al-Nasa’i al-Kubra, and finding it is no difficult task, Imam Ibn Kathir has gathered all these narrations in Tafsir Ibn Kathir under Surat al-Ahqaf, verse number 17, and during the video the references are also being shown on the screen alongside (although the detailed narration that the Engineer mentioned has been declared munqati’ (broken chain) by Imam al-Dhahabi (may Allah have mercy on him) in his Talkhis of the Mustadrak, which is jarh mufassar (explained criticism)). Now see how they throw dust in people’s eyes. He entangled his useless and ignorant audience in these references, from which they get a very good impression: “wow, wow, every point is being stated with a reference!” Now they have been satisfied mentally (honestly speaking, hypnotized) to the extent that now you can keep saying whatever you like; they will not think what its reference is or in which book it is written. So consider that Mirza gave many references in the first part, but the second part of the talk, which was the main claim, that after this incident ‘Abd al-Rahman bin Abi Bakr (may Allah be pleased with him) went and hid in some cave and then his body was recovered from there, etc., etc., what reference has been given for that? For this, as always, he gave the same deception: “All the Ahl al-Sunnah ‘history books’ that I have cited…………”.
But the first point is that you follow narrations with sahih chains and say about history that it is history written at the command of rulers, history is false, the status of history is like counterfeit coins, and you call the zakirs who recite false, chainless narrations of history ignorant zakirs. But after saying such beautiful things, you yourself also become an ignorant zakir and begin to narrate false history, and hats off to your listeners who do not see this duplicity of yours at all. The second deception he gave is that, sir, this incident is present in all the history books I have cited. Watch the video: which history book has been cited? Which reference has been shown on the screen?
Whereas at the beginning of the video it is written “references attached”, meaning whatever the Imam says, its reference will be shown on the screen. How would he give a reference when you yourself also know that I am lying. Yes, but contrary to this, it is established by an authentic (sahih) narration that ‘Abd al-Rahman bin Abi Bakr (may Allah be pleased with him) did not go and hide in any cave, nor was he killed, rather his death was a natural one.
His (may Allah be pleased with him) death was a natural one:
Umm Alqamah reported that:
أَنَّ امْرَأَةً دَخَلَتْ بَيْتَ عَائِشَةَ فَصَلَّتْ عِنْدَ بَيْتِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَهِيَ صَحِيحَةٌ فَسَجَدَتْ، فَلَمْ تَرْفَعْ رَأْسَهَا حَتَّى مَاتَتْ، فَقَالَتْ عَائِشَةُ: الْحَمْدُ لِلَّهِ الَّذِي يُحْيِي وَيُمِيتُ، إِنَّ فِي هَذِهِ لَعِبْرَةً لِي فِي عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ، رَقَدَ فِي مَقِيلٍ لَهُ قَالَهُ، فَذَهَبُوا يُوقِظُونَهُ فَوَجَدُوهُ قَدْ مَاتَ، فَدَخَلَ نَفْسَ عَائِشَةَ تُهَمَةُ أَنْ يَكُونَ صُنِعَ بِهِ شَرٌّ، وَعُجِّلَ عَلَيْهِ فَدُفِنَ وَهُوَ حَيٌّ، فَرَأَتْ أَنَّهُ عِبْرَةٌ لَهَا، وَذَهَبَ مَا كَانَ فِي نَفْسِهَا مِنْ ذَلِكَ-
“A woman came to the house of Sayyidah Aishah (may Allah be pleased with her) and prayed near the room of the Prophet ﷺ, and she was perfectly healthy. She prostrated and did not raise her head, and (while still in prostration) she died. Upon this, Aishah (may Allah be pleased with her) said: All praise is for Allah, who gives life and causes death. Indeed, in this incident there is a lesson for me regarding Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him). He had gone to sleep in his place for the midday rest, and when the people went to wake him, they saw that he had died. A misgiving arose in my heart that something bad had been done to him, and that the people had acted hastily regarding him and he had been buried alive. So when I saw this woman (and such a sudden death of hers), I took a lesson from it, and the fear that I had in my heart about this went away.”
Its chain of narration is hasan (good).
Here, then, is testimony from the house of Abd al-Rahman (may Allah be pleased with him) that he died while asleep in his resting place. There is no mention of hiding in any cave, nor any proof that his body was recovered from there. And the imams, too, have written the same in mentioning his death, that he died in a state of sleep:
Imam Abu al-Qasim al-Baghawi (may Allah have mercy on him), in mentioning the death of Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him), narrates the statement of Imam Yahya ibn Sa’id: “توفي عبد الرحمٰن بن ابي بكر في نوم نامه“. Sayyiduna Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him) died in a state of sleep.
