When Allah the All-Knowing closed the door on Abu Bakr

For some Muslims, guidance means to spread lies, misinformation and creating differences within the community. One of their attempts is aimed at transferring virtues from one individual to another based on some fabricated reports and traditions. One such virtue relates to closing the doors of the Mosque of the Prophet (s.a.w.a.) for all companions save one.

It is surprising to find Muslims groping for answers to the identity of the companion, when the matter is already settled in favour of the chosen companion – Ameerul Momineen Ali b. Abi Talib (a.s.) as the only one along with the Prophet (s.a.w.a.) whose door was allowed to be opened into Masjid al-Nabawi (s.a.w.a.).

Argument of the skeptics

First let us examine the tradition introduced by these Muslims to support their claim regarding Abu Bakr.

Zaid b. Arqam states – Allah’s Apostle (s.a.w.a.) addressed the people saying – Allah has given option to a slave to choose this world or what is with Him. The slave has chosen what is with Allah.

Abu Bakr wept and we were astonished at his weeping caused by what the Prophet (s.a.w.a.) mentioned as to a slave (of Allah) who had been offered a choice, (we learned later on) that Allah’s Apostle (s.a.w.a.) himself was the person who was given the choice, and that Abu Bakr knew best of all of us.

Allah’s Apostle (s.a.w.a.) added – The person who has favoured me most of all both with his company and wealth is Abu Bakr. If I were to take a Khalil (friend) other than my Lord, I would have taken Abu Bakr as such, but (what relates us) is the Islamic brotherhood and friendliness. All the gates of the Mosque should be closed except the gate of Abu Bakr.
(Sahih al-Bukhari, vol. 5, Book 57, No. 6)

Reply

The only response we can give to such sham reports is by advancing authentic reports that clearly disprove this virtue for Abu Bakr and reposit it in favour of its true owner – Ameerul Momineen Ali b. Abi Talib (a.s.).

To make the matter more conclusive we begin by relating the traditions that Ibn Hajar al-Asqalani (exp. 852 A.H.) has documented in his Sharh of Sahih-e-Bukhari – Fath al-Baari fi Sharh Saheeh al-Bukhaari.

Ibn Hajar has rejected the tradition in Sahih-e-Bukhari favouring Abu Bakr and has advanced some traditions by way of example to prove this was for Ali b. Abi Talib (a.s.).

Ibn Hajar records the following traditions favouring Ali b. Abi Talib (a.s.):

Abu Bakr’s biggest blunder in life?

It has been established in the preceding pages beyond a shadow of doubt that the caliph’s cohorts initially laid siege to Hazrat Faatemah’s (s.a.) house to intimidate the inmates and when that did not have the desired effect, they attacked the house by setting it aflame. In this way, the hooligans violated the sanctity of the house and that of its inmates about whom the Prophet (s.a.w.a.) had made innumerable recommendations, some of which have been outlined in the initial chapters. The attack and ensuing violation are established facts and none can raise any doubts whatsoever.

Even Ibne Taiymiyyah did not find anything objectionable as far as the veracity of the chain of incidents is concerned.

If there are still some people who doubt the attacks then they are worse than Ibne Taymiyyah who at least accepts their occurrence. And if some of the deniers include Shiahs, then it is a matter of regret how they can consider themselves as lovers of Ahle Bait (s.a.w.a.) while denying the wrongdoing of the Ahle Bait’s oppressors, a fact accepted by the Shiahs of the oppressors (i.e. Sunnis and Wahhabis)!

The attack was considered with such alacrity and ferocity that it makes one wonder what they were expecting to find over there. Were they expecting to find some wealth or property of Allah that had been embezzled by the inmates through recovery of which they sought proximity of Allah and His Prophet (s.a.w.a.)?![1]

Indeed, it was clear very soon to the oppressors the extent of their wrongdoing. That is why it is narrated that when Abu Bakr’s death was imminent, he confessed:

‘I do not feel remorse over any worldly affair save three actions which I regret performing. Likewise, I feel remorse over three actions which I abandoned while it would have been better if I had performed them. I wish I had sought the answers from the Prophet (s.a.w.a.) for three questions…’

This narration is very important although we will only elaborate on the portion that is relevant in this discussion.

