Mention of Sayyadnā Ṣiddīq Akbar (R.A) in the Teachings of Hazrat Sultan Bahoo
Dr. Laeeq Ahmed | July 08, 2026
Mention of Sayyadnā Ṣiddīq Akbar (R.A) in the Teachings of Hazrat Sultan Bahoo
Author: Dr. Laeeq Ahmed
The family of Sayyadnā Abū Bakr Ṣiddīq (R.A) possesses a distinction that has not been granted to any other family in all of creation.[1] He, his father Abū Quḥāfah, his illustrious son 'Abd al-Raḥmān, and his grandson Abū 'Atīq Muḥammad ibn 'Abd al-Raḥmān (R.A) all received the honour of beholding the countenance of the Exalted Prophet (ﷺ) and the distinction of being his companions. His daughters, Umm al-Mu'minīn Hazrat 'Ā'ishah Ṣiddīqah and Hazrat Asmā' (R.A), were likewise blessed with this same honour.
Remembrance of Abū Bakr Ṣiddīq (R.A) in the Teachings of Hazrat Sultan Bahoo(R.A)
In his prose and poetic works, both Persian and Punjabi, Sultan ul Arifeen Hazrat Sultan Bahoo (R.A) gave full and unreserved expression of his unwavering devotion to the Ahal Al-Bayt al-Aṭhār and the noble companions (R.A). The method followed in all his books is consistent: each work opens with the praise and glorification of Allah Almighty, followed by words of praise in honour of the Exalted Prophet (ﷺ). Then he sends salutations upon the noble Prophet (ﷺ), the Ahal Al-Bayt al-Aṭhār, and the companions (R.A) in comprehensive and inclusive terms. Consider the following three passages:
- "Boundless salutations be upon the most noble of creation, Abū al-Qāsim, Exalted Prophet (ﷺ), upon his family, his companions, and his Ahal Al-Bayt, all of them."[2]
- "Peace and salutations be upon the last Prophet of Allah, Exalted Prophet (ﷺ), upon his family, and upon all his companions, every one of whom is among those worthies of Divine forgiveness and Divine pleasure."[3]
- "That person who does not hold the personal Name of Allah (Ism Allah Dhāt, the Glorious Qur'ān, the Exalted Prophet (ﷺ), the noble companions, the Islamic Divine law, the scholars, and the people of spiritual-excellence (faqīrs) in reverence and respect is accursed and devoid of faith. I seek refuge in Allah Almighty from such a person."[4]
This article sheds light on various dimensions of the tribute of Abū Bakr (R.A) as found in the teachings of Sultan Bahoo (R.A).
His Acceptance of Islam
It is narrated from Honourable 'Ā'ishah Ṣiddīqah (R.A) that Honourable Umar Fārūq (R.A) declared that Sayyadnā Ṣiddīq Akbar (R.A) was the most beloved of all people to the Exalted Prophet (ﷺ), that he was better than all of us, and that he was our chief. He continued to speak until he declared, "Among men, the first to accept Islam was Honourable Abū Bakr (R.A)."[5]
Hazrat Sultan Bahoo (R.A) in his work 'Ayn Al-Faqr, while mentioning the foremost of accepting faith (al-Sābiqūn al-Awwalūn), says:
"In a Hadīth Qudsī Allah Almighty commands, 'O Beloved (ﷺ)! Had it not been for you, I would not have manifested My Lordship.' The first one to recite the Islamic creed (Kalimah) upon the Exalted Prophet (ﷺ) was Allah Almighty Himself, then the blessed spirit of Honourable Abū Bakr Ṣiddīq (R.A) recited it, and then the blessed spirit of Honourable 'Alī (R.A) became Muslim even in his mother's womb and recited the Kalimah: 'Lā ilāha ill Allāhu Muḥammadun Rasūl Allāh.' Thereafter, the further noble companions (R.A) were honoured with the faith."[6]
Note: By "reciting the Kalimah" here it does not meant the manner in which a human being recites it, for Allah Almighty is far exalted above such a thing. What is meant, rather, is bearing witness to the prophethood and messengership of the Exalted Prophet (ﷺ). The very first testimony to his prophethood and messengership came from Allah Almighty Himself, as the Divine declaration makes clear:
"But Allah (Himself) bears witness to what He has revealed to you (Esteemed Prophet). He sent it down with His knowledge, and the angels bear witness (too). And Allah suffices as a Witness." (Al-Qur'ān 4:166)
This blessed verse contains the testimony of Allah Almighty that all that was revealed to Muḥammad (ﷺ) is the truth, and this constitutes the very confirmation of his prophethood and messengership.
