The attitude of the Ahlul Bayt towards Abu Bakr
Now let us discuss the Ahlul Bayt’s attitude towards Abu Bakr radiya Llahu ‘anhu, the Companion who was with the Prophet salla Llahu ‘alayhi wa sallam in the cave. The one regarding whom the cousin, son-in-law, and father of the Prophet’s salla Llahu ‘alayhi wa sallam grandchildren says when recalling the manner in which people swarmed and rushed towards Abu Bakr radiya Llahu ‘anhu after the demise of the Prophet salla Llahu ‘alayhi wa sallam when pledging allegiance. He says:
I went to Abu Bakr and I pledged allegiance to him. I rose to the occasion until falsehood departed and the word of Allah was raised even though the disbelievers detested it. Abu Bakr took charge of all those affairs and facilitated it, settled it, brought (people) together and showed no weakness. I accompanied him with sincerity and I obeyed him wholeheartedly in his obedience to Allah.[11]
‘Ali radiya Llahu ‘anhu also mentions in a letter which he sent to Egypt with his governor, Qais ibn Sa’id ibn Umamah al ‘Askari:
In the name of Allah, Most Benevolent, Most Merciful.
From the servant of Allah, ‘Ali, Amir al Mu’minin, to those Muslims whom this letter reaches.
Peace be upon you.
I praise Allah, the one and only deity. Indeed Allah, in His infinite knowledge and wisdom, selected Islam as His religion, the angels, and Messengers. He sent Messengers to His servants and chose them specifically. From amongst the honour that Allah has endowed this nation with is that He had sent to them Muhammad salla Llahu ‘alayhi wa sallam (as His Messenger) who taught them the Qur’an and the Sunnah. He educated and groomed them so that they may be guided and purified, and united them so that they may not be divided. When he had accomplished his task, Allah took him from this world. Thereafter, the Muslims chose two pious personalities who had the best conduct. They would act upon the Qur’an and Sunnah. They then passed on. May Allah have mercy on them.[12]
Also when mentioning the Caliphate of Abu Bakr radiya Llahu ‘anhu he states:
The believers chose a man from amongst them after the Prophet salla Llahu ‘alayhi wa sallam who had approached and settled the affairs of the believers in accordance to his capability with great concern and diligence.[13]
One might ask: Why did the believers select Abu Bakr radiya Llahu ‘anhu as their khalifah? The responsibility of answering this we leave to Sayyidina ‘Ali al Murtada and Sayyidina Zubair ibn al ‘Awwam radiya Llahu ‘anhuma, the cousins of the Prophet salla Llahu ‘alayhi wa sallam:
We considered Abu Bakr the most worthy for the position. Indeed he was with the Prophet salla Llahu ‘alayhi wa sallam in the Cave and the second of the two (described in the Qur’an). Verily we recognise his seniority. The Prophet salla Llahu ‘alayhi wa sallam instructed him to lead the salah in his life time.[14]
The Prophet salla Llahu ‘alayhi wa sallam instructing him to lead the salah is a clear indication by the Prophet salla Llahu ‘alayhi wa sallam as to who should assume leadership after him. ‘Ali radiya Llahu ‘anhu states something similar when responding to Abu Sufyan radiya Llahu ‘anhu when the latter encouraged him to seize leadership, as transmitted by Ibn Abi al Hadid[15]:
Abu Sufyan came to ‘Ali and said, “You have handed over this matter to the most insignificant of households amongst Quraysh. By Allah if you wish we will fill Madinah with men and horses against Abu Fasil[16].”
‘Ali replied, “You have always been deceiving Islam and its followers, but you have not harmed them in the least. We have no need for your men and horses. If we had considered Abu Bakr unfit for the position, we would have left him.”[17]
Statements such as these are profuse and their own literary works are filled with it. It establishes that ‘Ali radiya Llahu ‘anhu considered Abu Bakr radiya Llahu ‘anhu worthy of Caliphate due to his status and virtues. It is for this reason that when he was asked—after being fatally struck by Ibn Muljam—as to who will be appointed to succeed him, he replied:
The Prophet salla Llahu ‘alayhi wa sallam did not appoint a successor that I should too. Rather he (the Prophet salla Llahu ‘alayhi wa sallam) said, “If Allah intends well (for this Ummah) then he will unite them behind the best amongst them after His Prophet.”[18]
Alam al Huda[19] transmits similar reports in his book al Shafi from Amir al Mu’minin ‘Ali radiya Llahu ‘anhu:
It was said to him, “Will you not appoint a successor after you?”