وددت انی لم اکشف بیت فاطمہ عن شئی و ان کانوا قد غلقوہ علی الحرب وددت انی کنت سالت رسول اللہ لمن ھٰذا الامر فلا ینازعہ احد

“I wish I had not forced Faatemah to open her house, even if it had been locked for battle.

I wish I had asked the Prophet (s.a.w.a.) about the identity of his successor so I would not oppose him on any matter.”

Although apparently remorseful, do these words of the caliph ring with sincerity?

If indeed he was remorseful and honest then why did he claim ignorance of the Prophet’s (s.a.w.a.) successor while he was present in Ghadeer?

Was he not among the first ones to congratulate the successor of the Prophet (s.a.w.a.)?

Was he not aware of the numerous incidents related to the successorship of the Prophet (s.a.w.a.)?

Abu Bakr’s confession can be traced in Taarikhe Tabari.

In addition to this, one can refer to Iqd al-Fareed of Ibn Abde Rabbeh, Al-Amwaal of the great memoriser of the Quran and traditionalist Imam Abu Abeed Qaasim Ibn Salaam, Muruj al-Zahab of Mas’oodi, Al-Imaamah wa al-Siyaasah of Ibne Qutaybah al-Dainoori.[2]

Also notable is that these references have survived despite attempts to distort historical incidents and narrations, as noted earlier. For instance, on referring to Al-Amwaal one finds that instead of ‘I wish I had not forced ….’ it is recorded as ‘I wish I had not done such and such thing.’

It is clear that this is the handiwork of the distortionists. Over here, they deleted reference to a specific event and replaced it with a general reference.

We reiterate a point we have been making consistently in the book – how does one expect to find an accurate representation of the entire chain of events in the face of such distortion?

It is unfortunate that the defrauders of truth have tricked people with lies and a large number of Muslims have fallen prey to them.

Abubakr is Kafir in the sight of Allah

Imam Ali(as): O' Abu Bakr. Have you read the book of Allah(swt)?               

Abu Bakr(la): Yes.

Imam Ali(as): The verse " God desires to keep only the uncleanness away from you O'People of the Family and purifies you a thorough purification"  has been send down in our praise or in the praise of others?

Abu Bakr(la): Yes, in Your praise.

Imam Ali(as): If a witness, witnesses against Janabe Fatima(sa) regarding a bad thing, what will you do in that case?

Abu Bakr(la): I will apply the Islamic Had on her(sa) just like its done for other muslim women.

Imam Ali(as): In that case you will be among the Kaafir in the sight of Allah(swt).

Abu Bakr(la): No.

Imam Ali(as): Because in this case you rejected the declaration of Allah(swt) regarding the Purity of Janabe Fatima(sa) , accepting the declaration of the common people which is like rejecting the order of Allah (swt) and order of Messenger of Allah (saww).

[Source: Ihtijaaj-e-Tabarisi Vol 1 , Pg: 122-123]

Abubakr and his daughter murdered the Holy Prophet (sa)

Ali b. Ibrahim (ar) says (regarding the saying of Allah, “O Prophet! Why do you forbid (yourself) that which Allah has made lawful for you..- Surah Tahreem (66): Verse 1)

The reason for its revelation was that the Holy Prophet (sawa) when he was in the house of some of his wives and that Maariyah Qibtiyyah  (ra) used to be there  with him serving him. One day while he was there in the house of Hafsah and Hafsah went out for some need, then the Holy Prophet (sawa) had food with Maariyah (ra). When Hafsah (la) learnt of this, she became angry and came to the Holy Prophet (sawa) complaining - “O Messenger of Allah! This (you did) and that too on the day appointed for me and in my very house and on my very bed!”

The Holy Prophet (sawa) felt embarrassed. He (sawa) said, “Keep this to yourself. I have made Maariyah prohibited for myself and I will never partake food with her again. I am going to tell you a secret. If you disclose this secret, upon you will be the curse of Allah and the angels and all the people. She asked. “What is it?” He (sawa), “Surely Abu Bakr will be the caliph after me and after him will be your father.” She asked, “Who informed you of this?” He (sawa) replied, “Allah has informed me.”

Then Hafsah informed Ayesha about it who then informed Abu Bakr about it. Abu Bakr went to Umar and told him, “Surely Ayesha has informed me that Hafsah told her something, but I do not trust Ayesha’s words. So can you ask Hafsah about it.”

