So, Alhamdulillah, last time we covered the jinn, we covered Adas radiAllahu ta'ala anhu,
and as I mentioned, I kind of want you to sort of see the story of Ta'if unfolding from the sight of the Prophet ﷺ. And so I want to bring you back now to the end, when the
Prophet ﷺ returns to Ta'if and he starts to see the fruits of his da'wah ﷺ and those special people that Allah subhanahu wa ta'ala will bring out in the midst of this all. Some
of them directly tied to his initial mission. So, when we come to this part of the life of the Prophet ﷺ, we're coming into eight years after hijrah, the Prophet ﷺ has now
once again opened Mecca, he's conquered Mecca. He has his people in Mecca once again. He has defeated the Hawazin, the tribes that were plotting against him ﷺ. They've been
beaten back into Ta'if. And the Prophet ﷺ is holding Ta'if under siege at this point and is resisting attacking Ta'if. He's not going out and attacking Ta'if ﷺ. And as
we mentioned in the story of Mughirah ﷺ, that the Prophet ﷺ still had hope in them. And when he was asked to make du'a against them, even at this point, the Messenger of
Allah ﷺ is not praying against them for their destruction. He still sees that something is going to come out of them ﷺ. Now, while he has the city of Ta'if under siege, and
again if you kind of look through the images of Ta'if and how mountainous it is, it's a hard city because it's not flat, right? So, even the idea of attacking Ta'if is very difficult
because of the terrain of it as a whole. You may remember that we mentioned that the Prophet ﷺ did something very interesting. The Prophet ﷺ decided to leave. He decided not to continue
placing them under siege or going on a full-scale attack, but instead he negotiated leaving
ﷺ and going back to Madinah ﷺ. But before that, he called out ﷺ that whoever descends,
whoever leaves out of the forts of a Ta'if is free, right? So, you think about the difference in messaging here. When he entered into Mecca, that whoever goes into this house and whoever
goes into this house and whoever goes into this house, right? Then you're free, right? There's no blame on you. But in Ta'if, that also means you get to come back to Madinah
with us, which means that you can be freed in every sense of the word. So, if you are an enslaved person and you're able to break your shackles and escape Ta'if and come back
with us to Madinah, you're free. If you're just a Muslim, you're one of the kids of a Ta'if and you want to get out of there and you want to come back with us, if you can find your way out of there without being killed by your own, you're free. So, when
the Prophet ﷺ made that announcement, there was a group of people that were considered from the slaves of Ta'if that took it as an opportunity to literally free themselves
from captivity, right? We can go with the Prophet ﷺ and we're no longer going to be slaves. And so, the narrations mention about 23 slaves were able to escape Ta'if
and to join the Prophet ﷺ and come out. Now, one thing you're going to notice is you can't make a direct correlation between the slaves that would have stoned the Prophet ﷺ unwillingly or the children that would have done so and those that come out later
on. However, right, it's the classes of society that are being mentioned. And that brings us to the Sahabi that we are going to be speaking about now insha'Allah ta'ala. And
his name is by far one of the most confusing names to the average Muslim in all of the names that come in Sahih al-Bukhari and the books of Hadith. Why? Because you may have
been reading Sahih al-Bukhari one day or Sahih Muslim and you heard the name Abu Bakrah. And he's not the same person as Abu Bakr as-Siddiq radiAllahu ta'ala anhu. And so many people
confuse Abu Bakr with Abu Bakra, right? That even as Imams, sometimes in our khutbas, we'll say Abu Bakr, narrating a famous narration and we're actually talking about Abu Bakra.