He replied, “The Prophet salla Llahu ‘alayhi wa sallam did not appoint a successor that I should too. However, if Allah intends well for the people, He will unite them behind the best from amongst them just as He united them around the best of them after their Prophet salla Llahu ‘alayhi wa sallam.”[20]
Here is ‘Ali radiya Llahu ‘anhu expressing his desire that Allah should guide his Shia to choose a good and pious leader, just as He had guided the Muslims after the demise of the Prophet salla Llahu ‘alayhi wa sallam to elect a good and pious leader; the best of people after the Prophet salla Llahu ‘alayhi wa sallam, a man of the Quraysh, an Imam of guidance, who was Abu Bakr radiya Llahu ‘anhu. The chief of the Ahlul Bayt and husband of Fatimah radiya Llahu ‘anha stated as such as recorded by al Sayedal Murtada from Jafar ibn Muhammad, who narrated from his father (al Baqir):
A man from the Quraysh came to Amir al Mu’minin ‘Ali radiya Llahu ‘anhu and said, “I have heard you mentioning in a sermon, ‘O Allah rectify our affairs as you have rectified the two rightly guided Khalifas’. Who are they?”
‘Ali replied, “They are my beloveds and your uncles, Abu Bakr and ‘Umar, who were from the Quraysh and were leaders of the Muslims. They were those who were followed after the demise of the Prophet salla Llahu ‘alayhi wa sallam. Whoever takes them as guides will be saved and led to the straight path.”[21]
It is also established that ‘Ali radiya Llahu ‘anhu stated in his sermons that the best of this nation after the Prophet salla Llahu ‘alayhi wa sallam is Abu Bakr and ‘Umar radiya Llahu ‘anhuma. And why would he not say as much when he is the one who transmitted the hadith:
We were with the Prophet salla Llahu ‘alayhi wa sallam on Mount Hira when it began to shake. The Prophet salla Llahu ‘alayhi wa sallam said, “Be firm, for there is none upon you but a Prophet, a Siddiq, and a martyr.[22]
This is the opinion of the fourth Rightly Guided Khalifah ‘Ali radiya Llahu ‘anhu—and the first infallible Imam according to the Shia—regarding Abu Bakr radiya Llahu ‘anhu. The Shia report concerning ‘Ali radiya Llahu ‘anhu, “He who rejects his rule has disbelieved.” They also say:
He who supports him is safe, while he who opposes him is a disbeliever and destroyed. The one who takes anyone besides him as a close friend is misguided and a polytheist.[23]
They also transmit from their Imams:
Allah refuses to entrust the affairs of a nation to people who act contrary to their (the Imams) instruction and he will not resurrect them together on the Day of Judgement. Never! By Allah, the Rabb of the Ka’bah.[24]
What is expected from the Shia who claim partisanship to ‘Ali radiya Llahu ‘anhu and his progeny is that they follow their instructions and guidance with regards to the Companions of the Prophet salla Llahu ‘alayhi wa sallam, and in particular Abu Bakr radiya Llahu ‘anhu. After discussing the statements and beliefs of ‘Ali ibn Abi Talib radiya Llahu ‘anhu, the chief of the Ahlul Bayt, regarding Abu Bakr radiya Llahu ‘anhu; we will now present to you the opinions of other members of the Ahlul Bayt regarding Abu Bakr radiya Llahu ‘anhu.
Ibn ‘Abbas radiya Llahu ‘anhuma was the cousin of the Prophet salla Llahu ‘alayhi wa sallam and ‘Ali radiya Llahu ‘anhu, and also served as the governor of ‘Ali radiya Llahu ‘anhu. Imam Jafar al Sadiq stated about him:
When he passed away and was shrouded, a white bird flew out of his shroud. People looked at it flying up into the sky until it disappeared.
