5. Fstimah's goodwill towards Abu Bakr (A).

It is proven that Fstimah (@) was pleased with Abu B ~ G (&) after that, and she died pleased with him, according to what was narrated by alBayhaqi with his chain of narration from ash-Shu'bi, who said: "When Fitimah fell sick, Abu Bakr a.-Sideeq (&) came and asked for permission to see her. 'Ali (&) said: '0 Fstimah, here is Abu Bakr, asking permission to see yon.' She said: 'Do you want me to give him permission?' He said: 'Yes.' So she gave him permission to enter upon her to try to reconcile with her. He said: 'By Allah, I never forsook my property, my wealth, my family and my tribe except to seek the pleasure of Allah and His Messenger and the pleasure of Ahl d-Bayt.' And he kept saying kind words to her until she was pleased with him."89 Ibn Katheer said: "This is a good and strong chain of narration, and it seems that 'h ash-Shu'bi heard it from 'Ali (&), or he was one of those who heard it from 'Ali (4&)."90 . Thus the R%@i criticism of Abu Bakr (&), which they base on Fshmah's being angry with him, is refuted. If she was upset with Abu Bakr (&) in the beginning, she was pleased with him after that, 'Ali ibn Abi Tilib and when she died, she was pleased with him.

The one who sincerely loves her cannot afford but to be pleased with whomever she is pleased with?' This cannot be contradicted by what is proven in the hadith of 'A'ishah (I$&): "The family of Muhammad (B) could only live on this wealth, A d by Allah I will not change anything of the charity of the Messenger of Allah (s) from the way it was at the time of the Messenger of Allah (g); I shall manage it as the Messenger of Allah (&) managed it." According to 'A'ishah (I&), Abu Bakr (&) refused to give Fiitimah (I&) something from it;and Fiitimah (@>) got upset with Abu Bakr (&) because of that, so she forsook him and never spoke to him until she died.92 This was as much as 'kishah (I$&) knew, but in the hadith of ash-Shu'bi there is additional &formation that proves that. Abu Bakr (4) visited Fitimah (&) and that she spoke to him and was pleased with him. 'kishah (I&) denied it and ash-Shu'bi affirmed it, and it is well known to the scholars that the words of one who aflinns take precedence over the words of one who denies, because it is possible that something happened without the knowledge of the one who denied it, especially with regard to such issues. Abu Bakr's visit to Fstimah (I$&) when she was sick was not a major issue that everyone would have known about; rather it was an ordinary matter that was not known to those who did not witness it, and no one would care to transmit it, because there was no need to mention it. The scholars stated that Fgtimah (&) did not deliberately shun Abu Bakr (&) in the first place; a woman like her is far above doing ,. such a thing because the Prophet (g) forbade shunning for more than three days.

Rather, she did not speak to him because there was no need to do so.93 Al-Qwubi, the author of al-Mufhim, said in the context of commenting on the hadith of 'kishah (a) referred to above: "Moreover, she [meaning Fiitimah (%)I did not meet Abu Bakr (&) because of her grief at the loss of the Messenger of Allah (g) and because she stayed in her house, and the narrator described 'Ali ibn Abi Ta^lib at the time of the Rightly Guided Caliphs that as forsaking or shunning. But the Messenger of Allah (a) said: 'It is not permissible for a Muslim to forsake his brother for more than three days."'94 She was the most howledgeable of people about what was permissible and forbidden in that regard, and she was the least likely of people to go against the command of the Messenger of Allah (g). ., How could she he like that when she was a part of the Messenger of Allah (g) and the leader of the women of paradise?95 Al-Nawawi said: "With regard to what is mentioned about Fstimah (&) shunning Abn Ba!u (&), what it means is that she kept to herself and did not meet him, and this is not the shunning that is h a r k , which involves not greeting the person and turning away when meeting him. The words in this hadith, 'she did not speak to him', mean that she did not speak to him about this matter, or that she kept to herself and did not ask him for any need, and she had no need to meet him or talk to him. There is no narration at all to suggest that they met and she did not greet or speak to him."96 Ficmah (I$&) was distracted from everything by her grief at the loss of the noiilest of creation, which was a calamity in comparison to which all other calamities look small. She was also preoccupied with her illness, which kept her bedridden and unable to participate in anything, let alone meeting the caliph of the Muslims, who was busy every minute of the day with the affairs of the Ummah, the wars of apostasy and other matters.