Now Abu Bakr was the name of, of course, as-Siddiq radiAllahu ta'ala anhu. And what was Abu Bakr's
actual name? Abdullah. Abdullah ibn Uthman. Abu Bakr ibn Abi Quhafa. That's his kunya, that's his nickname. But his actual name is Abdullah ibn Uthman as-Siddiq radiAllahu ta'ala
anhu. Abu Bakr as-Siddiq radiAllahu ta'ala anhu. So you have another man here whose name is Abu Bakra, whose name is just not to be confused. To everybody that's reading through
the literature and even the most proficient student of knowledge, it's very easy to make the mistake and just think this is another narration from Abu Bakr as-Siddiq radiAllahu
ta'ala anhu. So who is Abu Bakra and why does he have this interesting nickname? This man,
Abu Bakra, was actually an Abyssinian slave in Ta'if. And when the Prophet ﷺ made that
announcement, tadalla fi hisari ta'ifi bi bakra wa farra ila nabi ﷺ wa aslama ala yadihi. The word bakra literally is what you turn the well with. It's how you get the water
out of the well. So think of like a wheel. So the way that he escaped Ta'if, the Prophet ﷺ as he was leaving Ta'if after the siege and he made du'a for the people to come to him. You see this man, can you imagine this man throwing himself out of the fortress of
Ta'if and he was hanging on to the bakra, literally the bakra, the wheel that would pump the water out of the well and he came down to the Prophet ﷺ. So you can imagine
this great escape on the rope and he came to the Messenger of Allah ﷺ and from that day onwards he was known as Abu Bakra radiAllahu ta'ala anhu, who is a proficient narrator
of hadith. So you'll find his name in multiple hadith of the Prophet ﷺ, Abu Bakra radiAllahu
ta'ala anhu. His actual name is Nufay' ibn al-Harith or Nufay' ibn Masrooh. And there's a story to this man, subhanAllah, like I said no one from that area is normal in their embracing
of Islam. So his story is literally flying out of the fortress on a wheel and coming to the Prophet ﷺ, being known for the rest of his life. Why does his name have controversy?
And you can imagine the human emotions that exist with this as well. We know his mother's name is Sumayya, subhanAllah. So Sumayya radiAllahu anhu, the first martyr of Islam, was also
Abyssinian woman, Habashiyya. So his mother was Habashiyya, was a woman named Sumayya.
Now as for who his father was, he was known as Nufay' ibn al-Harith. Nufay' ibn al-Harith
was the name of his master. And so he was enslaved to al-Harith and the belief what
they used to say was that he was the son of al-Harith and his mother Sumayya. But he actually did not like that. He didn't like to go by Nufay' ibn al-Harith. And he had a whole story,
subhanAllah, to the complexities of being known as Nufay' ibn al-Harith. You can sort of navigate then how this all comes out. So you start to find that the scholars, because he gets narrated in the books of narrators as both Nufay' ibn al-Harith and Nufay' ibn
Masrooh. They say how did that confusion arise in regards to his name, especially a prolific narrator of hadith. How do you get that confusion? So what ibn Sa'd radiAllahu ta'ala
anhu narrates, that kana Abu Bakra yunkiru anahu walad al-Harith. Abu Bakra, see I didn't
do it right now. Abu Bakra used to deny that he was the son of al-Harith. He used to say
ana Abu Bakra mawla rasoolillahi sallAllahu alayhi wa sallam. He said my name is Abu Bakra, the freed slave of the Prophet sallAllahu alayhi wa sallam. So subhanAllah you think
of Salim mawla Abu Hudaifah. Mawla meant the freed slave of this person, the freed slave of this person, the freed slave of this person. He said as for me, if you ask me my name, I am Abu Bakra, I was freed by RasoolAllah sallAllahu alayhi wa sallam. Because the Prophet
sallAllahu alayhi wa sallam called out and said whoever wants to free themselves, come and join us. I came out, I didn't just free myself, I embraced Islam so I freed myself from slavery, I freed myself from shirk as well, and I am the freed slave of the Prophet
sallAllahu alayhi wa sallam. Qala fa in aban nasu illa an yansabuni, and if the people refuse except to attribute me to someone, then let them say ana Nufayy ibn Masrooh.
I am Nufayy, the son of Masrooh al-Habashi. So it's very interesting. I am Nufayy ibn Masrooh, the Abyssinian. Because people were calling him Nufayy ibn al-Harith al-Thaqafi.