Then Umar went to Hafsah and asked her - “What is it that Ayesha is narrating from you?” She denied it and said “I have not informed Ayesha of any such thing.” Umar told her, “If this (news) is true, then confirm it for me so that we may proceed (in this matter)”. She said, 

“Yes, the Holy Prophet (sawa) did say so”.

Then the four of them agreed to poison the Holy Prophet (sawa). Then Hazrat Jibraeel (as) descended with this chapter (of Tahreem) – “O Prophet! Why do you forbid (yourself) that which Allah has made lawful for you..upto the verse - expiation of your oaths”meaning certainly Allah has made it permissible for you that you do away with your oath.

Abubakr and Umar (la) did Gheebat

It is narrated in Tafseer e Durrul Mansur  under verse 12 of sure Hujarat (49) that :

وأخرج الضياء المقدسي في المختارة عن أنس قال‏:‏ كانت العرب يخدم بعضها بعضا في الأسفار وكان مع أبي بكر وعمر رجل يخدمها فناما فاستيقظا ولم يهيء لهما طعاما فقالا إن هذا لنؤوم فأيقظاه، فقالا‏:‏ ائت رسول الله صلى الله عليه وسلم، فقل له‏:‏ إن أبا بكر وعمر يقرئانك السلام ويستأذناك، فقال‏:‏ إنهما ائتدما فجاءاه، فقالا يا رسول الله‏:‏ بأي شيء ائتدمنا‏؟‏ قال‏:‏ بلحم أخيكما، والذي نفسي بيده إني لأرى لحمه بين ثناياكما، فقالا‏:‏ استغفر لنا يا رسول الله‏.‏ قال‏:‏ مراه فليسغفر لكما‏.

Dia ul moqadasi writes in (al-ahadeeth) al-mukhtara that anas narrates that arab would serve each other in journeys. Once there was a man with abu bakar and umar who would serve them. Once they slept, and woke up. But he had not prepared food for them. They said: he sleeps a lot. So they woke him up. And said: go to prophet asws and tell them that abu bakar and umar are paying greetings to you and seek permission from you. So Prophet asws said: they have taken their food. So they came to Prophet asws and said: with what did we take our food? So he asws said: I am seeing meat of your brother with you (exactly it would translate as: I am seeing meat of that man in your teeth………..

 

Fazilat of Abu Bakr in cave crushed by Sheikh Al-Mufid r.a

Al-Karajaki has reported that once Sheikh Mufid saw a dream, and then dictated it to his companions  and disciples. He said: I dreamt that as I was passing through a street, I saw a large crowd gathered around someone.

On enquiry, I was told that they had surrounded Umar b. al-Khattab, the second Caliph. I pushed myself forward, and when I came near him, I said: "O Sheikh, do you allow me to ask a question?" He said: "Ask." So I said: "Would you explain me how is the excellence of your friend Abu Bakr established by the Ayah in which Allah says: 'the second of the two, when they were in the cave'. Your friends are making too much out of it."

He said: "This Ayah proves Abu Bakr's excellence in six ways:

Allah mentions the Prophet, peace be upon him, and then mentions Abu Bakr with him, as his second of the two;

Allah mentions them as being together at one place; which is a sign of mutual affinity;

Allah adds further quality of being the Prophet's "SAHIB", the Companion;

Allah relates how kind and caring the Prophet was towards Abu Bakr when he told him, "Don't grieve";

Where the Prophet assured Abu Bakr that "Allah is with us" meaning that He will help both of them simultaneously;

Allah revealed that He will send down AS-SAKINAH (serenity) upon Abu Bakr because as far as the Prophet was concerned, AS SAKINAH never parted from him

These are six proofs of Abu Bakr's excellence from the mentioned Ayah."

Sheikh Mufid says: "I told him that he had indeed made a good effort to make his point, and had left no room for any other person to be a better advocate for his friend. But I was going to demolish the arguments, making it like ashes blown away by the fast wind."

Sheikh said:

"When you say that Allah has mentioned the Prophet, peace be upon him and his progeny, and then mentioned Abu Bakr as his second, I do not see anything extraordinary in that. For if you ponder over it, you will find that Allah was only revealing the number of persons present in the cave. They were two; there could have been a Mo'min and a Kafir and they would still be two."

"And when you talk of they being together at one place, it is again as simple as the first case. If there was one place only, it could have been occupied by a Mo'min and a disbeliever also. The Mosque of the Prophet is definitely a better place than the cave, and yet it was a gathering place for the believers and the hypocrites. The Ark of Prophet Noah carried the Prophet Noah, together with Satan and the animals. So being together at one place is no virtue."