Similarly, in Sūrat al-Munāfiqūn it is stated:
"And Allah knows that you are indeed His Messenger." (Al-Qur'ān 63: 1)
That is, Allah Almighty Himself confirmed the messengership of the Prophet (ﷺ). The definitive text of the Glorious Qur'ān establishes that the primary testimony to the messengership belongs to Allah Almighty. He granted prophethood to the Prophet (ﷺ), sent revelation upon him, and through that very revelation declared him to be His Messenger. The confirmation by human beings and jinn came thereafter.
Just as in verse 56 of Sūrat al-Aḥzāb, the act of sending salutations (ṣalāt) is attributed to Allah Almighty, this does not mean that He sends salutations in the manner a human being does. When the sending of salutations is attributed to Allah Almighty, what is meant is mercy and peace.
The Blessing of the Name of Hadrat Abū Bakr (R.A) on the Path of Spiritual-Excellence (faqr)
It is narrated from Hazrat Abū Yaḥyā that:
"He heard Honourable 'Alī al-Murtaḍā (R.A) swearing an oath and saying that the title 'Ṣiddīq' of Hazrat Abū Bakr (R.A) was sent down by Allah Almighty from the heavens."[7]
It is narrated from Umm al-Mu'minīn Hazrat 'Ā'ishah Ṣiddīqah (R.A) that the Exalted Prophet (ﷺ) said:
"Whoever wishes to see a person saved and protected from the fire, let him look upon Abū Bakr (R.A). His family had named him 'Abd Allāh ibn 'Uthmān ibn 'Āmir ibn 'Amr, but upon him the title 'Atīq' prevailed."[8]
Sultān Bahoo (R.A) says:
"The wayfarer of the spiritual-path (sālik) who sets foot upon the path of spiritual-excellence (faqr) and within whose being the Glorious Name (Ism Allah Dhāt), or the ninety-nine Names of Allah Almighty, or the Kalimah Ṭayyibah 'Lā ilāha ill Allāhu Muḥammadun Rasūl Allāh,' or the name of Hazrat Abū Bakr Ṣiddīq (R.A), or the name of Hazrat 'Umar Fārūq (R.A), or the name of Hazrat 'Uthmān Ghanī (R.A), or the name of Hazrat 'Alī al-Murtaḍā (R.A), or the letters of Bismillāh al-Raḥmān al-Raḥīm exert their influence, these names bestow upon him benefit and contentment (jam'iyyat), make him free of all needs (lā yaḥtāj), and honour him with the stations of presence (ḥuḍūrī)." He further says that through the blessing of these sacred names, the wayfarer of the spiritual-path (sālik ) attains the recognition (ma‘rifat) of Allah Almighty and his soul (qalb) and body become illumination."[9]
Similarly, at another point, he says:
"When the practitioner becomes perfect, meaning when he becomes fully adherent to the sharī'at and vigilant and aware in both his outward and inward states, he can, through the spiritual invocations (hāḏirāt) of the blessed names of Hazrat Abū Bakr Ṣiddīq (R.A), Hazrat 'Umar ibn al-Khaṭṭāb (R.A), Hazrat 'Uthmān (R.A), Hazrat 'Alī al-Murtaḍā (R.A), Hazrat Imām Ḥasan (R.A), Hazrat Imām Ḥusayn (R.A), Hazrat Shāh Muḥyī al-Dīn (R.A), Hazrat Imām A'ẓam (R.A), Hazrat Imām Shāfi'ī (R.A), Hazrat Imām Mālik (R.A), and Hazrat Imām Ḥanbal (R.A), attain the meeting of each of these luminaries."[10]
The Embodiment of Sincerity and the Very Essence of the Islamic Divine law (Sharī'at)
It is narrated from Hazrat Sayyadnā Abū Hurayrah (R.A) that the Exalted Prophet (ﷺ) said to Angel Gabriel (Jibrīl) (A.S):
"O Jibrīl! My community will not believe me (in the matter of the mi'rāj). Jibrīl (A.S) said: 'O Messenger of Allah (ﷺ), Abū Bakr (R.A) will believe you, for he is the Ṣiddīq.”[11]
Hazrat Sultan Bahoo (R.A) states:
"Sayyadnā Ṣiddīq Akbar (R.A) was granted the wealth of sincerity (sidq) from the court of the Exalted Prophet (ﷺ)."