She also knew that she would soon join her father, as the Messenger of Allah (g) had told her that she would be the first one of his family to join him.97 The one who has this type of knowledge does not wony about any worldly affairs. How good are the words of al-Muhallab which were narrated by al-'Ayni: "No narrator said that they met and refused to greet one another; rather she stayed in her house, and the narrator described that as shunning."98 One of the things that indicate that the relationship between Abu Ba!u (&) . ., and Fgtimah (&) was very strong is that the wife of ., 'Ali ibn Abi T&lib Abu Bakr (&), Asma' bint 'Umays, is the one who tended to Fstimah (%); the daughter of the Prophet ( g ) , during her final illness, andshe was with her until she took her last breath. She was one of those who washed her and prepared her for burial. 'Ali (&) tended her himself and was helped in that by Asma'. Fgtimah (I&,) gave Asma' some instructions with regard to how she was to be shrouded and buried, and how her funeral was to be, and Asma' carried out those instruction^.^^ Fstimah (F&) said to Asma': "I do not like what is done to women: they cover the woman with a cloth that shows her shape." Asma' said: "0 daughter of the Messenger of Allah (g), shall I tell you of something that I saw in Abyssinia?" She called for some fresh palm leaves, then she bent them and covered them with a cloth.

Fitimah (%) said: "How good and beautiful this is! With this a woman can be told apart from a man."loO It was narrated from Ibn 'Abdul-Barr that Fitimah (a) was the &st one in Islam whose bier way covered in this manner, and Zaynab bint J&sh was the next one. Abu Bakr (&) was in constant contact with 'Ali (&) to ask about the condition of the daughter of the Prophet (g), contrm to what the people claim. Fitimah was sick, and 'Ali (&) was praying the five daily prayers in the mosque. After he had prayed, Abu Bakr and 'Umar (may Allah be pleased with them) would ask him: "How is the daughter of the Messenger of AUah (g)?" At the same time, he was in contact with her through his wife Asma', as she was the one who was actually in charge of taking care of her.

On the day Fsernah (I&) died, Madinah was shaken with the weeping of men and women-'alike, and the people were distraught just as they had been on the day the Messenger of Allah (@J died. Abu Bakr and 'Umar (may Allah be pleased with them) went~to offer condolences to 'Ali (&) and said: "0 Abu al-Hasan, do not offer the funeral prayer for the daughter of the Messenger of AUah before you 'Ali ibn Abi Tilib at the time of the Rightly Guided Caliphs tell us."'O1 She died the night before Tuesday, on the third of Ramadan 11 AH. Ibn Milik ihn Ja'far ihn Muhammad nmated from his father that his grandfather 'Ali ibn al-Husayn said: "Fiitimah died between sunset and nightfall, and Ahu Bakr, 'Umar, 'Uthmin, azZubayr and 'Abdur-Rahmin ibn 'Awf (may Allah be pleased with them) were present. When she was placed for the funeral prayer to he offered over her, 'Ali (&) said: 'Go forward, 0 Abu Bakr (to lead the prayer).' Abu Bakr (4) said: 'What about you, 0 Ahu al-Hasan?' 'Ali (&) said: 'By Allah, no one hut you will lead the prayer over her.' So Ahu Bakr (&) led the funeral prayer for her, and she was buried at night." It says in another report that Abu Bakr (&) offered the funeral prayer for Fitimah (%), the daughter of the Messenger of Allah (g), and said takbeer over her four times.lo2 According to a report narrated by Muslim, 'Ali ibn Abi TSih (&) offered the funeral prayer for her, and this is more likely to he correct.lo3 M&ammad IqhS spoke eloquently in his ode to Fitimah azZahra', in which he said: The lineage of the Messiah gives an honourable name to Maryam, whose memory will live for ever, But glory comes from three sources in the case of F e W h , and how great they are. She is the daughter of whom?

The wife of whom? The mother of whom? Who can come close to the honourable status of her father? She is aflash of lightfrom the eye of al-Mugafa, the one who guided peoples who were lost. He (the Prophet) is the one who awoke the sleeping with his guidance, as if he brought them back to life after they were dead.

