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.):

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.

ABUBAKR'S (LA) APOLOGY TO HAZRAT FATEMAH ZAHRA (SA) WAS MEANINGLESS AND FAKE

It is clear why Shaikhain were not forgiven by Fatima Zahra (a.s.). They lacked remorse and were only apologizing because tension in Medina had eased by then and their seat of power was secure. Everyone had submitted to them and they did not expect opposition from any front. There was the unfinished business of pacifying the Bani Hashim, who were very angry and withdrew in a shell after the attack on Hazrat Fatima Zahra’s (s.a.) house and the usurping of Fadak, among other injustices. Perhaps, they would protest at a later stage. The apology of the Shaikhain was more for public display than anything else. It is like a government trying to appease a particular group to prevent future opposition from that group. There is no sincerity or remorse in such an apology.

Allah lays down the ground rule for sincere forgiveness in the Quranic verse:

‘And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults– and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done.’ [Surah Taubah (9): Verse 135]

The Holy Quran clearly says after apologizing, the transgressors – ‘do not knowingly persist in what they have done’. So if Shaikhain were truly sorry for their behavior with Hazrat Fatima Zahra (s.a.), in the least they should have returned Fadak, since that was a critical issue over which Hazrat Fatima Zahra (s.a.) was told that she was a liar (Allah forbid) and the Shaikhain were demanding witnesses!

By refusing to part with Fadak, what were the Shaikhain hoping to achieve by apologizing? The apology was hollow and meaningless and the message it gives Hazrat Fatima Zahra (s.a.) is – we are sorry we disputed with you on Fadak, but Fadak will still remain with us.  Can one still say Hazrat Fatima Zahra (s.a.) was wrong in rejecting such an ‘apology’ where the transgressors ‘knowingly persist in what they have done’?

ALLAH ALSO REJECTS APOLOGY 

Allah the Merciful states in the Holy Quran:

‘Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and His Apostle, and Allah does not guide the transgressing people.’ (Surah Taubah (9): Verse 80)

Here, Allah the High asserts He will reject the intercession of his own Noble Prophet (s.a.w.a.) because the sinners under question did not truly believe in Allah and His Prophet (s.a.w.a.).

Since Hazrat Fatima Zahra’s (s.a.) satisfaction and anger is linked to Allah’s satisfaction and anger, her refusal to accept the apology of the Shaikhain can only mean that they too did not deserve forgiveness like the transgressors of Surah Taubah (9): Verse 80.

May Allah the High curse those who questioned the integrity of Hazrat Fatima Zahra (s.a.)!

No virtue for Abu Bakr in the Incident of the Cave

Many so-called Muslims claim the superiority of Abu Bakr as he was the companion of the Prophet (s.a.w.a.) inside the cave on the night of migration. Among other points, they conclude that this makes him an automatic choice as the caliph of the Holy Prophet (s.a.w.a.)!! (Take lesson, O people of wisdom!)

Reply

Accompanying the Prophet (s.a.w.a.) is not a virtue unless it is on a divine command. Without a divine command, it is like any other action and no special position or virtue can be claimed for it. Particularly, for accompanying the Prophet (s.a.w.a.) in the cave, which as we shall see was a source of ignominy and humiliation for Abu Bakr.

Argument of the skeptics

Let us first examine the argument advanced by the skeptics favoring Abu Bakr.

As proof they advance the 40^th verse of Surah Taubah (9):             

‘If you do not help him, Allah certainly will help him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquility upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise.’

These Muslims derive the following points from the verse:

1. Allah, the Merciful in the Quran has mentioned His messenger (s.a.w.a.) and also mentioned Abu Bakr as the “second of the two”.
2. Allah in this verse has mentioned both (Messenger and Abu Bakr) together which underlines their special relation
3. In the aforementioned verse, Allah mentioned Abu Bakr as the Prophet’s (s.a.w.a.) companion which tells us Abu Bakr’s status.
4. Allah has informed Abu Bakr through the Prophet (s.a.w.a.) which is stated as ‘don’t grieve’

HOLY PROPHET (S) ORDERED ABUBAKR TO LEAD NAMAZ !!! - DOUBT AND REPLY

Did the Holy Prophet (pbuh) order Abu Bakr, during his illness, to lead the congregational prayers?

REPLY 

Question

The Sunni historians claim that when the Holy was unable to attend the public prayers because of his illness, he ordered Abu Bakr to lead the congregational prayers. Is it true?

