Towards Paradise

The remembrance of the Prophet brought such severe illness that the weak physique of Lady Fatima completely weakened in such a way that she did not have strength remaining in her to even get up from her bed. She was slowly withering 

[1] Yaqubi, Tarikh 2/95

away like a flower deprived of moisture because death was approaching her fast while she was yet in her early youth. The time of her meeting with her father was near. The father who had separated from her and along with him were gone the affection and kindness he had showered her with.

It became obvious that she was soon to say farewell to the world. She summoned her cousin, Imam Amirul Momineen (‘a) and stated her bequest to His Eminence which among other points had express instructions that her holy mortal remains should be consigned to the dust in the darkness of the night and that none of those who had oppressed her be allowed to attend the funeral because they were her enemies and enemies of her father as Her Eminence has stated. She also told His Eminence that after she had passed away he must marry Amamah because she would be able to take care of Hasan and Husain the most beloved ones to Lady Fatima. She told His Eminence to keep the place of her burial secret so that the symbol of her anger which was unexplainable may remain for all days for the future generations.

The Holy Imam assured that all her instructions shall be carried out and the grief and sorrow of Her Eminence was dispelled.

The Prophet’s beloved daughter told Asma binte Umais, “I do not like the way the funeral of ladies is carried out.” Because they used to cover the mortal remains of a female with only a cloth. Thus anyone who glanced at her could easily make out the shape of her body. Her Eminence did not like this and she said that an enclosed bier be constructed for her so that when she is being taken to her grave no one shall be able to discern the shape of her body. Hence Asma made a bier as per her instructions because she had seen a similar device in Abyssinia when she resided there.

When Her Eminence saw it she was pleased and she smiled. This was the first time she had smiled after the passing away of her father.[1]

On the last day of her life, Her Eminence was seen to be slightly comfortable and she expressed her happiness because she knew that it was the day she would be joined with her father.

Hence she gave bath to her two sons and prepared a meal for them that would suffice them that day and then she told them to go and visit the tomb of their grandfather. She glanced at them for the last time and her heart was filled with pain of grief and sorrow.

Hasan and Husain departed with a sort of uneasiness in their hearts. They had a terrible premonition which caused them sadness and grief. The beloved daughter of the Prophet then glanced at Asma binte Umais who was appointed to nurse her, and said, “O mother!”

“Yes, O beloved of the Messenger of Allah (s)?” replied Asma. 

[1] Hakim, Mustadrak 3/162

Fatima said, “Prepare bathing water for me.”

She arose and brought the water for Her Eminence and she took a bath. Again she told Asma to bring her new dress to her.

Asma brought her dress and again Lady Fatima told her, “Arrange my bed in the middle of the house.”

Asma became greatly worried and she began to tremble because she knew that the time of death of the Prophet’s daughter was near.

Asma provided her with whatever she had desired. Her Eminence rested on her bed and turning towards the Qiblah (Prayer direction) she softly called out to Asma, “O mother, when I am gone away, no one should remove my clothes as I have purified myself.”

Then she began to recite the verses of the Holy Quran till her soul departed to unite with her Maker and the lofty soul ascended to her Lord so that she may meet her father. Such a father that after whom she did not like to live.

That soul hastened towards Paradise and pleasure of the Almighty. Such a soul that none had seen anyone like her in the whole universe. Who had no equal in loftiness, purity, merit and greatness. By her death, the surviving child of the Holy Prophet (s) departed from the world of existence.

Hasan and Husain returned but did not find their mother. They rushed to Asma and asked her about their mother but she was weeping. She told them, “O my masters, your mother has passed away, go and inform your father.”

This news fell upon them like a bolt of lightning. They rushed to their departed mother and Hasan threw himself upon her saying, “O my mother, speak to me before my soul leaves my body.”

And Husain (‘a) threw himself on her while he was weeping and saying, “O my mother, I am your son, Husain. Speak to me before my heart bursts.”

Asma kissed them and comforted them and told them to immediately go their father and convey the news to him.

The two boys went out to the mosque of their grandfather, the Messenger of Allah (s) and when they came near the mosque their wails raised up.