And he's like, I'm not from Thaqif. That's not my father. My father was also an enslaved man named Masrooh. And my mother was Sumayya. But I am, if you ask me what my name is, I
am Abu Bakra, the freed slave of the Messenger of Allah sallAllahu alayhi wa sallam, meaning the most preferable way for you to call me is that. Because the Prophet sallAllahu alayhi wa sallam called me that, and it's a beautiful way to attribute his journey to Allah subhanahu
wa ta'ala. So what happens to this man, subhanAllah, that comes out. So this is walking back to Medina, you've got a man that joins the club, right, joins the companions. What's
your story? You are enslaved to these people of Thaqif and you're walking amongst the companions and the Prophet sallAllahu alayhi wa sallam immediately took notice of him, right? He's one of the thamarat, he's one of the fruits. Just like Addas radiAllahu anhu is not to
be belittled in his Islam. Abu Bakra radiAllahu ta'ala anhu is not to be belittled in his Islam. So what happens with him, right? What's his story? Something so beautiful and powerful,
the fact that he narrates over a hundred hadiths from the Prophet sallAllahu alayhi wa sallam in such a short amount of time means what? That in Medina, you didn't get distanced. What right does he have to be close to the Prophet sallAllahu alayhi wa sallam? You didn't
get distanced, right? He immediately becomes a full member of the society of Medina, though he's not Meccan, he's not Madani, he's not rich, he's unknown in terms of his lineage
in that regard, and he comes from a slave class in Ta'if which was hated to the people because of all that had come from Ta'if of violence. Alhamdulillah, that's not our religion.
You'll find now the full inclusion of Abu Bakra radiAllahu ta'ala anhu in society. And the story has a twist. Remember, faqif accepted Islam. The delegation comes and they accept
Islam. So al-Harish comes to the Prophet sallAllahu alayhi wa sallam and he says, I want Nufayq back. He's mine. And the Prophet sallAllahu alayhi wa sallam gave him the most
beautiful description. He said, la. He said, no. Huwa taliqullah wa taliqurrasuli. He's the freed slave of Allah and the freed slave of the Messenger of Allah sallAllahu alayhi
wa sallam. So his greatest laqab then, his greatest description is being the freed slave of Allah sallAllahu alayhi wa sallam. Allah freed him, the Messenger of Allah sallAllahu
alayhi wa sallam freed him. You have no right to him. He's one of us now. He's going to live in Medina and he's going to prosper and you have no right to take him back to a Ta'if and take him back to faqif. And Abu Bakra radiAllahu ta'ala anhu, there are 132 hadiths
that he comes up in, subhanAllah, his name comes up in. And next time you're reading, because it's in Bukhari, it's in Muslim, next time you see Abu Bakra, you now have a story of a man coming out with the wheel of a well to the Prophet sallAllahu alayhi wa sallam.
Abu Bakra was a man of great enthusiasm. SubhanAllah, I was actually going to give a khutbah a few months ago, then I ended up changing the topic at the last minute. But I actually wanted
to give a khutbah about the mistakes of well-meaning people. The mistakes of well-meaning people. There's a difference that the scholars of Islam make, a distinction between someone
who makes a mistake out of being well-meaning and someone who makes a mistake seemingly out of malice or for greed. And when you treat those two things the same way, then you do an injustice. Why was I going to talk about that? Because in the capacity of Palestine,
in the capacity of Palestine, you're seeing a lot of people that want to do great things. And young people are prone to make mistakes out of zeal and being well-meaning, right? And the Prophet sallAllahu alayhi wa sallam had a genius of not treating those things
the same way. Of not looking at someone who makes a mistake out of being well-meaning as someone who is making a mistake driven by something lowly. You have to treat those things differently, otherwise you can crush a human being. And Abu Bakra radiAllahu ta'ala
anhu is someone who is described as having great zeal. He wants to get it all in now. I mean, he went from being a slave to a very rough people. If Taqif treated the Prophet sallAllahu alayhi wa sallam that way, imagine what they treated their slaves like, right?