He restored the course of history, just like a bride in her adornment and beauty. 'Ali ibn Abi Tiilib She is an example for mothers and an ideal; the shining moon follows in her footsteps. She resorted to beautzfil patience as a means of nourishment and steadfastness; she believed that what pleased her husband pleased her. .. Were it not for my adherence to the guidance of al-Mugafa and the limits set by Shariah, may our souls be sacrificed for her, I would have circumambulated her grave and I would have kissed every spot of the good dust that covers her resting place.104 1.6. Ties of marriage between Abu Bakr and Ah1 al-Bayt, and Ahl al-Bayt giving the name Abu Bakr to some of their sons The ties between Abu Bakr as-Sideeq (&), the successor of the Messenger of AUah (g), and the members of the Prophet's family (Ah1 al-Bayt) were friendly and respectful, as befits him and them.

This love and tmst were mutual and were so strong that it cannot be imagined that there would be any problems or disputes, regardless of the myths and tales fabricated by the storytellers. AsSideeqah 'kishah, daughter of as-Sideeq Abu Bakr, was the wife of the Prophet (g) and one of the dearest of people to him, no matter how much the enviers resent this fact and no matter how many gmdges those who bold different views may have in their hearts. This is a proven fact, and she is pure and innocent on the basis of the testimony of the Quran, even if the fabricators rejected and denied that. Moreover, Asma' hint 'Umays had been the wife of Ja'far ibn Abi Tilib, the brother of 'Ali (&); after Ja'far died, she manied Abu Bakr (&) and bore him a son whom he called Muhammad, who was Xli ibn Abi Ttlib at the time of the Rightly Guided Caliphs later appointed by 'Ali (&) as the governor of Egypt. When Ahu Bakr (&) died, 'Ali ibn Abi T a b (&) married her, and she bore him a son whom he called The granddaughter of Ahu Bakr (&) was married to Muhammad al-Biqir, a grandson of 'Ali (&) who is considered the hfth Imam by the Rifidis.

Professor @ s h I B i maheer quoted from the books of the Rifidis themselves proof of the strong connections and ties through marriage that existed between the family of the Prophet (g) and the family of Abu Bakr (&). It is proven that Qhimibn M&ammad ibn Abi Bakr, the grandson of Ahu Bakr (&), and 'Ali ibn al-Husayn ibn 'Ali ibn Abi TSb, the grandson of 'Ali (&), were maternal cousins. Their mothers were among the female prisoners captured at the time of 'Umar (&); , , they were the daughters of Yazdagird ibn Shahriyk and the granddaughters of Chosroes. Professor aaheer discussed the issue in detail in order to prove ties through marriage and a relationship of mutual love and compassion between Ahl alBayt and the family of Abu Bakr (&).Io6 One of the signs of the love and friendship that existed between Ah1 al-Bayt and Ahu Bakr (4) was the fact that many of them gave Abu Bala's name to their sons. The first was 'Ali ihn Abi T%h (&), when he called one of his sons Abu Bakr.

This is indicative of love, brotherhood and respect for Abu Bakr on the part of 'Ali (may AUah be pleased with them both). It is worth mentioning that this child was born after Abu Bakr (&) had died, so it was obviously after he had become the caliph and leader. Is there anyone among the Shia today who claims to love 'Ali (4) and his sons and carries this name? Are they supporters of 'Ali (&) or his opponents? 'Ali (&) only gave his son this name because he hoped that the child would he like Abu Bakr (A).

It was an expression of love and loyalty towards him, even after his death; there was no one among Banu Hiishim before 'Ali (&) who gave his son this name. 'Ali ibn Abi Trilib Moreover, 'Ali (&) was not the only one who sought blessings and showed love and sincerity towards Ahu Bakr (&). His sons followed in his footsteps; both al3asan and al-wusayn had sons named Abu Bakr. This was mentioned by al-Ya'qoohi and alMas'oodi, who are both Rifidi historian^.'^^ Ah1 al-Bayt continued to name their sons Abu Bakr, for example, the nephew of 'Ali ibn Ahi Tdih (&), Abdullah ibn Ja'far at-Tayyir ibn Abi T%b, called one of his sins Abu Bakr. This is one of the signs of love and friendship among people and is contray to the claims of the RZdis today that there was enmity, hatred and persistent arguments and differences among them.''' 1.7.