Imam Jafar then added, “My father loved him immensely.”[25]
Al Mufid[26] states with regards to him:
‘Ali would have supper one night with Hassan, one night with Hussain, and one night with Ibn ‘Abbas.[27]
The very same Ibn ‘Abbas radiya Llahu ‘anhuma says when mentioning Abu Bakr radiya Llahu ‘anhu:
May Allah have mercy on Abu Bakr radiya Llahu ‘anhu, he was very kind towards the poor, a reciter of the Qur’an, one who forbade evil, well-acquainted with the religion of Allah, and fearful of His punishment. He would prevent from the unlawful, command good, stand in prayer at night and fast during the day. He surpassed his companions in piety, subsistence, asceticism, and chastity.[28]
Hassan ibn ‘Ali radiya Llahu ‘anhuma, considered the second infallible Imam by the Shia, narrates that the Prophet salla Llahu ‘alayhi wa sallam said:
Abu Bakr’s position to me is like that of the ears (to the body).[29]
Hassan ibn ‘Ali radiya Llahu ‘anhu would revere Abu Bakr and ‘Umar radiya Llahu ‘anhum to such an extent that he made it a precondition upon Muawiyah ibn Abi Sufyan radiya Llahu ‘anhu when abdicating in his favour that he judge in accordance with the Book of Allah, the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam and the Rightly Guided Khalifas’; and in another report the pious Khalifas’.[30]
It is said that a delegation from Iraq came to ‘Ali Zayn al ‘Abidin, who is considered to be the fourth Imam by the Shia, and began to belittle Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum. When they had finished saying what they intended, he asked them:
Please inform me, are you from amongst the,
لِلْفُقَرَاءِ الْمُهَاجِرِيْنَ الَّذِيْنَ أُخْرِجُوْا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُوْنَ فَضْلًا مِّنَ اللّٰهِ وَرِضْوَانًا وَّيَنْصُرُوْنَ اللّٰهَ وَرَسُوْلَهُ أُولٰئِكَ هُمُ الصَّادِقُوْنَ
The poor Emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful.[31]
They replied, “No we are not.” He then asked them:
Are you then,
وَالَّذِيْنَ تَبَوَّءُوا الدَّارَ وَالْإِيْمَانَ مِنْ قَبْلِهِمْ يُحِبُّوْنَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُوْنَ فِيْ صُدُوْرِهِمْ حَاجَةً مِمَّا أُوْتُوْا وَيُؤْثِرُوْنَ عَلٰى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
Those who were settled in the Home [i.e., al Madinah] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what they [i.e., the emigrants] were given but give [them] preference over themselves, even though they are in privation.[32]
Again they replied, “No we are not,” so he said to them:
As for you, you have disavowed yourself from these two groups, and I bear testimony that you are not from the group regarding whom Allah had said:
يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْإِيْمَانِ وَلَا تَجْعَلْ فِيْ قُلُوْبِنَا غِلًّا لِلَّذِيْنَ آمَنُوْا
Saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed.”[33]
Get out from here, may Allah curse you![34]
‘Ali ibn ‘Isa al Arbili[35] in his book Kashf al Ghummah reports the statements of Muhammad al Baqir when asked whether it was permissible to decorate a sword. ‘Urwah ibn ‘Abdullah narrates:
I asked Abu Jafar Muhammad ibn ‘Ali (al Baqir) with regards to decorating a sword.
He replied, “There is no problem with doing so, as Abu Bakr al Siddiq had also decorated his sword.”
I asked him, “Do you say al Siddiq (with his name)?”
He jumped up, faced the Qiblah, and said, “Yes! Al Siddiq! Whoever does not call him (by the title) al Siddiq then may Allah not authenticate his word in this world and the hereafter.”[36]
He had only said al Siddiq because his grandfather, the Rasul of Allah salla Llahu ‘alayhi wa sallam, who did not speak out of his own accord, had called him al Siddiq. Al Bahrani al Shia transmits in his book al Burhan from ‘Ali ibn Ibrahim:
My father has transmitted to me from some of his men from Abu ‘Abdullah (al Baqir) who said, “When the Prophet salla Llahu ‘alayhi wa sallam and Abu Bakr were in the cave, he told Abu Bakr, ‘It is as though I am looking at the ship of Jafar and his companions sailing on the ocean and the Ansar settled in their courtyards.’
Then Abu Bakr radiya Llahu ‘anhu asked, ‘Can you see them, O Messenger of Allah?’
The Prophet salla Llahu ‘alayhi wa sallam responded in the affirmative. Abu Bakr radiya Llahu ‘anhu then asked the Prophet salla Llahu ‘alayhi wa sallam to enable him to see them as well. The Prophet salla Llahu ‘alayhi wa sallam then wiped over his eyes and he was able to see them.
The Prophet salla Llahu ‘alayhi wa sallam then proclaimed, ‘You are al Siddiq.’”[37]
Al Tabarsi[38] reports from al Baqir:
Indeed I do not deny the virtue of Abu Bakr and ‘Umar, however, Abu Bakr is more virtuous than ‘Umar.[39]
In addition, Qadi Nur Allah al Shushtari[40] reports that Imam Jafar al Sadiq, nicknamed al Sadis (the Sixth Imam), said when asked about Abu Bakr and Umar radiya Llahu ‘anhuma:
A man asked Imam al Sadiq, “O son of the Messenger of Allah what do you say with regards to Abu Bakr and ‘Umar radiya Llahu ‘anhuma?”