He then presents the following verse in Persian:
صدق صديق و عدل عمر پُر حيا عثمان بود
گوئی فقرش از محمدؐ شاهِ مردان می ربود
"Honourable Abū Bakr Ṣiddīq (R.A) became the person of sincerity, Honourable 'Umar (R.A) became the person of justice, Honourable 'Uthmān (R.A) became the person of modesty, and the Master Chevalier Honourable 'Alī (R.A) received the wealth of spiritual-excellence (faqr) from the Exalted Prophet (ﷺ)."[12]
In the teachings of Hazrat Sultan Bahoo (R.A), the station of spiritual-excellence (faqr) has been expounded with utmost clarity. The following passage gives a precise picture of which qualities distinguish the bearer of spiritual excellence (faqr). He says:
"Four qualities of the great companions are found in the man of spiritual-excellence (faqīr): The quality of sincerity (sidq), belonging to Ṣiddīq Akbar (R.A); yhe quality of accountability of self (muhāsabah-e-nafs), belonging to Hazrat 'Umar ibn al-Khaṭṭāb (R.A); the quality of modesty (hayā), belonging to Hazrat 'Uthmān Ghanī (R.A); and the quality of knowledge, munificence, and generosity belonging to Hazrat 'Alī (R.A)."[13]
Hazrat Sultan Bahoo (R.A) has also described this mark of the desirous of God (tālib-e-Mawlā): that his being is adorned with sincerity, justice, modesty, and contentment. His words are as follows:
"What is the meaning of desirous of God? One who has a circumnutating heart, a person of guidance having truthfulness in his heart, such as the truthful Honourable Abū Bakr Ṣiddīq (R.A), such like a person of justice Honourable 'Umar ibn al-Khaṭṭāb (R.A), such like a person of modesty Honourable 'Uthmān (R.A), such like a person who submits to the will of Allah Almighty, Honourable 'Alī (R.A), for all of these are masculine desirous of God, the Master."[14]
Similarly, at yet another point, when Hazrat Sultan Bahoo (R.A) expounded the concept of the true four friends (ḥaqq chār yār), he threaded their noble qualities and virtues together like priceless pearls:
"Know that Honourable Abū Bakr (R.A) is the Islamic Divine law (sharī'at), Honourable 'Umar (R.A) is the spiritual-path (tarīqat), Honourable 'Uthmān (R.A) is Divine-reality (haqīqat), Honourable 'Alī (R.A) is recognition (ma‘rifat), and the Exalted Prophet (ﷺ) is the secret (sirr). Honourable Abū Bakr Ṣiddīq (R.A) is sincerity, Honourable 'Umar (R.A) is justice, Honourable 'Uthmān (R.A) is modesty, Honourable 'Alī (R.A) is munificent generosity, and the Exalted Prophet (ﷺ) is spiritual-excellence (faqr)."
