Beliau dilahirkan dua tahun dan beberapa bulan selepas kelahiran Nabi ﷺ, dan beliau wafat ketika berusia enam puluh tiga tahun.

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 berkata: Adapun apa yang diriwayatkan oleh Khalifah ibn al-Khayyat bahawa Yazid ibn al-Asamm berkata, bahawa Nabi ﷺ bersabda kepada Abu Bakr, ‘Adakah aku lebih tua {akbar - juga bermaksud lebih besar} atau kamu?’ Maka beliau menjawab, ‘Engkau lebih besar daripadaku, tetapi aku lebih banyak tahun daripadamu,’ ia adalah hadith mursal (disandarkan terus kepada Nabi ﷺ tanpa disebut sahabat yang mendengarnya) dan ghareeb (ganjil, kerana hanya ada seorang perawi pada sebahagian silsilah sanadnya), dan yang masyhur ialah sebaliknya (iaitu...

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.

Nabi ﷺ lebih tua, dan ini benar hanya bagi al-cAbbas (bahawa beliau lebih tua beberapa tahun daripada Nabi ﷺ).

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).

Kehidupan awalnya berada di Makkah, dan beliau hanya meninggalkannya untuk berdagang. Beliau memiliki kekayaan yang besar di kalangan kaumnya, kejantanan yang sempurna, dan kemurahan hati, serta sopan santun di antara mereka, sebagaimana kata Ibnu ad-Daghniyyah, ‘Engkau menyambung tali silaturahim, engkau jujur, engkau memperoleh apa yang tidak diperoleh orang lain, engkau menolong mereka yang memerlukan, engkau membantu ketika kesukaran, dan engkau memuliakan tetamu.’ An-Nawawi berkata: Beliau adalah salah seorang pemimpin Quraisy pada zaman Jahiliyyah, salah seorang penasihat mereka, disayangi di kalangan mereka, dan yang paling bijaksana dalam mengurus urusan mereka. Kemudian ketika Islam datang, beliau memilihnya atas segala sesuatu yang lain, dan memeluknya dengan sepenuh dan sesempurna-sempurnanya.

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 dan Ibn 'Asakir meriwayatkan bahawa Ma'ruf ibn Kharrabudh berkata: Abu Bakr as-Siddiq, semoga Allah meredainya, adalah salah seorang daripada sepuluh lelaki Quraisy yang menghimpunkan kedudukan tinggi pada zaman Jahiliyyah dan Islam. Beliau bertanggungjawab dalam urusan membayar diyat dan hutang. Itu kerana Quraisy tidak mempunyai raja yang kepadanya segala urusan dapat dirujuk. Sebaliknya, pada setiap kabilah terdapat bidang tanggungjawab umum yang berada di tangan ketuanya; maka Bani Hashim bertanggungjawab memberi minum (kepada jemaah haji) dan memberi makan mereka (dengan mengumpulkan sumbangan daripada kabilah-kabilah Quraisy), yang bermaksud bahawa tiada seorang pun makan atau minum kecuali daripada makanan dan minuman mereka.

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 mempunyai tanggungjawab sebagai penjaga pintu dan pengawal (Kaabah), serta untuk panji dan majlis, iaitu tiada seorang pun boleh memasuki Rumah tanpa kebenaran mereka. Apabila Quraisy mengikat panji perang, Banu cAbd ad-Dar lah yang mengikatnya untuk mereka. Apabila mereka berhimpun bersama untuk sesuatu urusan, sama ada untuk mengesahkan atau membatalkannya, perhimpunan mereka tidak boleh diadakan di mana-mana tempat selain di Rumah Musyawarah, dan keputusan tidak boleh dibuat kecuali di sana. Ia adalah hak milik 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.’