He replied, “They were two just and equitable Imams who were on the truth and died upon it. May Allah’s mercy be upon the two of them on the Day of Judgement.”[41]
Al Kulayni reports in al Furu’ min al Kafi that Imam Jafar said:
When it was said to Abu Bakr at the time of his death, “Bequeath!” He responded, “I bequeath a fifth and a fifth is a lot.”
Allah was pleased with a fifth, thus he bequeathed a fifth. Even though Allah had made it permissible for him to bequeath a third of his wealth at the time of his death. Had he thought that the third was better for him he would have bequeathed it.
Thereafter, who do you know in virtue after him? They are Salman and Abu Dhar. As for Salman, when he would get his share he would store a year’s provisions until he received his next share.
It was then said to him, “O ‘Abdullah despite your asceticism you are doing this and yet there is no guarantee that you will live tomorrow?”
He replied, “What is wrong with you? Why is it that you do not desire I should live? Do you not know O ignorant people that the soul of a person is unsettled if it has no sustenance that it can rely on? Thus, if that is in place it is satisfied and at ease.”
And as for Abu Dhar he had sheep and young she-camels which he would milk and slaughter when his family desired meat, had a guest over, or share with those who would fetch water for him. He would then divide the meat equally between them.
Who could be more ascetic than these Companions, after the Prophet salla Llahu ‘alayhi wa sallam had said regarding them what he had said? [42]
Thus he established the position of Abu Bakr’s radiya Llahu ‘anhu asceticism right at the top, alongside the likes of Abu Dhar and Salman radiya Llahu ‘anhuma.
Al Arbili also quotes Imam Jafar saying, “Abu Bakr radiya Llahu ‘anhu has fathered me twice.”[43]
The reason for making this statement is that both the paternal and maternal ancestry of his mother, Umm Farwah, links up to Abu Bakr al Siddiq radiya Llahu ‘anhu. The father of Umm Farwah is Qasim ibn Muhammad ibn Abi Bakr al Siddiq, and her mother is Asma’ bint ‘Abd al Rahman ibn Abi Bakr al Siddiq.[44]
Al Sayedal Murtada transmitted in his book, al Shafi, regarding Imam Jafar:
He would associate himself with them (Abu Bakr and ‘Umar). When he would come to the grave (of the Prophet salla Llahu ‘alayhi wa sallam) he would also greet them with greeting the Prophet salla Llahu ‘alayhi wa sallam.[45]
Hassan ibn ‘Ali, better known as Hassan al ‘Askari (the Eleventh Imam), when discussing the migration of the Prophet salla Llahu ‘alayhi wa sallam said:
After the Prophet salla Llahu ‘alayhi wa sallam had asked ‘Ali to sleep in his bed, he asked Abu Bakr, “Would it please you to accompany me and be pursued just as I will be pursued? After all, it was you who believed in me and carried me through; therefore, will you not be prepared to face the consequences and help defend me?”
Abu Bakr replied, “O Rasul of Allah! If I lived an entire life having to undergo constant punishment and suffering, experiencing no pleasure, all for your sake; this would be more beloved to me than possessing the entire world and disobeying you (in that)! My life, wealth, and possessions; are they not but for you?”
The Prophet salla Llahu ‘alayhi wa sallam responded: “Allah certainly knows that whatever is on your tongue is in accordance to what is in your heart! He has made your position (with me) like the ears, eyes, head, and soul of a body.”[46]
All these statements, I have transmitted from their own sources are statements of the Blessed Prophet salla Llahu ‘alayhi wa sallam, may we and our parents be sacrificed for him, Amir al Mu’minin ‘Ali radiya Llahu ‘anhu, and the alleged Imams from his progeny. In conclusion and to place the final nail in the coffin so to speak, I wish to transmit another two narrations also from the Ahlul Bayt of ‘Ali radiya Llahu ‘anhu recorded in the books of the Shia as well.
