Mahmud Sa’id Mamduh writes in Ghayat al Tabjil wa Tark al Qat’ bi al Tafdil in the chapter concerning Abu Bakr radiya Llahu ‘anhu:
He was an ardent-admirer of the Ahlul Bayt and would hold them in high-esteem. It is narrated in the Sahih of Imam al Bukhari that once ‘Ali radiya Llahu ‘anhu completed his prayer and said to Abu Bakr radiya Llahu ‘anhu (who was seated in close proximity to him): “O Abu Bakr, we fully acknowledge your virtue,” thereafter ‘Ali radiya Llahu ‘anhu began mentioning their (the Ahlul Bayt’s) due-rights and connection with Nabi salla Llahu ‘alayhi wa sallam. Abu Bakr radiya Llahu ‘anhu responded by saying: “By Him whose hand holds my soul, upholding a relationship with the Nabi’s salla Llahu ‘alayhi wa sallam family is dearer to me than upholding relations with my own family.”
In another narration (also in al Bukhari’s Sahih) on the authority of ibn ‘Umar, radiya Llahu ‘anhuma, Abu Bakr radiya Llahu ‘anhu is reported to have said:“Take care of Muhammad salla Llahu ‘alayhi wa sallam by looking after his family.
Sharif Muhammad ibn al Hassan ibn ‘Abdullah al Hussaini al Wasiti writes in his abridged version of Hilyat al Auliya’, Majma’ al Ahbab wa Tadhkirat Ulu al Albab, on the authority of al Sha’ rahimahu Llah:
When Fatimah became ill, Abu Bakr came to visit her. Upon arrival, he sought permission to enter her house. ‘Ali (who was also in the house) told Fatimah: “Abu Bakr is at the door; he is requesting to come in and visit you.” Fatimah responded: “Is it ok if I grant him permission (to enter)?” ‘Ali said: “Of course!” And so, after Fatimah permitted him to enter, Abu Bakr began conciliating with her, saying: “By Allah, I did not sacrifice my home, wealth, family, and relatives except for the pleasure of Allah Ta’ala, His Rasul salla Llahu ‘alayhi wa sallam, and his family.” He continued until she became pleased.
The relationship between the Ahlul Bayt and the khulafa’ was a closely-knit one. In fact, even their extended families were close to each other. Abu Bakr’s radiya Llahu ‘anhu wife, Asma’ bint ‘Umays radiya Llahu ‘anha attended to the Nabi’s salla Llahu ‘alayhi wa sallam daughter, Fatimah radiya Llahu ‘anha, during her sickness that eventually led to her demise. Asma’ radiya Llahu ‘anha was with her until she breathed her last. Even the books of the Shia affirm this fact. We find, for example, Abu Jafar al Tusi narrates:
In Jila’ al ‘Uyun the following narrations are to be found:
In the book Rashfat al Sadi min Bahr Fada’il Bani al Nabi al Hadi, Abu Bakr Shihab al Din al ‘Alawi al Hadrami narrates on the authority of Yahya ibn Sa’id; who narrates from ‘Ubaid ibn Hussain:
(One day) Hussain ibn ‘Ali sought permission to enter the house of ‘Umar radiya Llahu ‘anhu. Permission was not granted and so he waited for him (outside). Sometime later, ‘Umar’s son, ‘Abdullah came and also sought permission to enter (his father’s house), but permission was also not granted to him. ‘Abdullah decided to leave (and not wait like Hussain). Hussain remarked: “If ibn ‘Umar was not given permission (to enter) I surely will not be granted permission.” And so he also left. Sometime later, ‘Umar came out and said: “I need to see Hussain!” He was called in the presence of ‘Umar radiya Llahu ‘anhu and said: “O Amir al Mu’minin! I sought permission to enter (your house) and permission was not granted; and so I sat down, waiting. Soon thereafter, your son, ‘Abdullah also sought permission to enter (your house) and permission was not granted to him as well. But he left immediately thereafter I said to myself: ‘If ibn ‘Umar was not given permission (to enter) I surely will not be granted permission,’ and so I left.” ‘Umar said: “You have more of a right to enter than he does! After Allah Ta’ala, who else causes peoples hair to stand except for you (referring to the Ahlul Bayt). Whenever you come (to visit), do not take permission to enter!”
