An haife shi shekara biyu da wasu watanni bayan haihuwar Annabi ﷺ, kuma ya rasu yana da shekara sittin da uku.

He was born two years and some months after the birth of the Prophet, may Allah bless him and grant him peace, and he died when he was sixty-three years old.

Ibn Kathir ya ce: Dangane da abin da Khalifah ibn al-Khayyat ya riwaito cewa Yazid ibn al-Asamm ya ce, cewa Annabi ﷺ ya ce wa Abu Bakr, "Ni ne babba ko kai?" Sai ya ce, "Kai ka fi ni girma, amma ni na fi ka shekaru," to hadisi ne mursal (wanda aka danganta kai tsaye ga Annabi ﷺ ba tare da ambaton sahabin da aka ji daga gare shi ba), kuma ghareeb (ba kowa ba ne, domin akwai mai riwaya guda ɗaya a wani mataki na isnadinsa), kuma abin da aka sani shi ne akasin haka (watau...

Ibn Kathir said: As for that which Khalifah ibn al-Khayyat narrated that Yazid ibn al-Asamm said, that the Prophet, may Allah bless him and grant him peace, said to Abu Bakr, ‘Am I older {akbar - also greater) or you?’ And he said, ‘You are greater than me but I have more years than you,’ it is a mursal (attributed directly to the Prophet without mention of the Companion from whom it was heard) ghareeb (unusual, in having a single reporter at some stage of the isnad) tradition, and what is well known is the opposite (i.e.

Annabi ﷺ ya fi (su) girma, kuma gaskiya ne kawai game da al-cAbbas (cewa ya girme Annabi ﷺ da wasu shekaru).

the Prophet, may Allah bless him and grant him peace, was older), and it is true only of al-cAbbas (that he was some years older than the Prophet, may Allah bless him and grant him peace).

Rayuwarsa ta farko tana Makka, inda bai fita ba sai don kasuwanci, kuma yana da dukiya mai yawa a tsakanin mutanensa, cikakkiyar jarumta da karimci, da ladabi a tsakaninsu, kamar yadda Ibn ad-Daghniyyah ya ce, ‘Kana sada zumunci, kana faɗar gaskiya, kana samun abin da wasu ba sa samu, kana taimakon masu bukata, kana taimako a lokutan wahala, kuma kana karɓar baƙo da karimci.’ An-Nawawi ya ce: Ya kasance ɗaya daga cikin shugabannin Quraishawa a zamanin Jahiliyya, ɗaya daga cikin masu ba da shawara a tsakaninsu, ƙaunatacce a wurinsu, kuma mafi hikima wajen tafiyar da al’amuransu. Sa’ad da Musulunci ya zo kuma ya zaɓe shi fiye da kowane abu, ya shiga cikinsa cikakke kuma gaba ɗaya.

His early life was in Makkah, which he only left for trade, and he had great wealth among his people, complete manliness, and munificence, and courtesy among them, as Ibn ad-Daghniyyah said, ‘You join ties of kinship, you are truthful, you attain what others are denied, you support those in need, you help in difficult times, and you are hospitable to the guest.’ An-Nawawi said: He was one of the chiefs of Quraysh in the Jahiliyyah, one of their counsellors, beloved among them, and the wisest in the direction of their affairs. Then when Islam came he preferred it over everything else, and entered into it perfectly and completely.

Az-Zubayr ibn Bakkar da Ibn cAsakir sun ruwaito cewa Ma'ruf ibn Kharrabudh ya ce: Abu Bakr as-Siddiq, Allah ya yarda da shi, yana cikin mutum goma na Quraishawa da suka haɗu da daraja a zamanin Jahiliyya da Musulunci. Shi ne yake da alhakin sasanta diyyar jini da basussuka. Hakan ya kasance ne saboda Quraishawa ba su da sarki da za a koma gare shi a dukkan al'amura. Maimakon haka, a kowace kabila akwai wani yanki na nauyi da ke hannun shugabanta; saboda haka Banu Hashim suna da alhakin shayar da (alhazai) da ciyar da su (ta hanyar tara abinci daga kabilun Quraishawa), ma'ana babu wanda yake ci ko sha sai daga abincinsu da abin shansu.

Az-Zubayr ibn Bakkar and Ibn cAsakir narrated that Macruf ibn Kharrabudh said: Abu Bakr as-Siddiq, may Allah be pleased with him, was one of ten men of Quraysh who united pre-eminence in Jahiliyyah and Islam. He had responsibility for the settlement of blood-money and debts. That was because Quraysh had no king to whom all affairs could be referred. Rather in each tribe there was a general area of responsibility which resided in its chief; so l bat Banu Hashim had responsibility for giving (the pilgrims) to drink, and feeding them (by collecting from the tribes of Quraysh), meaning that no-one ate or drank except from their food and drink.

Banu cAbd ad-Dar suna da alhakin kasancewa masu tsaron ƙofa da masu kula da Ka'aba, da kuma alhakin tuta da majalisa. Wato, babu wanda zai shiga Gidan sai da izininsu, kuma duk lokacin da Quraishawa suka ɗaura tutar yaƙi, Banu cAbd ad-Dar ne suke ɗaura mata. Idan kuma suka taru domin wani al'amari, ko dai su tabbatar da shi ko su soke shi, taronsu ba zai kasance ba sai a cikin Gidan Majalisa, kuma ba za a yanke hukunci ba sai a can, kuma wannan ya kasance na Banu cAbd ad-Dar.

Banu cAbd ad-Dar had responsibility for being the doorkeepers and guardians (of the Kacbah) and for the banner and council, i.e. no-one could enter the House without their permission, and whenever Quraysh fastened on the banner of war, the Banu cAbd nd-Dar bound it for them, and whenever they assembled together for a matter, either to confirm or annul it, their assembly could not be anywhere but in the House of Council, nor decided upon except t here, and it belonged to Bani cAbd ad-Dar.’