A very rough situation. And it's ambiguous for sure, but now he's sahabi, now he's taliq Allah wa taliq Rasooli, right? He's the freed man of Allah, the freed man of the Prophet sallAllahu alayhi wa sallam. So there's a hadith subhanAllah that's very near and dear
to my heart about Abu Bakra radiAllahu ta'ala anhu, a narration about him. Which is, and this will be a good way to teach some fiqh inshaAllah ta'ala. When you enter into the
masjid and the imam says Allahu Akbar and goes into ruku' what do you see everybody who's walking in the masjid do? Just admit it, you run. Because you want to catch the
rak'ah, right? One of the most common mistakes of salah is this, Allahu Akbar. Why? You
didn't do proper takbir. You're supposed to do takbirat al-ihram first, Allahu Akbar, and then go into ruku' but so many people want to catch it and the only way to catch
ruku' is to settle at some level, there's a different, I'm not going to give a technicality to madhahib here, but at some level, right? To catch the imam in that posture before you
come up and then you caught the rak'ah, right? At some level, okay? So one of the most common mistakes of salah is that and it is to the level of invalidating your prayer. You don't have to make up all your prayers if you were doing so out of ignorance but I hope insha'Allah
ta'ala everyone sort of heeds the lesson. You come into the masjid and the imam is in ruku' Allahu Akbar and then you go into ruku' Allahu Akbar and you follow the imam from there. If you miss the rak'ah, make it up, alright? But don't lose the salah over trying
to catch the rak'ah. That's the message. Second thing, what does this have to do with Abi Bakr? Abi Bakr radiAllahu ta'ala anhu once walked into the masjid and the Prophet Sallallahu Alaihi Wasallam went into ruku' and before he got to the lines of salah, he
went, he joined the Prophet Sallallahu Alaihi Wasallam in ruku' he said Allahu Akbar and then he, can't see it on camera, alright? It's hard to see on camera. But he went into
ruku' and then he walked in that state so he could catch the ruku' to make sure he caught the ruku' he joined the lines of prayer after that, alright? Now if you saw that, you saw
a young person do that in the masjid, you know, stop like halfway at the door, go into ruku' you're going to turn around and give him like just a lashing, right? Like how, you know, what's wrong with you and are you crazy and are you this and this and that?
The Prophet Sallallahu Alaihi Wasallam, what did he do? And this is probably, I wanted to give a khutbah, wallahi, just on this statement. Now I can't give the khutbah anymore, you just have to take it from here. The Prophet Sallallahu Alaihi Wasallam said, Zadakallahu
hirsan. May Allah increase you in enthusiasm. It's the first words. Zadakallahu hirsan. May Allah increase you in enthusiasm. But don't do it again. Zadakallahu hirsan. Like
that came from a really good place of Abu Bakr. I know you're not trying to cut out something from the salah or do something that's wrong. He's a new Muslim. That's the point. He's a new Muslim. One of the most beloved questions to me, by the way, recently, there
was a convert that had asked me. He said, you know, they'd just become Muslim in Ramadan. So they're saying, I went to the last three dhuhrs in the masjid and they prayed two rak'ahs
and out loud. They came in Jum'ah, prayed three times and they thought Jum'ah and dhuhr are the same. I was, subhanAllah, I was like, how beautiful is that innocence? And may Allah
increase that person in enthusiasm and sincerity. Takes time to learn these things, right? And you're thinking about all the barriers, right? Of trying to teach someone in that society with everything going on. Zadakallahu hirsan. You know what, Abu Bakr, that's beautiful.
May Allah increase you in zeal. So when you see a young person make a mistake out of wanting to do something good, the first words that should come out of your mouth from a prophetic
perspective should be encouraging words. Words of affirmation, then correct the mistake. Then correct the mistake. What a good man Abdullah is, let him increase in qiyam al-layl.
Say something positive and then bring in the correction. Don't start with the correction and if you go straight to the correction and you do it harshly, you'll alienate that person from Allah subhanahu wa ta'ala forever. Careful. So Abu Bakr radiAllahu ta'ala anhu, that was
a famous incident that happened with him and it's in Sahih al-Bukhari about him. And that takes what could be an embarrassing moment with the Prophet sallAllahu alaihi wasallam to a moment of pride. Like the Prophet sallAllahu alaihi wasallam made dua for me. Zadakallahu