Muslims came forward to welcome them as they thought that the children were weeping in the memory of their grandfather. So they told them, “O sons of the Messenger of Allah (s), what has made you weep? May be seeing the tomb of your grandfather you have become eager for him.”

They replied, “No, it isn’t so. But our mother, Fatima, has passed away.”

Imam Amirul Momineen (‘a) was devastated by the news and it shook his whole being. He said, “daughter of Muhammad, from whom shall we seek comfort? I used to derive comfort from your presence. Now after you who can comfort me?”

Immediately be hastened to his house while tears flowed from his eyes. When he

saw the mortal remains of the Prophet’s beloved daughter, the following couplets came on his lips,

“For every friendship there is separation. And what is other than that is less.

And it is that I have lost Fatima after the Prophet, it proves that no companionship is everlasting.”

People rushed towards the Imam’s house to pay condolence for the Prophet’s daughter because by the passing away of Her Eminence the last of the pillars of prophethood had gone. The demise of Lady Zahra reminded them of the love and kindness of the Prophet for them. Wails and lamentations rocked the town of Medina.

Imam told Salman Farsi to inform the people that the burial of the Prophet’s daughter has been postponed to that night. The people dispersed from there.

Ayesha came forward and entered the Imam’s house to see for the last time the Prophet’s daughter. But Asma stopped her saying, “She had told us not to allow anyone to her…”[1]

When a part of the night had passed Imam (‘a) arose and gave the funeral bath to the purified body. Asma, Hasan and Husain were with him and his heart was drowned in a deep sorrow. And after he shrouded Her Eminence, he called his children who were not yet satiated by the love of their mother so that they may see her for the last time while earth was shaking with their lamentations…

After the farewell, the Imam knotted the shroud and when the last part of the night arrived he arose and performed the funeral prayer for Her Eminence. Then he told the persons of Bani Hashim and his close friends to carry the blessed body to the eternal placed of repose and except for his trusted confidants and family members, he did not inform anyone else. Then he placed Her Eminence in the grave and strew dust on her. Then he stood besides the grave and tears flowed from his eyes with such propensity that the earth was becoming wet with them. He uttered the following words describing his shock and grief:

“O Messenger of Allah (s), peace be upon you from me and from your daughter who has come to you and who has hastened to meet you. O Messenger of Allah, my patience about your chosen daughter has been exhausted and my power of endurance has weakened, except that I have ground for consolation in having endured the great hardship and heart-rending event of your separation. I laid you down in your grave while your last breath had passed (when your head) was between my neck and chest. Verily we are Allah’s and verily unto Him shall we return. Now the trust has been returned and what had been given has been taken back. My grief knows no bounds, and my nights will remain sleepless till Allah chooses for me the house in which you are now residing. Certainly your daughter would apprise you of the joining together of your people for oppressing her. You ask her in detail and get all the news about the position. This happened when a 

[1] Ibne Shahr Aashob, Manaqib 3/365

long time had not elapsed and your remembrance had not disappeared. My salutation be on you both, the salutation of a grief stricken not of a disgusted or a hateful person; for if I go away it is not because I am weary (of you) and if I stay it is not due to lack of belief in what Allah has promised the endurers.”[1]

These statements were filled with mortal grief and deep sorrow and they complained to the Prophet about the pains and afflictions that befell his beloved daughter. Imam (‘a) requested the Messenger of Allah (s) to inquire from his daughter directly about the tortures she had to bear in the short period she lived after his passing away.

In the same way His Eminence announced his personal grief at the passing away of the Prophet’s beloved daughter. Because it was such a terrible tragedy for him that the flames of grief were never to cool for him, till he meets the Lord.

The Holy Imam (‘a) came away from the grave of Lady Fatima not due to his desire or something detestable. He did so in order to promote the Islamic teachings that emphasized patience on every tragedy.

The Imam returned home in remorse to find his children weeping severely in the sorrow of their mother and this scene renewed his own grief. His Eminence preferred to keep away from the people and not to participate in any of their activities because they had turned away from him. Hence he also decided to leave them on their own and they did not involve him in any of their affairs but when they used to become helpless in some matter and had no solution for their problem they were compelled to rush to His Eminence that they may gain something from his knowledge.

