As-salaamu'alaykum,
The ties between Abu Bakr as-Siddeeq the successor of the Messenger of Allah
and the members of the Prophet's family (Ahl al-Bayt) were friendly and respectful, as befits him and them. This love and trust 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. As-Siddeeqah 'A’ishah, daughter of as-Siddeeq Abu Bakr, was the wife of the Prophet and one of the dearest of people to him, no matter how much the enviers resent this fact and no matter how many grudges those who hold 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 Qur'an, even if the fabricators rejected and denied that.
Moreover, Asma' bint 'Umays had been the wife of Ja'far ibn Abi Talib, the brother of Ali; after Ja'far died, she married Abu Bakr and bore him a son whom he called Muhammad, who was later appointed by 'Ali as the governor of Egypt. When Abu Bakr died, 'Ali ibn Abi Talib married her, and she bore him a son whom he called Yahya.
(as-Sulami: Khilfat Ali ibn Abi Talib wa Tarteeb wa Tahdheeb Kitab al-Bidayah wan-Nihayah, p. 22)
The granddaughter of Abu Bakr was married to Muhammad al-Baqir, a grandson of 'Ali who is considered the fifth Imam by the Rafidis. Professor Ihsan Ilahi Dhaheer (rahimahullaah) quoted from the books of the Rafidis themselves proof of the strong connections and ties through marriage that existed between the family of the Prophet and the family of Abu Bakr. It is proven that Qasim ibn Muhammad ibn Abi Bakr, the grandson of Abu Bakr, and 'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib, 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 Shahriyar and the granddaughters of Chosroes. Professor Dhaheer discussed the issue in detail in order to prove ties through marriage and a relationship of mutual love and compassion between Ahl al-Bayt and the family of Abu Bakr.
(ash-Shi'ah wa Ahl al-Bayt, p. 78-83)
One of the signs of the love and friendship that existed between Ahl al-Bayt and Abu Bakr was the fact that many of them gave Abu Bakr’s name to their sons. The first was Ali ibn Abi Talib, 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 Allah 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 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 be like Abu Bakr. It was an expression of love and loyalty towards him, even after his death; there was no one among Banu Hashim before 'Ali who gave his son this name.
Moreover Ali was not the only one who sought blessings and showed love and sincerity towards Abu Bakr. His sons followed in his footsteps; both al-Hasan and al-Husayn had sons named Abu Bakr. This was mentioned by al-Ya'qoobi and al-Mas'oodi, who are both Rafidi historians.
(Tareekh al-Ya'qoobi, 2/228; an-Nateejah wal-Israh, p. 82)
Ahl al-Bayt continued to name their sons Abu Bakr, for example, the nephew of 'Ali ibn Abi Talib, Abdullah ibn Ja'far at-Tayyar ibn Abi Talib, called one of his sons Abu Bakr. This is one of the signs of love and friendship among people and is contrary to the claims of the Rafidis today that there was enmity, hatred and persistent arguments and differences among them.’”
(ash-Shi'ah wa Ahl al-Bayt, p. 83; as-Sayyid 'Ala' ad-Deen al-Mudarrisi: ad-Durr al-Manthoor min Turath Ahl al-Bayt was-Sahabah, p. 38-44; Salih ibn Abd-Allah ad-Darweesh: Ruhima' baynahum)
The ties between Abu Bakr as-Siddeeq the successor of the Messenger of Allah
and the members of the Prophet's family (Ahl al-Bayt) were friendly and respectful, as befits him and them. This love and trust 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. As-Siddeeqah 'A’ishah, daughter of as-Siddeeq Abu Bakr, was the wife of the Prophet and one of the dearest of people to him, no matter how much the enviers resent this fact and no matter how many grudges those who hold 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 Qur'an, even if the fabricators rejected and denied that.Moreover, Asma' bint 'Umays had been the wife of Ja'far ibn Abi Talib, the brother of Ali; after Ja'far died, she married Abu Bakr and bore him a son whom he called Muhammad, who was later appointed by 'Ali as the governor of Egypt. When Abu Bakr died, 'Ali ibn Abi Talib married her, and she bore him a son whom he called Yahya.
(as-Sulami: Khilfat Ali ibn Abi Talib wa Tarteeb wa Tahdheeb Kitab al-Bidayah wan-Nihayah, p. 22)
The granddaughter of Abu Bakr was married to Muhammad al-Baqir, a grandson of 'Ali who is considered the fifth Imam by the Rafidis. Professor Ihsan Ilahi Dhaheer (rahimahullaah) quoted from the books of the Rafidis themselves proof of the strong connections and ties through marriage that existed between the family of the Prophet and the family of Abu Bakr. It is proven that Qasim ibn Muhammad ibn Abi Bakr, the grandson of Abu Bakr, and 'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib, 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 Shahriyar and the granddaughters of Chosroes. Professor Dhaheer discussed the issue in detail in order to prove ties through marriage and a relationship of mutual love and compassion between Ahl al-Bayt and the family of Abu Bakr.
(ash-Shi'ah wa Ahl al-Bayt, p. 78-83)
One of the signs of the love and friendship that existed between Ahl al-Bayt and Abu Bakr was the fact that many of them gave Abu Bakr’s name to their sons. The first was Ali ibn Abi Talib, 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 Allah 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 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 be like Abu Bakr. It was an expression of love and loyalty towards him, even after his death; there was no one among Banu Hashim before 'Ali who gave his son this name.
Moreover Ali was not the only one who sought blessings and showed love and sincerity towards Abu Bakr. His sons followed in his footsteps; both al-Hasan and al-Husayn had sons named Abu Bakr. This was mentioned by al-Ya'qoobi and al-Mas'oodi, who are both Rafidi historians.
(Tareekh al-Ya'qoobi, 2/228; an-Nateejah wal-Israh, p. 82)
Ahl al-Bayt continued to name their sons Abu Bakr, for example, the nephew of 'Ali ibn Abi Talib, Abdullah ibn Ja'far at-Tayyar ibn Abi Talib, called one of his sons Abu Bakr. This is one of the signs of love and friendship among people and is contrary to the claims of the Rafidis today that there was enmity, hatred and persistent arguments and differences among them.’”
(ash-Shi'ah wa Ahl al-Bayt, p. 83; as-Sayyid 'Ala' ad-Deen al-Mudarrisi: ad-Durr al-Manthoor min Turath Ahl al-Bayt was-Sahabah, p. 38-44; Salih ibn Abd-Allah ad-Darweesh: Ruhima' baynahum)