General Answer

Some narrations have been related in the Sunni sources concerning the appointment of Abu Bakr by the Holy Prophet (pbuh) as a prayer leader.  In case we accept them, some unacceptable complications and ambiguities will arise.  Even if it is assumed that the Holy Prophet ordered Abu Bakr to act as an Imam (prayer-leader), it is still not clear how it became an "endorsement" of his candidacy for succession because there were other people also whom the Prophet (pbuh) had introduced as eligible for leadership in prayers but no one has considered them as qualified for candidacy for succession and caliphate.

Detailed Answer

The Sunni sources claim that when the Holy Prophet was unable to attend the public prayers because of his illness, he ordered Abu Bakr to lead the congregational prayers, and they put this forward as "proof" that he wanted him (Abu Bakr) to become his successor. There are various versions of this story none of which is acceptable.

Muslim (author of Sahih Muslim) quotes "Aisha" as having said:  The Prophet asked those around him if the time for prayer had come. They said that it had, whereupon he asked them to tell Abu Bakr to lead the congregation. But his wife, Ayesha, said that her father was a very tenderhearted man, and if he recited the Quran, he (Abu Bakr) would cry, and no one would be able to hear his voice. Aisha asked the Prophet (pbuh) twice or thrice to appoint someone else as a prayer leader but he (the Prophet) said: "Tell Abu Bakr to lead the prayers; truly, you resemble the women in the story of Joseph."[1]

In another tradition, Aisha is quoted as having said that when the Messenger of Allah became ill (the illness that led to the Prophet's demise), Bilal came to ask the Prophet if he would lead the prayer, and he said: "No, tell Abu Bakr to lead the prayer… truly, you resemble the foolish women in the story of Joseph." We sent out for Abu Bakr and he was with the people offering prayers when the Prophet (pbuh) recovered a bit and he walked out of the house with two men supporting him. When Abu Bakr felt the presence of the Prophet (pbuh), he wanted to step back to let the Prophet (pbuh) lead the prayers but the Prophet (pbuh) signaled him to stay on his place. Then the Prophet stood beside Abu Bakr and he followed him (Abu Bakr). So did the people."[2]

As per the story mentioned in Tarikh al-Tabari, the Prophet asked those around him if the time for prayer had set in. They said that it had, whereupon he asked them to tell Abu Bakr to lead the congregation. But his wife, Ayesha, said that her father was a man of tender heart. She asked the Prophet (pbuh) to order Umar to lead the prayers. Then the Prophet (pbuh) asked them to tell Umar to lead the congregational prayers. Umar said, "I will not precede Abu Bakr as long as he is present." Then Abu Bakr walked ahead and the Prophet (pbuh) recovered a little from the fever. So he went out of the house and when Abu Bakr heard that the Prophet (pbuh) was coming to the mosque, he moved back and the Prophet (pbuh) pulled his clothe and he himself stood in Abu Bakr's place. The Messenger of Allah sat down (offered the prayers in sitting posture) and he continued the prayers from where Abu Bakr had stopped."[3]

ABUBAKR IS LEADER OF OLD MEN IN PARADISE !!!! - DOUBT AND REPLY

DOUBT :-
Abu Bakr and Umar are leaders of old men in Paradise


REPLY :-

Mamoon al-Rashid while celebrating the marriage of his daughter to Imam Muhammad b. Ali al-Jawaad (a.s.) organized a function wherein many people were present including Yahya b. Aktham, Mamoon and Imam Jawaad (a.s.) himself. Yahya b. Aktham, a Sunni scholar and a leading jurist of his time, grabbed the opportunity to confront Imam (a.s.) on the subject of Imamat and asked him a series of questions on the topic.

Yahya: It has been reported that Abu Bakr and Umar are leaders of old men in Paradise. What is your view on this tradition?

Imam (a.s.): This tradition is also not reliable because the dwellers of heaven will be young and not old. This tradition was fabricated by the Umayyids in contrast to the authentic tradition of the Holy Prophet (s.a.w.a.) wherein he (s.a.w.a.) has declared Imam Hasan (a.s.) and Imam Husain (a.s.) as leaders of the youths of Paradise.

Hasan and Husain are the chiefs of youths of Paradise.[1]

ABUBAKR'S POSITION IS LIKE JIBRAEEL IN THE SKY !!! - DOUBT AND REPLY

DOUBT :-
 It has been narrated that the positions of Abu Bakr and Umar on earth are just like Jibrail’s position in the skies.