It is natural that for children the most terrible tragedy is the passing away of their mother because by this they see all the aspirations of their life destroyed.

Imam Husain (‘a) witnessed great tragedies during his early childhood that had befell his mother. These afflictions had a deep impact on his psyche. These events made it clear to him what the people intended and what their aims were and that they were not inclined towards truth, rather they were in pursuit of greed and selfish desires.

Officials and Governors of Abu Bakr

The official machinery of Abu Bakr worked according to the advice of Umar Ibn Khattab because he had the trust of Abu Bakr in matters of external and internal programs of the regime. No decision was ever taken and no official was ever appointed without the consent of Umar.

He used to appoint only those at the position of governorship of various areas and provinces whom he considered loyal to the regime. And if he even slightly doubted the loyalty of any person he did not entrust him with even the most minor government post. 

[1] Muhammad Abduh, Sharh Nahjul Balagha 2/182

Historian says, “Abu Bakr deposed Khalid bin Saeed bin Aas from the commandership of the army that had been dispatched for the conquest of Syria only because Umar had advised thus. Though Khalid otherwise had all the necessary qualification, his only drawback was his sympathies for Ali (‘a) and his opposition to the selection of Abu Bakr at Saqifah.”[1]

Abu Bakr did not consider any person from the Bani Hashim for any sort of post and appointment and Umar in his conversation with Abbas has revealed the real cause of this deprivation. It was that he feared that in case he died and someone from the Hashemites became a ruler in part of the Islamic lands, an absolutely undesirable condition will develop in the matter of caliphate.[2]

In the same way he deprived the Ansar from government posts and it was due to their excessive leanings towards Ali (‘a). However, the majority of officials and governors of the regime belonged to the Bani Umayyah clan. Some of them were as follows:

1 – Abu Sufyan: He was appointed as the governor of the area consisting of the farthest limits of Hijaz up to the last limits of Najran.[3]

2 – Yazid bin Abi Sufyan: He was appointed as the governor of Syria.[4] Historians say: He escorted him till the outskirts of Medina.

3 – Itab bin Usaid: Abu Bakr appointed him as the governor of Mecca.[5]

4 – Uthman bin Abil Aas: He was designated as the governor of Taif[6] and from that day the star of the Umayyads began to ascend. And they regained their existence that they lost – when Islam was at its zenith.

Observers have expressed amazement at the policy of Abu Bakr to sideline the Hashemites from every sort of official position and instead to shower every kind of favor on members of the Umayyad clan who had opposed the Prophet and confronted His Eminence in every situation.

Alaili says: The Teem clan did not gain anything by the success of Abu Bakr. Only the Umayyad clan derived all the benefits and they shaped the government according to their ways and their politics they considered favoritism and partiality as a norm while they were distant from rulership, as Maqrizi has stated in his book, An-Niza Wat-Takhasum.[7]

Diplomatic capability and skills in the fields of administration and government was present in numerous people from the Muhajireen and Ansar among the companions 

[1] Sharh Nahjul Balagha 2/58-59

[2] Muruj az-Zahab (Printed on the margins of Ibne Athir) 5/135

[3] Balazari, Futuh al-Buldan, Pg. 103

[4] Ibne Athir, Kamil 2/403

[5] Al-Isabah 2/444

[6] Ibne Athir, Kamil 2/421

[7] Al-Imam al-Husain, Pg. 191

of the Prophet and it would have been best if they had been entrusted the government posts and the Umayyad clan had been kept away from official posts so that the Islamic society had remained safe their intrigues and mischiefs.

Economic Policies of Abu Bakr

Before we speak about the economic policies of Abu Bakr we would like to discuss in brief about the economic system devised by Islam which was aimed at the eradication of poverty, fighting deprivation and initiation of economic progress so that all the people are able to live a life of economic prosperity in such a way that they do not have to face any sort of economic hardship

The most important principal advocated by Islam was that the ruler must observe absolute precaution with regard to public funds. They were under no circumstance allowed to take anything from public property. And they were also not permitted to spend any of the public funds for strengthening their rule and their personal power.

The general aim of this principle was to establish equality among the Muslims and the ruler had no right to prefer some over others because such a thing would have given rise to class difference and it would have created divisions in the general economy and the society would have become fraught with numerous ills and calamities.