"And when you talk about the added quality of being 'SAHIB', the companion, this indeed is a weaker point than the first two, because a believer and a disbeliever can both be in the company of each other. Allah, Most High, used the word 'SAHIB' in the following Ayah: 'His "Sahib" (companion) said to him while he was conversing with him: Have you disbelieved in the One Who created you from soil and then from a small quantity of sperm, then fashioned you harmoniously as a man?' (al-Kahf, 18:37).

Further, we find in Arabic literature that the word "SAHIB" is used for the accompanying donkey, and also for the sword. So, if the term can be used between a Momin and a Kafir, between a man and his animal, and between a living and an inanimate object, then what is so special in it about your friend?"

"And the words 'Don't grieve' were not meant for any solace;. Because it was a statement forbidding an act. In Arabic, we have 'donts' and 'dos' as imperative verbs. Now, the grief expressed by Abu Bakr was either an act of obedience or disobedience. If it was obedience, the Prophet would not have forbidden it, therefore it is proved that it was an act of sin and disobedience."

"As for the assurance that 'Allah is with us', the pronoun 'us' was used by the Prophet for himself The use of plural pronoun for oneself is a sign of ones elevated status. Allah says:

'Indeed, We are the One who has revealed the Quran, and We will most surely preserve it.' (Al-Hijr, 15:9).

And again:

'We are the One who gives life and ordains death, and We are the inheritor'(al-Hijr, 15:23).

And the Shias have their own version, which does not seem far-fetched. They say that Abu Bakr told the Prophet that his grief was for Ali b. Abi Talib (who was left behind in Makkah), and the Prophet replied: 'Do not grieve, surely, Allah is with us' meaning; with me and my brother, Ali b. Abi Talib."

"Your claim that As-Sakinah (serenity) was sent down to Abu Bakr is indeed outrageous. Because the verse clearly states that the serenity came unto him who was helped with the unseen army.

The Ayah says:

'... Then Allah sent down on him His serenity and strengthened him with unseen forces' (al-Tawbah, 9:40).

So if As-Sakinah had descended upon Abu Bakr, he would have received the support of the unseen army. In fact, it would have been better if you had not attributed this to Abu Bakr. For according to Quran, this serenity was sent down on the Prophet twice:

'Then Allah sent down His serenity upon His messenger and the believers, and sent down forces which you did not see ...'. (al Tawbah, 9:26).

'Then Allah sent down His serenity upon His Messenger and the believers, and adhered them to the word of piety' (al-Fath, 48: 26).

In both places, the believers shared the serenity with the Prophet, but in this event of the cave, serenity was sent down to the Prophet alone, excluding Abu Bakr. This may be a pointer to the fact that Abu Bakr was not among the believers!"

Sheikh Mufid says that Umar made no reply to my arguments, and as people around him scattered, he woke up from his sleep.

Why Abubakr Denied Fadak - The Real Motive

The famous Sunni scholar Ibn Abil-Hadid Mu’tazali has said about his discourse with a fellow Sunni scholar concerning the truthfulness of the Prophet’s daughter: 

“I asked Ali Ibn Fareqi, a distinguished teacher of Madrassat-al-Gharbiyya of Baghdad: "Was Fatema truthful in making the claim ?" (regarding her patrimony of the orchard of Fadak, which the Caliph had seized on the pretext that Prophets do not leave inheritance – despite the explicit words of the Qur’an that Solomon inherited David)

He answered: "Yes!"

I said: "Did Abu Bakr know that she was a truthful lady?"

Again he answered: "Yes."

I then asked: "Then why did the Caliph not give back to her that which she was entitled to?"

At that moment the teacher smiled and said with great dignity: 

"If he had accepted her word on that day and had returned Fadak to her on account of her being a truthful lady and without asking for any witnesses, she could very well use this position for the benefit of her husband on the following day by saying, “my husband, Ali is entitled to the caliphate.” And then the Caliph would have been obliged to surrender the caliphate to Ali on account of his having acknowledged her to be a truthful lady. However, in order to obviate any such claim or dispute he deprived her of her undisputed right!"

Reference : Sharh-i Nahjul Balaghah by Ibn Abil Hadid, page 284.