REPLY :-
Mamoon al-Rashid while celebrating the marriage of his daughter to Imam Muhammad b. Ali al-Jawaad (a.s.) organized a function wherein many people were present including Yahya b. Aktham, Mamoon and Imam Jawaad (a.s.) himself. Yahya b. Aktham, a Sunni scholar and a leading jurist of his time, grabbed the opportunity to confront Imam (a.s.) on the subject of Imamat and asked him a series of questions on the topic.

Yahya: It has been narrated that the positions of Abu Bakr and Umar on earth are just like Jibrail’s position in the skies.

Imam Jawaad (a.s.): This tradition is also questionable because both Jibrail and Mikaail are Allah’s most honourable angels who never ever committed any sin nor were they unmindful of their obedience to the Lord for a moment. But Abu Bakr and Umar were pagans who had spent the majority of their lives in idol worshipping and polytheism. So obviously it does not befit the Lord to compare them with the likes of Jibrail and Mikaail.

ALLAH IS PLEASED WITH ABUBAKR !!! - DOUBT AND REPLY

DOUBT :-
It has been reported through sources that the archangel Jibrail once said to Prophet Muhammad (s.a.w.a.) – ‘O Prophet of God, the Lord sends His greetings to you and says – I am pleased with Abu Bakr, ask him if he is also pleased with me?’

REPLY :-

Mamoon al-Rashid while celebrating the marriage of his daughter to Imam Muhammad b. Ali al-Jawaad (a.s.) organized a function wherein many people were present including Yahya b. Aktham, Mamoon and Imam Jawaad (a.s.) himself. Yahya b. Aktham, a Sunni scholar and a leading jurist of his time, grabbed the opportunity to confront Imam (a.s.) on the subject of Imamat and asked him a series of questions on the topic.

Yahya: It has been reported through sources that the archangel Jibrail once said to Prophet Muhammad (s.a.w.a.) – ‘O Prophet of God, the Lord sends His greetings to you and says – I am pleased with Abu Bakr, ask him if he is also pleased with me?’ What are your views regarding this tradition?[1]

Imam Jawaad (a.s.): I do not deny the merits of Abu Bakr[2] but the narrator of this tradition must definitely have been aware of another tradition of the Prophet (s.a.w.a.) that he (s.a.w.a.) narrated on the eve of his farewell pilgrimage – The number of people who attribute false traditions to me has increased and there will be more such people after my departure. Whosoever narrates false traditions in my name will deserve severe punishment in Hell. Therefore, any tradition recorded in my name must be verified in accordance to the Book of Allah and my Sunnah; if it is in accordance to them accept it, else reject it.

The tradition (about Allah inquiring about whether Abu Bakr is pleased with Him) lacks conformity with the Quran because Allah Himself says:

وَ لَقَدْ خَلَقْنَا الْاِنۡسَانَ وَ نَعْلَمُ مَا تُوَسْوِسُ بِہٖ نَفْسُہٗ ۚۖ وَ نَحْنُ اَقْرَبُ اِلَیۡہِ مِنْ حَبْلِ الْوَرِیۡدِ

And certainly We created man, and We know what his mind suggests to him, and We are nearer to him than his life-vein. (Surah Qaaf (50): 16)

(According to the verse Allah is closer to man than his own life vein, so how is it possible that He is not aware of Abu Bakr’s feeling and had to send Jibrail to ascertain if Abu Bakr was pleased with Allah! In the backdrop of such fabricated traditions, it is absurd that the Sunnis accuse the Shias of exaggerating the status of the Ahle Bait!)

H. Fatimah was angry with Abubakr till her death according to Sahih Bukhari

Why the Graves of AbuBakr and Umar are right next to the Grave of Prophet (SAWS)

This is an answer to Suni Muslims on their objection that Why the Graves of  AbuBakar and  Umar are right next to the Grave of Prophet Muhammad (SAW) if they were Hypocrites

FATIMA (SA) was furious a Abubakr and she died in this state - Good Video

Bakris normally come up with new excuses every month to try and refute the narrations which destroy the character of their beloved abu bakr. When reading these narrations which are sahih in their books, we find abu bakr to be an unjust usurper, or in other words a THIEF.

The Khalifa - Ali vs Abu Bakr 2/2

The Khalifa - Ali vs Abu Bakr 1/2

Abubakr In The Cave - Good Reply

A very  logical reply to those who say that it is an honour for Abubakr that he was in the cave along with Holy Prophet (saws) ------ Please Watch