Historians say, “Abu Bakr in distribution of public funds among the Muslims, observed equity and in this field he did not deviate from the Prophet’s practice. However there are some instances that are opposed to this. Because first of all from the charity funds he controlled, he spent a considerable amount to purchase the loyalty of Abu Sufyan.[1] And he also distributed a part of public funds among the Muhajireen and Ansar and sent an amount through Zaid bin Thabit to a lady from Bani Adi. The lady was amazed at this and she asked, “What is this?”

They replied, “It is a share that Abu Bakr has distributed to women.”

She said, “Are you bribing me for religion? By Allah, I shall not accept anything from it. Return it to him.”[2]

These were some of the objections that the critics of the economic policies of Abu Bakr have stated.

Entrusting the Caliphate to Umar

Abu Bakr’s rule did not continue for a long time. Hardly two years had passed when illness beset him and he decided to transfer the caliphate to his confidant and supporter, Umar Ibn Khattab. However, this was severely opposed by many companions. Among them all, Talha addressed him saying, “What would you say to your Lord? When you are making a hard-hearted and ill-tempered man as a ruler over us? As everyone hates him and are fed up with him.”[3] 

[1] Tabari, Tarikh 3/318

[2] Sharh Nahjul Balagha 2/53

[3] Sharh Nahjul Balagha 1/164

Abu Bakr became silent and Talha proceeded with his objection and said, “O Caliph of the Messenger of Allah (s), we did not bear that ill-tempered man in your life, while you used to restrain him. Then what shall be our condition when you die and he becomes the caliph?” [1]

Numerous Muhajireen and Ansar rushed to Abu Bakr and announced, “We see that you have appointed Umar a caliph upon us while you know about him and are aware of his ill deeds among us and that also in a period when you were among us. Then what would happen when you are no more among us? You are proceeding to meet Allah, the Blessed and the Sublime. What would you say in reply?”

Abu Bakr replied, “If the Almighty asks me, I would say that I have appointed as caliph over them one who was the best of them in my view…”[2]

According to some research scholars it would have been better if Abu Bakr had taken into consideration the feelings of the absolute majority of Muslims and he should only have followed the opinion of the majority. Or after consulting the experienced persons he should have formed a consultative committee so that it may select anyone as a caliph. But he surrendered to his personal feelings that were imbued with an unprecedented regard for Umar. And in order to gauge the view of the people he asked Mauqib Doosi, “What do the people say regarding the appointment of Umar as Caliph?”

He replied, “Some oppose it and some support it.”

Abu Bakr further inquired, “Those who oppose are more or those who support it?”

He replied, “Those who oppose it are in majority.”[3]

Thus Abu Bakr ignored the opposition of the majority to his appointment of Umar and he imposed him upon them against their wishes. He did not leave them free to choose a candidate for caliphate.

Anyway Umar always remained with Abu Bakr during the latter’s illness lest that someone may try to influence his decision.

Umar further strengthened the statement and view of Abu Bakr with regard to his appointing him as caliph, “O people, listen and obey the commands of the caliph of the Messenger of Allah (s).”[4]

Abu Bakr commanded Uthman bin Affan to draw up a document appointing Umar as caliph. Uthman wrote as he dictated. It was as follows:

“This is the will of Abu Bakr Ibn Abi Qahafa. It is his last will of his life when he is about to leave the world and it is his first will of the Hereafter when he is about to enter it. Know that! I have appointed Umar Ibn Khattab as the caliph upon you. 

[1] Sharh Nahjul Balagha 6/343 (Published by Daar Ahya al-Kutub al-Arabiyya

[2] Al-Imamah was Siyasah 1/25. Tabari 3/433

[3] Al-Aadaab ash-Shariyah wal Minhal Mariyah 1/42

[4] Tabari, Tarikh 3/429

Thus if you find him equitable it is what I expect and hope from him. If he does otherwise and changes it, I have only intended good and I am not aware of the unseen:

“…and they who act unjustly shall know to what final place of turning they shall turn back.”[1][2]

Abu Bakr signed the document and gave it to Umar. Umar took it and rushed to the mosque in order to read it to the public. A person, who was amazed at his condition, asked, “O Abu Hafs! What is written in this document?”