The first narration is from Zaid ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib, the blood brother of Muhammad al Baqir and uncle of Jafar al Sadiq; the one regarding whom they would say; “He was the companion of the Qur’an.”[47]
Many Shia believed him to be the Imam and the reason for their belief in him was his picking up arms in opposition to the Umayyads.[48] Abu al Faraj Al Asbahani[49] al Shia transmits from al Isfahani from ‘Abd-Allah ibn Jarir:
I saw Jafar ibn Muhammad (al Sadiq) holding the reigns of Zaid ibn ‘Ali’s mount and straightening his clothes on the saddle.[50]
This very Zaid ibn Zayn al ‘Abidin was asked about Abu Bakr and ‘Umar, as related by the Shia author of Nasikh al Tawarikh[51]:
Some of the leaders of Kufah, who had pledged allegiance to him (Zaid) came to him one day and said, “May Allah have mercy upon you! What is your opinion of Abu Bakr and ‘Umar?”
Zaid replied, “I only have good to say regarding them, just as I have only heard good regarding them from the Ahlul Bayt. They have not oppressed us nor other than us. They would act in accordance with the Qur’an and Sunnah of His Prophet salla Llahu ‘alayhi wa sallam.”[52]
When the people of Kufah heard his reply they rejected him and (instead) turned to al Baqir.
Upon this Zaid said, “Today they have rejected us.”
Thus this group is referred to as the Rafidah.[53]
The second report is transmitted from a personality whom the Shia hold in high esteem, namely Salman al Farisi radiya Llahu ‘anhu, regarding whom it was said:
Salman is from Muhammad. That is a man from the Ahlul Bayt.[54]
‘Ali radiya Llahu ‘anhu is also reported to have stated:
Indeed Salman radiya Llahu ‘anhu is the door to Allah in this world. He who recognises him is a believer and he who rejects him is a disbeliever.[55]
This very Salman radiya Llahu ‘anhu states that the Prophet salla Llahu ‘alayhi wa sallam would tell his Companions:
Abu Bakr radiya Llahu ‘anhu did not surpass you by fasting and offering prayer rather it is on account of that which resides in his heart.[56]
The Prophet salla Llahu ‘alayhi wa sallam was so protective of Abu Bakr radiya Llahu ‘anhu that during the Battle of Badr, when he was about to dual his son who was mounted, the Prophet salla Llahu ‘alayhi wa sallam prevented him saying:
Sheath your sword and return to your place. Give us benefit through your presence.[57]
Shed a tear, beloved readers, at the manner in which the Prophet salla Llahu ‘alayhi wa sallam considered the companionship of Abu Bakr radiya Llahu ‘anhu to be a means of comfort for him.
The Caliphate of Abu Bakr al Siddiq(R.A)
After having clarified the stance of the Ahlul Bayt towards Abu Bakr radiya Llahu ‘anhu, we will now prove that no dispute existed between him and the Ahlul Bayt with regards to the Caliphate after the demise of the Prophet salla Llahu ‘alayhi wa sallam. In fact, they all pledged allegiance to him just as the rest of the Ummah. They assisted Abu Bakr radiya Llahu ‘anhu and shared in bearing his anxiety and pain for the Muslims at large. ‘Ali radiya Llahu ‘anhu was also one of his close consultants who provided him with sound council when attending to the affairs of the state. A fact which cannot be denied. He would also perform salah behind him, act upon his injunctions, and judge in accordance with his verdicts. He would consider his rulings and even cite them as evidence. He would also name his children after him, out of love for him and seeking blessing through it.
In addition they would intermarry, exchange gifts, and have other relations usually found amongst close relatives. And why would they not have cordial relations when they were fruit from the same tree, not as portrayed by the progeny of the Jews who try to deceive the Muslims with their false interpretation of events, and who harbour enmity for those who spread Islam and raised its banner.
‘Ali ibn Abi Talib radiya Llahu ‘anhu cited as a proof for the validity of his Caliphate, the basis upon which the Caliphate was founded, when responding to Muawiyah radiya Llahu ‘anhu, the governor of Syria:
Those who had pledged allegiance to me are the same people who had pledged allegiance to Abu Bakr, ‘Umar, and Uthman. Thus it is not for those who were present to choose (after the khalifah has been elected) nor for those who were absent to reject as the consultation is restricted to the Ansar and the Muhajirin. If they concur that a person should be the khalifah then that is what Allah is pleased with, however, if anyone is not chosen to be a khalifah due to him not being suitable for the position and he persists he will be fought on account of him going contrary to the believers, and Allah will hold him responsible for the choices that he had made.[58]
He also states that:
You have pledged allegiance to me in the same manner that you have pledged allegiance to those before me, and the people only have a choice before they have elected the khalifah and not after.[59]
It becomes evident from this that the Caliphate only comes into effect by the consensus of the Muslims and in the first century it was the consensus of the Muhajirin and the Ansar as they were the ones who had agreed that Abu Bakr and ‘Umar radiya Llahu ‘anhuma should be the khalifah, thus no choice remains for any one present to choose nor for he who was absent to reject. As we have previously mentioned in the quote from ‘Ali ibn Abi Talib radiya Llahu ‘anhu which is reported in al Gharat by al Thaqafi[60] that the people swarmed and rushed towards Abu Bakr radiya Llahu ‘anhu. Thus there was not a person except that he recognised the Caliphate and leadership of Abu Bakr radiya Llahu ‘anhu.