He then presents the following verse:
"Honourable Abū Bakr Ṣiddīq (R.A) became the person of sincerity, Honourable 'Umar Fārūq (R.A) became the person of justice, Honourable 'Uthmān (R.A) became the person of modesty, and the Master Chevalier Honourable 'Alī (R.A) won the stake of spiritual-excellence (faqr)."[15]
When discussing the transmission of the most particular knowledge of the Glorious Name (Ism Allah Dhāt) in his teachings, Hazrat Sultan Bahoo (R.A) mentions the sincerity of Hazrat Abū Bakr Ṣiddīq (R.A) in the following terms:
"The Exalted Prophet (ﷺ) declared: 'The name of every written letter is its kernel and its knowledge is its core.' In the same way, this all-encompassing knowledge is transmitted from nearness to nearness, from presence to presence, from illumination to illumination, from forgiveness to forgiveness, from Divine-ability (tawfīq) to Divine-ability, from realisation to realisation, and from confirmation to confirmation, just as the sincerity (sidq) of Hazrat Abū Bakr Ṣiddīq (R.A), the justice ('adl) of Hazrat 'Umar Fārūq (R.A), the modesty (hayā) of Hazrat 'Uthmān Ghanī (R.A), the knowledge ('iIm) of Hazrat 'Alī (R.A), and the spiritual-excellence (faqr) and character of the Prophet Muḥammad (ﷺ) have been transmitted and continue to be transmitted. Through the influence of the Glorious Name (Ism Allah Dhāt), the heart becomes illuminated, and within the desirous of Allah almighty, there arises such boundless and certain knowledge of the unseen beyond the unseen, a knowledge that is the best substitute of grace and favour and a gift of Divine bestowal."[16]
The Recognition of a True Sayyad and the Sincerity of Abū Bakr (R.A)
No one should harbour any doubt that the blessed descendants of the Exalted Prophet (ﷺ), the Sādāt, are a lineage exalted above all other lineages and worthy of the utmost veneration. Sultan Bahoo (R.A) identifies the marks of a true Sayyad in terms of remarkable depth and precision:
"The mark of a Sayyad is that he is an adherent of the sharī'at, that he walks upon the footsteps of the Prophet Muḥammad (ﷺ), that he is adorned with the morality of the Prophet Muḥammad (ﷺ) (khulq-e-Muḥammadī), that in sincerity he is like Ṣiddīq Akbar (R.A), that in justice he is like Hazrat 'Umar (R.A), that in modesty he is like Hazrat 'Uthmān (R.A), that in courage he is like Hazrat 'Alī (R.A), that in struggle he is like Hazrat Muḥammad Rasūl Allāh (ﷺ), that in renunciation of the material world (tark-e-dunyā) he is like Hazrat Fāṭimah al-Zahrā' (R.A), and that in felicity, contentment, and devotion he is an embodiment of the example of Hazrat Imām Ḥasan (R.A) and Hazrat Imām Ḥusayn (R.A). Listen! Within the being of the human, the spirit (rūḥ) is like Bāyazīd (R.A), the base-self (nafs) is like Yazīd, and the soul (qalb) is like the perfect martyr Hazrat Imām Ḥusayn (R.A). O recogniser of truth! Do justice by yourself and, with the sword of Divine oneness (tawḥīd), that is the Glorious Name, (Ism Allah Dhāt), slay the nafs Yazīd."[17]
The Blessing of the Perfect Gaze of Ṣiddīq Akbar (R.A)
Those who are intimately familiar with the candles of the science of Sufism are not unaware of the secret that gaining access to the congregation of the Prophet (ﷺ) in the innermost is entirely possible, provided that nothing remains within the desirous' being besides Allah Almighty. Hazrat Sultan Bahoo (R.A), describing the spiritual condition of this inward journey, says:
"When any desirous of Allah Almighty enters the congregation of the Exalted Prophet (ﷺ), four gazes exert their influence upon him. By the efficacy of the gaze of Hazrat Ṣiddīq Akbar (R.A), sincerity emerges within his being, and lies and hypocrisy exit from his body. By the efficacy of the gaze of Hazrat 'Umar Fārūq (R.A), the power of justice and accountability of self (muḥāsabah-e-nafs) emerges within him, and the perils of sensual desires are completely eradicated from his being. By the efficacy of the gaze of Hazrat 'Uthmān Ghanī (R.A), respect and modesty emerge within him, and disrespect and immodesty exit from his being. By the efficacy of the gaze of Hazrat 'Alī (R.A), the knowledge of guidance and spiritual-excellence (faqr) emerges within him, and ignorance and materialistic love are eradicated from his being."[18]
At another point, regarding the spiritual states of the congregation of the Prophet (ﷺ) and the station of spiritual excellence (faqr), Hazrat Sultan Bahoo (R.A) states:
"The Exalted Prophet (ﷺ) bestows the teaching of the reality (kunah) of contemplation of Ism Allah Dhāt. Then Hazrat Ṣiddīq Akbar (R.A), through his gaze, bestows sincerity, and Hazrat 'Umar (R.A) bestows justice. Then Hazrat 'Uthmān (R.A) bestows modesty, and Hazrat 'Alī (R.A), taking him by the hand, entrusts him to the king of spiritual-excellence (Sultān al-Faqr). Then the Exalted Prophet (ﷺ) bestows morality (khulq). Thereafter, the station of spiritual-excellence (faqr) is attained." [19]
Conclusion
Hazrat Ḥassān ibn Thābit (R.A) honours the remembrance of Ṣiddīq Akbar (R.A) in the following verses:
إذا تذکّرت شجوا من أخي ثقة
فاذکر أخاک أبابکر بما فعلا
خير البريّة أتقاها و أعدلها
بعد النّبيّ و أوفاها بما حملا
ألثّاني ألتّالي المحمود مشهده
و أوّل النّاس منهم صدّق الرّسلا
"When you remember with warmth and longing the mention of a trusted brother, then remember your brother Abū Bakr (R.A) and what he accomplished. After the Prophet (ﷺ), he is the best of all creation, the most God-fearing, the most just, and the most faithful in carrying out what he undertook. He is the second of the two who undertook migration, the devoted follower of the Prophet (ﷺ), one whose presence in any gathering is cherished, and he is the first among people to have confirmed the truth of all the Messengers."
In summary, it is none other than our noble Master, the Mercy to all the Worlds, Hazrat Muḥammad Rasūl Allāh (ﷺ) himself, who elevated and exalted the remembrance of Sayyadnā Ṣiddīq Akbar (R.A).
Note: This article was first published in Mirrat-ul-Arifeen International in Urdu language.
To cite the original article:
Ahmed, Laeeq. "Dhikr Siddiq Akbar (R.A) dar Taleemat Hazrat Sultan Bahoo: Mukhtasir Mutalia." Mirrat-ul-Arifeen International, December 2025. Available at https://www.mirrat.com/article/114/1695
References:
[1] Ṣaḥīḥ al-Bukhārī, Hadīth no. 392
[2] Nūr al-Hudā, p. 23
[3] Shams al-'Ārifīn, p. 23
[4] Muḥakk al-Faqr Kalān, p. 134
[5] Ṣaḥīḥ Ibn Ḥibbān, Hadīth no. 6862
[6] 'Ayn al-Faqr, p. 73
[7] Al-Mustadrak, Kitāb Ma'rifat al-Ṣaḥābah
[8] Ibid.
[9] 'Aql-e-Bīdār, p. 223
[10] 'Aql-e-Bīdār, pp. 321–323
[11] Al-Mu'jam al-Awsaṭ li al-Ṭabarānī, Hadīth no. 7173
[12] Muḥakk al-Faqr Kalān, pp. 564–565
[13] Asrār al-Qādirī, p. 199
[14] 'Ayn al-Faqr, p. 171
[15] 'Ayn al-Faqr, pp. 331–333
[16] Nūr al-Hudā, p. 137
[17] Nūr al-Hudā, p. 497
[18] Kalīd al-Tawḥīd Kalān, pp. 383–385
[19] Tīgh-e-Burhānah, pp. 59–61