Umar expressed ignorance about its content but he emphasize that it was for his personal benefit. He said, “I don’t know, however I am the first one who listened and obeyed…”

The man glanced at him while he was aware of the reality of the matter and said, “But by Allah, I know what it contains. In the beginning you made him the chief and he is giving you the rulership this year.”[3]

Umar rushed to the mosque and read the commandment to the people and in this way; the caliphate became established for him without any problem or opposition. Except that it greatly aggrieved Amirul Momineen (‘a) and His Eminence, years after that, described his distress in the following words in the sermon of Shiqshiqya:

“So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.”

(Then he quoted al-A’sha’s verse):

“My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir’s brother Ayyan.

It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves…”[4]

The above words describe the level of the sorrow and pain of His Eminence regarding the trespassing of his rights and how they had destroyed it and once it was usurped by the Bani Teem and then by Bani Adi and they completely disregarded the struggle of His Eminence in support of Islam and they ignored his status with the Messenger of Allah (s).

Once, the illness of Abu Bakr took a serious turn and it herded him towards his imminent end where every man has to ultimately go. He confessed about his regret 

[1] Surah Shoara 26:227

[2] Al-Imamah was Siyasah 1/24. Ibne Saad, Tabaqat 3/429. Tabari, Tarikh 3/429

[3] Al-Imamah was Siyasah 1/25

[4] Nahjul Balagha 1/26-27

and pain regarding his injustice towards the beloved daughter of the Prophet in the following words, “I wish I had not opened the house of Fatima even though it had been closed against us.”

He similarly wished that he had asked the Messenger of Allah (s) regarding the inheritance of paternal aunt and niece…

When he became serious and his daughter, Ayesha came to him and found him in the throes of death she recited the following couplets:

“By your life, the wealth of man does not benefit one who is involved in the throes of death.”

Abu Bakr became angry and said to her. “Say: ‘And the stupor of death will come in truth; that is what you were trying to escape.’”([1])([2])

Not much time passed but that he reached his imminent end. His friend, Umar performed his last rites and gave him the funeral bath and recited the funeral prayer on him. Then he buried him in the quarters of the Prophet next to the Prophet’s grave.

The critics among the Shias say: If this house was from the heritage of the Prophet, because there is no tradition that states that the Prophet had bequeathed it to Ayesha the same rule should have been followed like they did in the case of the inheritance of the Purified Progeny in the matter of Prophet’s inheritance. On the basis of this Abu Bakr’s burial in that house was not lawful except with the permission of the Prophet’s Progeny. And the permission of Ayesha is of no avail because she does not have a share in the inheritance of land, she is only entitled to a share in the constructed house. [That is she can reside in it as long as she lives or she may take an equivalent amount and go away]. This is in accordance to what the jurists have stated about the inheritance of the wife. And when the Prophet’s house had been added to Public Property on the basis of what Abu Bakr had narrated from the Prophet that: We Prophets do not leave any inheritance. Rather they leave the Book and wisdom as inheritance. And whatever they leave is charity for the common Muslims. In such a case it was necessary to take the permission of common Muslims for burying Abu Bakr in that house. While it is obvious that nothing of this sort was done.

In any case, the brief caliphate of Abu Bakr became the cause of numerous shocking trends and the most terrible of these was the sidelining of the Purified Progeny and considering them as ordinary people. They were removed from the sphere of respect and reverence that the Prophet had designated for them and they were subjected to all sorts of atrocities and hardships while the ruling caliphs considered themselves as representatives of the Prophet and thought that they were more qualified for this position than others. And that controversy of Abu Bakr with 

[1] Surah Qaf 50:19

[2] Ibne Athir, Tarikh 2/422

the Ahle Bayt (‘a) which created differences and spread mischief and disunity among the Muslims became the cause of regimes that followed the reigns of the caliphs. They oppressed the Ahle Bayt (‘a) and dealt with them with utmost mercilessness and cruelty. And perhaps the worst calamity that they had to bear was the tragedy of Kerbala in which no right of the Messenger of Allah (s) was taken into consideration with regard to his Progeny and his sons.