hirsan. That's a dua he made for me sallAllahu alaihi wasallam. Like this is an endearing moment which is why, by the way, guess who narrates the incident? Abu Bakr himself. Right? I have nothing to hide, nothing to be ashamed of. This is something that I did as I was
becoming Muslim and the Prophet sallAllahu alaihi wasallam corrected me from a place of love. Abu Bakr radiAllahu ta'ala anhu also narrates some of the most famous hadith. He narrates the hadith of something that we just performed, the hadith of the eclipse
prayer. Okay? And the speech of the Prophet sallAllahu alaihi wasallam when the eclipse took place. InnaAllaha ta'ala yukhawwifu bihima ibadahu. That Allah subhanahu wa ta'ala frightened
his servants with this and this is meant to bring people back to Allah subhanahu wa ta'ala. It's not because of the death of someone or the life of someone but instead it is that. So he narrates the hadith in Al-Bukhari about the eclipse. He also narrates, and this is
where I've seen people say Abu Bakr, because literally in English it's just Abu Bakr with an added A. It just looks like someone forgot to respect the red lines on Microsoft Word,
right? On Bakr, right? He narrates a very famous hadith about shahada tazzur, about false testimony, where the Prophet sallAllahu alaihi wasallam said, alaw nabi'ukum biakbir
al-kabair. So I'm not telling you what the worst of major sins is. And he said it three times sallAllahu alaihi wasallam and we said, bala ya Rasulullah, bala ya Rasulullah, yes O Messenger of Allah, yes O Messenger of Allah. And then the Prophet sallAllahu alaihi wasallam
stood up and he said, al-ishraqu billah wa al-iqooq al-walideyn. That it is to associate a partner with Allah and to disobey your parents. And then he says, wajalasa wakana mutaqi, and the Prophet sallAllahu alaihi wasallam was sort of reclined and then he
sat up and he said, ala wa qawla az-zur, ala wa qawla az-zur, ala wa qawla az-zur. Verily it is bearing false witness. It is a false testimony, a false testimony, a false testimony. And he said the Prophet sallAllahu alaihi wasallam kept on saying that until we said
laytahu sakat sallAllahu alaihi wasallam. We wish the Prophet sallAllahu alaihi wasallam would have stopped because it just kept on going like he was affirming it to us. And this was very precious to Abu Bakr radiAllahu ta'ala anhu in terms of honoring the witness
and would become very relevant to him later on in his life radiAllahu ta'ala anhu. He also narrates in Abu Dawood that kharajtuma al-nabiyyi sallAllahu alaihi wasallam alayhi
salat al-subhi, fakana la yamurru birajrin illa nadaahu bisalati, aw harrakahu birijrihi sallAllahu alaihi wasallam. He said that I went out with the Prophet sallAllahu alaihi
wasallam in Salatul Fajr and he said I went out with the Prophet sallAllahu alaihi wasallam in Salatul Fajr and the Prophet sallAllahu alaihi wasallam did not pass a single person except that he called him to the prayer or he shook him by his foot. So if he was sleeping the Prophet sallAllahu alaihi wasallam shook him by his foot to wake him up for prayer.
So that's another thing, if you enter into the masjid and someone's sleeping, don't step on them, don't smack them on the face. They might smack you in the face in return as well, especially in Ramadan. But to maybe shake them gently from the foot or something like
that just to wake them up. So he narrates that. He narrates many of the ahadith of al-fitnah which is why he avoided the fitnah his entire life. He did not get involved and he encouraged people not to get involved when people fought each other because he narrated many of those
ahadith. He narrated the hadith about a riba that the Prophet sallAllahu alaihi wasallam forbade selling gold for gold, silver for silver. The point is many of these ahadith
subhanAllah come to us from this initial incident of a man escaping ta'if as a slave, hanging onto a wheel of a well and then becoming known by that incident. And as a result of that
we have some of the most fundamental ahadith in Islam. The most formative ahadith in Islam. Imagine if the Prophet sallAllahu alaihi wasallam destroyed the people of ta'if. Imagine if the Prophet sallAllahu alaihi wasallam said, you know what, I'm going to wipe them out because of everything that they did to us and there's too much trouble that is coming
from these people. He also was blessed with all of his children, subhanAllah, becoming scholars and hadith narrators as well. So his sons, Ubaidullah, Abdurrahman, Abdulaziz
and Muslim, he had a son named Muslim. Abu Uthman, they all became his narrators as well. And his daughter, he had a daughter named Kabsha who became a narrator as well.