Imam Abu Nu’aym al-Asbahani (may Allah have mercy on him) writes: “توفي بمكة في نومة نامها“. He (may Allah be pleased with him) died in Makkah in a state of sleep.
And the same thing has been said in the account of his death by Imam Ibn Abd al-Barr, Imam Ibn Kathir, Imam Ibn al-Athir and Hafiz Ibn Hajar (may Allah have mercy on them).
Therefore it is established that he (may Allah be pleased with him) was not killed but died a natural death, and the story that Mirza Sahib has fabricated in order to create doubts and suspicions about Mu’awiyah (may Allah be pleased with him) is all a lie. Although he did not explicitly mention his (may Allah be pleased with him) name, anyone who watches the whole series of this video will have no difficulty judging whom the hint points to. In the name of speaking the truth, Mirza Sahib is only and only levelling accusations against the Companions (may Allah be pleased with them), and he presents the excuse that: “The Quran too has mentioned the mistakes of the prophets, so does that necessarily mean insulting them?” We say only this: what you are doing in the name of speaking the truth, the Rawafid are also carrying out very well, and they fabricate better stories than you. So you are not on the path of the Quran but on their path.
In any case, when none of the Companions (may Allah be pleased with them) added colour regarding the death of Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him) as you have, nor raised doubts and suspicions about any Companion, then you too should keep your shop of Rafidism closed.
Mirza Sahib’s double-faced policy:
Here the matter concerned Mu’awiyah (may Allah be pleased with him), so to object to him you prepared a whole film by means of multiplications and divisions; but now see Mirza Sahib’s other face. In one video he says:
“The Ansar were all companions of Ali (may Allah be pleased with him). It was the Ansar, were they not, who wanted to make Ali the caliph as well, on the occasion of Abu Bakr. And among them was Sa’d ibn Ubadah; he himself also wanted to become caliph. He did not pledge allegiance to Abu Bakr, and see, Abu Bakr did not have him killed; he differed in opinion. But the rest of the Ansar pledged allegiance; he did not pledge allegiance to Abu Bakr his whole life.”
To this the questioner says: He was killed, anyway!
The Engineer replies: “He was killed, but who killed him is not known. But (he) did not pledge allegiance to Umar either; if there had been a killing to be done, Abu Bakr would have killed him at that time. He was martyred in the era of Umar, not in the era of Abu Bakr.”
Mas’alah 157, part- B 1:30:52
So see, here too the matter is only one of political disagreement and not giving allegiance. Rather, according to Mirza Sahib, Sa’d ibn Ubadah (may Allah be pleased with him) himself wanted to become caliph, yet despite this, the accusation of his killing was not made against Sayyiduna Abu Bakr or Sayyiduna Umar (may Allah be pleased with them both). So, on the basis of this useless logic of yours about the beneficiary, can someone accuse Sayyiduna Abu Bakr and Umar (may Allah be pleased with them both) of the killing of Sa’d ibn Ubadah (may Allah be pleased with him) or not? So just as it is not permissible to accuse Abu Bakr and Umar (may Allah be pleased with them both) of this killing, in the same way accusing Sayyiduna Mu’awiyah (may Allah be pleased with him) of the killing of Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him) is false, and this act is merely slandering the Companions (may Allah be pleased with them). Such conduct may aim at spreading discord and corruption, but it is not at all the spreading of knowledge and truth. In this way anyone could be made the beneficiary of anyone’s killing and declared a criminal. You staged this same pretense with regard to Sayyiduna Hasan (may Allah be pleased with him) as well. And the Rafidah do the same: by declaring Abu Bakr and Umar the beneficiaries of the death of the Prophet ﷺ, they raise doubts about these men. So there is no difference between the Engineer’s method of operation and his speaking of the truth, and those of the Rafidah.
We are not permitted to think ill of even an ordinary Muslim, whereas the Messenger of Allah ﷺ declared the Companions (may Allah be pleased with them) the best and most virtuous generation of this Ummah, so it is our duty to avoid slandering them and thinking ill of them. This is the method of Ahl al-Sunnah, whereas levelling accusations at the Companions and spreading a wrong impression about them is the way of the Rafidah, on which Mirza Sahib is proceeding.
Note: A narration is mentioned that when Sayyiduna Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him) refused to pledge allegiance to Yazid, Mu’awiyah (may Allah be pleased with him) sent him one hundred thousand dirhams, but he (may Allah be pleased with him) refused to take them.
However, this narration is not established. In it is a narrator, “Ibrahim ibn Muhammad ibn Abd al-Aziz”, who is a da’if (weak) narrator and munkar al-hadith (narrates rejected hadiths).
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