'Ali (&) and the death of Abu Bakr as-Sideeq 'Ali (4) was one of those whom Abu Ba!u (&) consulted as to who should become caliph after he was gone. Ali's view was that 'Umar (&) should become caliph after Ahu Bakr (&).'09 When it was time to depart this world, and death came to Abu Bakr (&), the last words he spoke were the words of Allah (&): dCause me to die as a Muslim [the one submitting to Your Will], and join me with the righteous) (Quran 12: 101). Madinah was shaken by the death of Ahu Bakr as-Sideeq (&) on that sorrowful evening; not since the death of the Prophet (s) had this city seen so many men and women crying. 'Ali (&) came rushing in, weeping and saying, "Inna LillZhi wa inm ilayhi rci;iii'oon (Verily to Allah we belong, and to Him is our return)." He stood at the door of the room in which Ahu Bakr (&) lay and said: "May Allah have mercy on you, 0 Abu Bakr. You were a close friend of the Messenger of AUah (g), one with whom he felt at ease, in whom he confided and whom he consulted.

You were the first of people to become Muslim and the most sincere in faith, the most 'Ali ibn Abi Tcilib at the time of the Rightly Guided Caliphs pious, the most fearing of Allah, the most effective in supporting the religion of AUah, the most protective towards the Messenger of Allah (B), the most caring about Islam, the closest in companionship, the greatest in virtue, the best among those who strive to do righteous deeds, the highest in status, the one who has closest access to his Lord, the most closely resembling the Messenger of Allah (@ in adherence to Islam and attitude, the noblest in position, the one held in the highest esteem by the Prophet (g) and the dearest to him. May Allah (s) give yon the best reward on behalf of the Messenger of AUah (&) ~, and on behalf of Islam. You believed the Messenger of Allah (g) when the people disbelieved him. You were as dear to him as his hearing and sight. AUah (B) called you af-Sideeq in His revelation, as He said: $ ~ n d he [Muhammad], who has brought the truth [this Quran and Islamic Monotheism] and [those who] believed therein [faddaqa bihi] [i.e. the true believers of Islamic Monotheism], those are al-Muttaqoon [the pious]) (Quran 39: 33).

You consoled him and supported him when others refrained, you stood with him at times of hardship when others held hack; you gave him the best companionship at the time of difficulty. You were the second of two, his companion in the cave, the one to whom Allah (&) sent down His sakeenah (calmness, tranquillity, peace)110, his companion during the migration to Madinah, his successor in leading the religion and Ummah of Allah, the best successor in dealing with the apostates. You have done what no successor of any Prophet ever did; you took initiatives when other companions hesitated; you strove when they kept quiet; you showed strength when they showed weakness; yon adhered to the way of the Messenger of Allah (g) when they faltered. You were, as the Messenger of AUah (@) said, weak in physical being, strong in supporting the religion of Allah, humble in yourseLf and great in the sight of Allah (&), held in high esteem in people's eyes and highly thought of. None of them ever had any criticism against you, and no one could ever find anything 'Ali ibn Abi Tilib bad to say against you, and you never looked down on any person.

The weak, in your view, were strong and powetful until you restored their rights; close relatives and strangers were all equal before you; the one who is more obedient or more pious is the closest of people to you. You were the man of truth, sincerity and kindness; when you said something, you meant what you said. You were a man of patience and resolve; your opinion spoke of knowledge and clarity; the religion was supported by you; faith was strengthened by means of you, and Islam prevailed. You went far ahead of everyone, and you are going to make your successors work hard (to emulate you): you attained a clear victory. Verily to Allah we belong, and to Him is our return; we accept the will of Allah and submit to His decree.

By AUah, besides the Messenger of Allah (g), the Muslims will never he affected by the loss of a man as they will be by losing you. You brought support, protection and refuge to Islam. May Allah (@) cause you to join your Prophet Mdpmmad (g) and not deprive us of reward for your loss or misguide us after you are gone." The people fell silent until he had finished speaking, then they wept, and their voices grew loud as they said: "You have spoken the truth.""' According to another report, when 'Ali (4) entered upon Abu Bakr (&) after he had been laid out, he said: "There is no one with whose record of deeds I would love to meet Allah (g) more than this man who has been laid out.""'