In al Gharat he mentions his Caliphate and leadership saying that:
We are pleased with the decree of Allah and we hand over this matter to Allah. I then looked into my matter and found that the people’s obedience to me had preceded their allegiance to me, and the covenant between me and them is for other than me.[61]
He had seen that he approached Abu Bakr radiya Llahu ‘anhu and pledged allegiance to him as the Muhajirin and the Ansar radiya Llahu ‘anhum did. Remember that these statements were made by him after he had assumed leadership thus he had no reason to fear people or resort to Taqiyyah[62] according to them. He expressed that which his bosom contained:
Then I approached Abu Bakr and pledged allegiance to him and rose to the occasion. Abu Bakr assumed the leadership and responsibility of the affairs of the Muslims which he tackled, facilitated, settled, and managed economically. His companionship was loyal and sincere, I obeyed him wholeheartedly in his obedience to Allah.[63]
It was on account of the validity of Abu Bakr’s radiya Llahu ‘anhu Caliphate that he had declined the proposal of Abu Sufyan and ‘Abbas radiya Llahu ‘anhuma when they had presented the Caliphate to him as he had no right in the matter after it had been decided that Abu Bakr radiya Llahu ‘anhu will be the khalifah.
In addition, in a letter that he had written to the governor of Sham, he attests to the Caliphate of Abu Bakr radiya Llahu ‘anhu, enumerates his virtues, expresses remorse over his departure, and supplicates for him after his demise asking Allah to forgive him and have mercy on him. He writes:
Allah has chosen many from the Muslims to assist and aid the believers. Their status with Allah is exactly the same as their virtue in Islam. And those who were most faithful and sincere towards Allah and His Messenger salla Llahu ‘alayhi wa sallam were Abu Bakr and ‘Umar. By my life they occupy a great position in Islam and their deaths were a great blow to Islam. May Allah have mercy on the two of them and reward them for what they have done.[64]
Al Tusi[65] transmitting from ‘Ali radiya Llahu ‘anhu states that he said when addressing those who were defeated at Jamal:
You pledged allegiance to Abu Bakr and abandoned me, so I pledged allegiance to Abu Bakr just like you did. I then pledged allegiance to ‘Umar just as you did and I fulfilled my pledge to him. You then pledged allegiance to ‘Uthman and so I did too. I was then sitting in my house and you came to me without me calling you or forcing any of you.[66] You then pledged allegiance to me just as you pledged allegiance to Abu Bakr, ‘Umar and ‘Uthman.
How is it correct that you fulfil your pledge to Abu Bakr, ‘Umar, and ‘Uthman but not to me?[67]
Al Tabarsi also reports another narration from Muhammad al Baqir which establishes with certainty that ‘Ali radiya Llahu ‘anhu attested to Abu Bakr’s radiya Llahu ‘anhu Caliphate and pledged allegiance to him. It is reported that when Usamah ibn Zaid—the beloved of the Prophet salla Llahu ‘alayhi wa sallam—returned to Madinah when news of the Prophet’s salla Llahu ‘alayhi wa sallam demise reached him and he saw people pledging allegiance to Abu Bakr radiya Llahu ‘anhu, he went to ‘Ali radiya Llahu ‘anhu and inquired, “What is this?” ‘Ali radiya Llahu ‘anhu replied, “It is what you see.” He then asked ‘Ali radiya Llahu ‘anhu, “Did you also pledge allegiance?” and ‘Ali radiya Llahu ‘anhu replied in the affirmative.[68]
This was attested to by one of the leading Shia scholars by the name of Muhammad Hussain Al Kashif al Ghita’, who said:
When the Prophet salla Llahu ‘alayhi wa sallam had passed on, a number of Sahabah were of the opinion that ‘Ali should not be appointed as the Khalifah, either due to his young age or because the Quraysh disliked that Prophethood and thereafter the Caliphate should be in the Banu Hashim… When they saw that the first and second Khalifah had exerted themselves in spreading the message of Islam, preparing armies, conquering, and not monopolising, they pledged allegiance and accepted.[69]
A question remains to be answered: Why did ‘Ali radiya Llahu ‘anhu delay pledging allegiance for a few days? Ibn Abi al Hadid answers this question:
Abu Bakr stood up, addressed the people, and apologised, “My allegiance was sudden, [but] Allah saved us from its harm, and I feared fitnah. By Allah! There was not a day that I had ever desired it. I have undertaken a great burden, a matter for which I have no strength. How I desire that a stronger person would take my place.” He then continued apologising until the Muhajirin accepted his apology. ‘Ali and Zubair radiya Llahu ‘anhuma said, “We were only angry because we were not included in the consultation, but we believe that Abu Bakr is the most entitled for this position. Indeed! He was the Companion of the Prophet salla Llahu ‘alayhi wa sallam in the cave, and we know of his seniority. The Prophet salla Llahu ‘alayhi wa sallam had also instructed him to lead the people in prayer during his lifetime.”[70]
Ibn Abi al Hadid reports from ‘Abdullah ibn Abi Awfa in his commentary on Nahj al Balaghah that Khalid ibn Sa’id ibn al ‘As radiya Llahu ‘anhu was the governor whom the Prophet salla Llahu ‘alayhi wa sallam had appointed over Yemen. When the Prophet salla Llahu ‘alayhi wa sallam passed away, Khalid ibn Sa’id radiya Llahu ‘anhu came to Madinah and arrived whilst the people were pledging allegiance to Abu Bakr radiya Llahu ‘anhu. He refrained from pledging allegiance for a number of days until he went to the Banu Hashim:
He said, “If you are pleased, we are pleased, and if you are displeased then so are we. Therefore, inform me, have you pledged allegiance to this man?”
They responded in the affirmative.
He then asked, “Are you pleased?”
They said, “Yes”.
Thereafter he said, “I am also pleased and I will pledge allegiance. By Allah! You Banu Hashim are tall trees, the produce of which is good”.
He then pledged allegiance to Abu Bakr.[71]
‘Ali(R.A) following Abu Bakr(R.A) in salah and accepting gifts from him
‘Ali radiya Llahu ‘anhu accepted and was pleased with the Caliphate of Abu Bakr radiya Llahu ‘anhu. He participated in the affairs of the Muslims, gave legal rulings, accepted gifts from Abu Bakr radiya Llahu ‘anhu, and raised his complaints to him. He performed prayer behind him, and lovingly interacted with him. ‘Ali radiya Llahu ‘anhu loved Abu Bakr radiya Llahu ‘anhu and had enmity towards those who opposed him. This is attested to by even the greatest opponents of the four Rightly Guided Khalifas’, the Sahabah, and those who follow their path.
We have previously mentioned what ‘Ali radiya Llahu ‘anhu had said to the people when they wanted to elect him as the Khalifah, “I am better for you as an advisor than as a leader.”[72]
Al Ya’qubi[73], an extremist Shia historian, under the discussion of Abu Bakr and ‘Umar’s radiya Llahu ‘anhuma Caliphate—when ‘Ali radiya Llahu ‘anhu was considered an important consultant whose opinions would be heard and adhered to—he mentions:
When Abu Bakr intended to fight the Romans, he consulted a number of Sahabah who were hesitant. He then consulted ‘Ali ibn Abi Talib radiya Llahu ‘anhu, who indicated that he should proceed.
Abu Bakr enquired, “If I were to proceed would I be successful?”
‘Ali radiya Llahu ‘anhu replied, “I give you glad tidings.”
Abu Bakr then stood up, addressed the people, and commanded that the armies be prepared to fight the Romans.[74]
It is also reported in another narration:
Abu Bakr asked ‘Ali, “How and from where do you give [this] glad tidings.
‘Ali replied, “From the Prophet salla Llahu ‘alayhi wa sallam when I heard him giving these glad tidings.”
Abu Bakr said, “You have brought me pleasure by what you have heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam. O Abu al Hassan! May Allah ease your affairs.”[75]
Al Ya’qubi further states:
From amongst those who were entrusted with legal rulings during the Caliphate of Abu Bakr were ‘Ali ibn Abi Talib, ‘Umar ibn al Khattab, Muaz ibn Jabal, Ubay ibn Ka’b, Zaid ibn Thabit, and ‘Abdullah ibn Mas’ud.”[76]
Abu Bakr radiya Llahu ‘anhu would give preference to ‘Ali radiya Llahu ‘anhu over the other Sahabah in consultations and legal rulings,[77] which is a proof of their mutual interactions.