And from the two most famous of the tabi'een, al-Hasan al-Basri and Muhammad ibn Sirin were students of Abu Bakr radiAllahu ta'ala anhu. And I want to make a point here also about
the status of the man and the status of his children. So you can understand how revolutionary Islam was to the world at the time in terms of the racial disparities and tribal disparities
and the economic disparities. Everyone in his family went on to become like an elite person in Islam. So one of the most famous narrations that we have is a letter he wrote
to his son who became a governor in Persia. And he wrote that, I heard the Prophet sallAllahu alayhi wa sallam say, la yaqdi anna hakamun bayn ithnayni wa huwa ghadwan. A very famous
hadith, let not one of you judge between two people while you're angry. But the Prophet sallAllahu alayhi wa sallam said, don't pass judgments while you're in a state of ghadab, while you're in a state of anger. And his sister, Safiyyah bint al-Harith married Utbah
ibn Ghazwan radiAllahu ta'ala anhu who was the founder of the city of Basra in Iraq where you have the famous Imam Hassan al-Basri rahimAllah come out. And Imam Hassan al-Basri rahimAllah
said, lam yanzil al-Basra afdhalu min Abi Bakra wa Imran ibn Hussain radiAllahu anhuma that there are no two greater people that came to us in Basra than Abu Bakra and Imran
ibn Hussain radiAllahu ta'ala anhuma. May Allah be pleased with them. And I'll just mention subhanAllah some narrations of his death and then we'll move on because we are still talking about Ta'if. But there's a beautiful connection by the way between Ta'if and the
city of Basra which became a legendary city in Islam. Between these two. When Abi Bakra
was in his old age, one of his wives had passed away. And there was a discussion between him and his brother-in-laws about who was going to lead the janazah. So he said, anna ahakku
bis salati alaiha, let me lead the prayer on her. So they said, sadaqa sahibu rasulillahi sallAllahu alaihi wasallam, the companion of the Prophet sallAllahu alaihi wasallam
has the right upon us. So he entered into the grave. And when he entered into the grave,
he was kind of crushed because people were pushing as they were burying his wife. And subhanAllah, the hit that he took, and this could be a sign of his old age at the time,
the hit that he took actually would eventually provoke his death. So he was kind of hurt by that. You know when someone's in that elderly age, it could be something very simple, subhanAllah.
So he was carried back to his family. And he had, they said, he had 20 kids, 20 children,
between his kids and maybe his grandkids. And they were crying over him. And he said, don't do that. Because they were weeping loudly. He said, fawallahi ma min nafsin takhruju
ahabbu ilayya min nafsi. He said, I swear by Allah, there is no soul that I would rather leave its body than my soul leave my body. Why? He said, fafaziAAal qawm, the people
were shocked. He said, and they said, lima ya abana, why is it, O our father? He said, inni akhsha an udrika zamanan la astati'u an aamru bima'roofan wala anha'an munkar.
That I am seeing a day that I will not be able to enjoy in good or forbid evil. Wama khayru yawma idhin, and there is no good in that day. If I can't teach, if there is fitna coming that's on the horizon that I can't escape, tuwafani ilayk, ghayru maftoon, that's
the hadith of the Prophet ﷺ, let me die without being tested and tried. So I don't want to be a part of that fitna. And I see that time is coming. So I'm pleased with Allah taking my life at this point in my old age. And subhanAllah, that would indeed be the
time that he was dying. And when he was dying radiAllahu ta'ala anhu, his children had come to him and they told him we'd bring a doctor. And as he was about to die, he said ayna tabeebukum,
where is your doctor? Liradduha in kana sadiqan, let him push away death if he is truthful. Meaning to say to his kids that death is inevitable. That when Allah azawajal has decreed this
time it will happen. And indeed subhanAllah he passed away in Basra in the year 52 after hijrah. So he lived the whole five decades after the hijrah radiAllahu ta'ala anhu as
a core scholar in Basra. Like imagine if you met this man giving a dars in Basra and you had the greatest of the next generation possibly, al-Hassan al-Basri, the greatest tabi'i sitting in his dars and thousands of people while he's narrating hadiths from the Prophet ﷺ.
By the way, how did you become Muslim? I came out of a fortress holding on a well, a wheel from a well. But his wasiya, his will was to let his brother in mu'akha. The Prophet
ﷺ gave him an Ansari brother the way that he gave all the muhajireen. And his brother in mu'akha was Abu Barza al-Aslami radiAllahu anhu. He put in his will to let his brother lead his janazah. So his brother who received him in Medina and who brought him into his
house shows you the beauty of the Prophet ﷺ. Abu Barza al-Aslami was the one who led his janazah in Basra four and a half decades later. SubhanAllah which shows you the bond
of Islam that was built between these people in a very short time radiAllahu ta'ala anhu. So that's the first gem from the siege of Ta'if. The slave that escaped on the wheel
of a well. So next time you read on Abu Bakr radiAllahu anhu, your eyes are not tricking you, it's him, not Abu Bakr as-Siddiq radiAllahu ta'ala anhu.
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