Abubakr Fled from the Battlefield .....!!!!!

Allah the Almighty says in the Holy Quran,

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ 
وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِّنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ

O you who have believed, when you meet those who disbelieve in battle, do not turn back [in flight]. 
And whoever turns his back to them on such a day, unless maneuvering for war or joining [another] company, has certainly incurred the wrath of Allah, and his abode is Hell - and wretched is the destination. 
Surah Anfaal – verse 15 – 16.

On the first day of the battle of Khaibar, the Prophet (s.a.w.a.) gave the Muslim flag of leadership to Abu Bakr (l.a.), who led the Muslim army against the Jews.

Suffering a defeat after a short battle, he (Abu Bakr (l.a.)) fled with his tail between his legs.

The next day the Muslim flag was given to Umar (l.a.).

But before he reached the place of battle, he (Umar (l.a.)) fled in panic.

The Battle of Khaibar was an important event of the Prophet's life, recorded in detail by historians of both sects. Hafiz Abu Nu'aim Ispahani in his Hilyatu'l-Auliya, Volume I, page 62, Muhammad Bin Talha Shafi'I in Matalibu's-Su'ul, page 40, from the Sira of Ibn Hisham, Muhammad Bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 14, and many others Sunni scholars have recorded this event.

But the most authentic narrations are those of two great scholars: Muhammad Bin Isma'il Bukhari, who writes in his Sahih, Volume II, printed in Egypt, 1320 A.H., page 100, and Muslim Bin Hujjaj, who writes in his Sahih, Volume II, printed in Egypt, 1320 A.H., page 324, that

"Caliph Umar fled from the battlefield on two occasions."

Among the many clear proofs on this point are the unambiguous verses of Ibn Abi'l-Hadid the Mu'tazilite, known as "Alawiyyat-e-Sab'a, in praise of Ameerul Momineen Ali ibn Abi Talib (a.s.).

Regarding the "Gate of Khaibar," he says:

Have you heard the story of the Conquest of Khaibar? 
So many mysteries are linked together which bewilder even the wise mind! 
These two (Abu Bakr and Umar) had no competence or acquaintance with bearing a flag (leading an army). 
They did not know the secret of maintaining the honor of a flag, 
They covered it with scorn and took to their heels, 
Though they knew that fleeing from the battlefield is tantamount to infidelity. 
…

Ibn Abi'l-Hadid addressing them (Abu Bakr and Umar) says further: "I apologize for you, for your defeat and fleeing, since everyone dislikes death and loves life. Like all others, you too did not like death although there is no immunity from death. But you could not court death."

In the battles of Uhud and Hunain again Abu Bakr (l.a.) and Umar (l.a.) fled from the battle field like infidels. As reported by Tabrini and others, they left the Prophet alone among the infidels.

Is it possible that those who turned their backs to the enemy leaving the Holy Prophet alone to face the enemy were the loved ones of Allah and His Prophet?

Allah in the Holy Qur'an. says: 

وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللَّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَا أُنزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا ۗ أُولَٰئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ۗ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ

"O you who believe! Whoever of you turns away from his religion, soon Allah will bring another people; He loves them and they love Him, lowly before the believers, mighty against the infidels, striving hard in Allah's way, and they fear not the censure of any censurer; this is the grace of Allah. He gives it to whomsoever He desires." 
Surah Ale Imran verse 199

Abu Ishaq Imam Ahmad Tha'labi, writes in his Kashfu'l-Bayan that the above verse was revealed in praise of Ameerul Momineen Ali b. Abi Talib (a.s.) because no other person possessed the attributes mentioned in it. In the Battle of Uhud, when Abu Bakr (l.a.) and Umar (l.a.) and other companions fled, and the enemy's 5,000 troops attacked the Muslims, the only person who stayed with the Holy Prophet (s.a.w.a.) until victory was achieved was Ameerul Momineen Ali b. Abi Talib (a.s.).

In the Battle of Hunain, Hamidi in his Jam'-e-Bainu's-Sahihain and Halabi in his Siratu'l- Halabiyya, Volume III, page 123, say that Abu Bakr (l.a.), Umar (l.a.) and other companions fled, except four: Ameerul Momineen Ali b. Abi Talib (a.s.) and Abbas, who were in front of the Prophet, Abu Sufyan b. Harith held the reins of the Prophet's horse, and Abdullah b. Mas'ud stood on his left.