Minhaj as-SunnahIbn Taimiya

How, then, can it be said that he fled several times (1) during his campaigns before that?!

Second: Abū Bakr, may Allah be pleased with him, never fled. Even at Uhud, neither he nor ‘Umar fled; it was ‘Uthmān who turned away, and he was among those whom Allah pardoned. As for Abū Bakr and ‘Umar, no one ever said that they fled with those who fled. Rather, they stood firm alongside the Prophet, may Allah bless him and grant him peace, at Hunayn, as previously related from the scholars of the Prophet’s biography (2). Yet some liars claimed that the two of them took the standard at Hunayn, then returned without achieving victory. Some go further in their lies and say that they fled [with those who fled] (3). All of this is false.

Even before one knows that it is false, whoever makes this allegation against them is the claimant and must therefore substantiate it with a credible report. There is no way to do so. Where, then, is the credible report that Abū Bakr fled in even one campaign, let alone several times?!

Third: Had he been so cowardly (4), the Prophet, may Allah bless him and grant him peace, would not have singled him out from among his Companions to be with him in the shelter. Indeed, it is not permissible to take someone like that along on a military campaign. For it is not fitting for a leader to (* take along someone who shrinks from battle (5), or someone who spreads alarming rumors, let alone for such a person to *) (6) be given precedence (7) over all his other Companions and be placed with him in his shelter.

(1) م: marrātin (“times”). (2) س، ب: al-siyari (“biographical accounts”). (3) Ma'a man inhazama (“with those who fled”) is an addition in (م). (4) س، ب: al-hālatu (“the state”). (5) م: makhdhūlan (“forsaken”). (6) The text between the two asterisks is omitted from (س), (ب). (7) ب: yuqaddimahu (“he gives him precedence”).
فَكَيْفَ يُقَالُ: إِنَّهُ هَرَبَ قَبْلَ ذَلِكَ عِدَّةَ مِرَارٍ (١) فِي مَغَازِيهِ؟ ! . الثَّانِي: أَنَّ أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ لَمْ يَهْرَبْ قَطُّ حَتَّى يَوْمَ أُحُدٍ لَمْ يَنْهَزِمْ لَا هُوَ وَلَا عُمَرُ وَإِنَّمَا كَانَ عُثْمَانُ تَوَلَّى، وَكَانَ مِمَّنْ عَفَا اللَّهُ عَنْهُ، وَأَمَّا أَبُو بَكْرٍ وَعُمَرُ فَلَمْ يَقُلْ أَحَدٌ قَطُّ إِنَّهُمَا انْهَزَمَا مَعَ مَنِ انْهَزَمَ، بَلْ ثَبَتَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ حُنَيْنٍ كَمَا تَقَدَّمَ ذَلِكَ عَنْ أَهْلِ السِّيرَةِ (٢) ، لَكِنَّ بَعْضَ الْكَذَّابِينَ ذَكَرَ أَنَّهُمَا أَخَذَا الرَّايَةَ يَوْمَ حُنَيْنٍ، فَرَجَعَا وَلَمْ يُفْتَحْ عَلَيْهِمَا، وَمِنْهُمْ مَنْ يَزِيدُ فِي الْكَذِبِ وَيَقُولُ: إِنَّهُمَا انْهَزَمَا [مَعَ مَنِ انْهَزَمَ] (٣) ، وَهَذَا كَذِبٌ كُلُّهُ. وَقَبْلَ أَنْ يَعْرِفَ الْإِنْسَانُ أَنَّهُ كَذِبٌ، فَمَنْ أَثْبَتَ ذَلِكَ عَلَيْهِمَا هُوَ الْمُدَّعِي لِذَلِكَ فَلَا بُدَّ مِنْ إِثْبَاتِ ذَلِكَ بِنَقْلٍ يُصَدَّقُ، وَلَا سَبِيلَ إِلَى هَذَا فَأَيْنَ النَّقْلُ الْمُصَدَّقُ عَلَى أَبِي بَكْرٍ أَنَّهُ هَرَبَ فِي غَزْوَةٍ وَاحِدَةٍ، فَضْلًا عَنْ أَنْ يَكُونَ هَرَبَ عِدَّةَ مَرَّاتٍ؟ ! . الثَّالِثُ: أَنَّهُ لَوْ كَانَ فِي الْجُبْنِ بِهَذِهِ الْحَالِ (٤) لَمْ يَخُصُّهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دُونَ أَصْحَابِهِ بِأَنْ يَكُونَ مَعَهُ فِي الْعَرِيشِ، بَلْ لَا يَجُوزُ اسْتِصْحَابُ مِثْلَ هَذَا فِي الْغَزْوِ، فَإِنَّهُ لَا يَنْبَغِي لِلْإِمَامِ أَنْ (* يَسْتَصْحِبَ مُنْخَذِلًا (٥) وَلَا مُرْجِفًا، فَضْلًا عَنْ أَنَّ *) (٦) يُقَدَّمُ (٧) عَلَى سَائِرِ أَصْحَابِهِ، وَيَجْعَلَهُ مَعَهُ فِي عَرِيشِهِ.
(١) م: مَرَّاتٍ (٢) س، ب: السِّيَرِ. (٣) مَعَ مَنِ انْهَزَمَ: زِيَادَةٌ فِي (م) (٤) س، ب: الْحَالَةُ. (٥) م: مَخْذُولًا. (٦) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (س) ، (ب) (٧) ب: يُقَدِّمَهُ

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