In the same book (Rashfat al Sadi min Bahr Fada’il Bani al Nabi al Hadi) the following incident is mentioned:
Some wealth was brought to ‘Umar radiya Llahu ‘anhu that required distribution. He distributed the wealth by giving to both Hassan and Hussain radiya Llahu ‘anhuma first. Surprised, ‘Abdullah ibn ‘Umar, ‘Umar’s son, turned to his father and said: “I deserve to be given a share (from this wealth) before anybody else because of my familial relation with you, as the khalifah (i.e. because I am your son).” ‘Umar radiya Llahu ‘anhu said: “Do you have a father similar to theirs (referring to ‘Ali radiya Llahu ‘anhu), or a grandfather similar to their grandfather (referring to Nabi salla Llahu ‘alayhi wa sallam) so that I may give preference to you over others?”
Ibn ‘Abbas radiya Llahu ‘anhuma is reported to have said:
‘Umar loved Hassan and Hussain and he would give preference to them over his own son (‘Abdullah).
‘Umar radiya Llahu ‘anhu once said to Zubair ibn al ‘Awwam radiya Llahu ‘anhu:
Hassan ibn ‘Ali is ill; will you not visit him? Do you not know that to visit (the ill) from Banu Hashim is obligatory and to visit others voluntary.
‘Umar radiya Llahu ‘anhu held in high-esteem the Ahlul Bayt; even more than member of his own family (including himself). Whenever there was something available to be distributed, he would prefer them over his family. Historians mention that ‘Umar radiya Llahu ‘anhu, whenever any gifts or earnings came to the bayt al mal and required distribution, he would commence with the Banu Hashim because of their close familial relationship with Nabi salla Llahu ‘alayhi wa sallam and because of his added respect for the Ahlul Bayt.
The Shia historian al Yaqubi mentions the following incident in his book, Tarikh al Yaqubi:
After ‘Umar established a department of registration (wherein the names of the entire populace was kept) and, in the year 20 A.H he stipulated the various allowances that people would be eligible for, he remarked: “The wealth has accumulated.” He then called ‘Aqil ibn Abi Talib, Makhramah ibn Naufal, and Jubayr ibn Mut’im ibn Naufal ibn ‘Abd Manaf (all relatives of ‘Ali) and said to them: “Write everyone’s name according to their positions, and begin with the tribe of ‘Abd Manaf.” ‘Ali’s was the first to be written and he was allotted five thousand; thereafter his two sons, Hassan and Hussain, they were each allotted three thousand; and he stipulated four thousand for himself…
The first wealth that was used in this new scheme was the money Abu Hurairah brought back from Bahrain. It totalled seven hundred thousand dirhams. Upon receiving this money, ‘Umar said: “Write everyone’s name down according to their positions, and begin with ‘Abd Manaf; thereafter Abu Bakr and his people; and thereafter ‘Umar and his people.” Eventually, when ‘Umar looked at the register he remarked: “By Allah, I only wish that my familial relationship with Nabi salla Llahu ‘alayhi wa sallam was similar to the way these names on this register are written. But alas, the order cannot change; keep the order of the register according to those closest to Nabi salla Llahu ‘alayhi wa sallam, then the next closest, until you eventually put ‘Umar’s name according to where Allah Ta’ala has placed him.”
 Sahih al Bukhari
 Mahmud Sa’id Mamduh: Ghayat al Tabjil wa Tark al Qat’ bi al Tafdil p. 271
 For an explanation of this incident, see footnote 44.
 Majma’ al Ahbab wa Tadhkirat Ulu al Albab – Mukhtasar Hilyat al Auliya’ 1/265
 Al Tusi: Al Amali 1/107
 Jila’ al ‘Uyun p. 235, 242
 Op. cit. p. 237
 Kashf al Ghummah 1/503
 Ibn Hajar al ‘Asqalani: Al Isabah fi Tamyiz al Sahabah 1/33, under the biography of Hussain radiya Llahu ‘anhu
Ibn Hajar al Haythami: Al Sawa’iq al Muhriqah fi al Radd ‘ala Ahl al Bida’ wa al Zandaqah p. 179
 Abu Bakr Shihab al Din al ‘Alawi al Hadrami: Rashfat al Sadi min Bahr Fada’il Bani al Nabi al Hadi p. 155, 156 (quoting from al Sawa’iq al Muhriqah p. 179
 Ibn ‘Adi: Al Kamil 2/155
 Al Yaqubi: Tarikh al Yaqubi 2’/153
 Ibn Abi al Hadid narrates that when ‘Umar radiya Llahu ‘anhu was contemplating the order in which the people should receive their respective allowances, he said: “I will begin with the immediate family of Nabi salla Llahu ‘alayhi wa sallam; then those closest to him; and then those closest to him.” And so he began (distributing) with Banu Hashim first, and then Banu ‘Abdul Muttalib, and then Banu ‘Abd Shams and Naufal, thereafter the remaining tribes of Quraysh.
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