The extremist Shia Muhammad ibn al Nu’man—better known as Sheikh al Mufid, attests to this in his book al Irshad. He dedicated an independent chapter to the legal rulings of ‘Ali radiya Llahu ‘anhu during the Caliphate of Abu Bakr radiya Llahu ‘anhu. He reports:
A man who had consumed wine was brought before Abu Bakr.
He was about to carry out the capital punishment when the man said, “Indeed I consumed alcohol, but I was unaware of its prohibition since I have been living with people who consider it lawful. I was unware of its impermissibility until now.”
This made it difficult for Abu Bakr to pass a verdict. Those who were present suggested that he ask Amir al Mu’minin ‘Ali radiya Llahu ‘anhu about its legal ruling. So Abu Bakr sent someone to enquire about the matter.
Amir al Mu’minin ‘Ali radiya Llahu ‘anhu said, “Command two reliable and trustworthy Muslims to take him around to the gatherings of the Muhajirin and the Ansar and ask if there is anyone who had read the verses of its prohibition to him. If two men from amongst them bear witness to this then carry out the punishment. If none bears testimony then ask him to repent and let him go.”
Abu Bakr did this but none from amongst the Muhajirin and the Ansar testified that they had recited the verses or traditions of its prohibition to him. Abu Bakr then asked him to repent and allowed him to go, in accordance to the ruling of ‘Ali radiya Llahu ‘anhu.[78]
‘Ali radiya Llahu ‘anhu would also obey the commands of Abu Bakr radiya Llahu ‘anhu. It has been transmitted that a delegation of disbelievers came to Madinah and noticed that the Muslims were weak and very few in number because of them fighting on different fronts and attending to the apostates and rebels. Abu Bakr radiya Llahu ‘anhu sensed that the Muslim capital was endangered. He thus commanded that Madinah be guarded and placed security at all of its strategic points. He instructed ‘Ali, Zubair, Talhah, and ‘Abdullah ibn Mas’ud radiya Llahu ‘anhum to oversee the security. They remained in that state until it was safe.[79]
As for the mutual interactions, love, and affection that existed between them, ‘Ali radiya Llahu ‘anhu—the leader of the Ahlul Bayt and father of the two grandsons of the Prophet salla Llahu ‘alayhi wa sallam—would accept gifts from Abu Bakr radiya Llahu ‘anhu. Their relationship was like that of brothers, consulting and loving one another. He accepted the slave girl al Sahba’ from him, who was taken captive in the Battle of ‘Ayn al Tamar and she later bore him ‘Umar and Ruqayyah.
The slave girl al Sahba’ who gave birth to ‘Umar and Ruqayyah—the children of ‘Ali radiya Llahu ‘anhu—had been taken captive in the Battle of ‘Ayn al Tamar which took place under the leadership of Khalid ibn al Walid during the Caliphate of Abu Bakr radiya Llahu ‘anhu.[80]
Her name was Umm Habibah, the daughter of Rabi’ah.[81]
Abu Bakr radiya Llahu ‘anhu had also gifted him Khawlah bint Jafar ibn Qais who was taken captive in the Battle of Yamamah. She bore him a son, Muhammad ibn al Hanafiyyah, his most virtuous son after Hassan and Hussain radiya Llahu ‘anhum.
She was from the captives of the apostate wars and her son, Muhammad ibn al Hanafiyyah, is attributed to her.[82]
There are many other reports that mention how ‘Ali radiya Llahu ‘anhu and his progeny would accept monetary gifts, i.e. the Khums and Fay’,[83] from Abu Bakr radiya Llahu ‘anhu. In fact, ‘Ali radiya Llahu ‘anhu was in charge of distributing the Khums and the Fay’ in Abu Bakr’s radiya Llahu ‘anhu Caliphate.
Its distribution was assigned to ‘Ali radiya Llahu ‘anhu and thereafter to Hassan, and then Hussain. After them Hassan ibn al-Hassan and then Zaid ibn al-Hassan radiya Llahu ‘anhum were responsible for its distribution.[84]
‘Ali radiya Llahu ‘anhu would perform salah behind Abu Bakr radiya Llahu ‘anhu whilst being pleased with his leadership and making it apparent to the people.[85]
Al Tusi when discussing the salah of ‘Ali radiya Llahu ‘anhu behind Abu Bakr radiya Llahu ‘anhu states, “He is a Muslim as that is what is apparent.”[86]