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In the Name of God بسم الله

Why Is It So Hard To Understand?

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There is a great irony in the Shia mentioning this Hadith. What they don’t know is the context of this Hadith. Once the Shia is made aware of the context of this Hadith, he is shocked and will then realize that he has shot himself in the foot by bringing up this Hadith. The Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) addressed the above statement (”…he who makes her angry, makes me angry”) to Ali (ÑÖøì Çááå Úäå) who had angered Fatima (ÑÖøì Çááå ÚäåÇ) in a very famous incident. This incident is narrated by the esteemed founding father of Shia theology, Ibn Babaveh Al-Qummi, better known as Al-Sadooq. In his book, Al-Sadooq relayed the following narration on the authority of Imam Jafar as-Sadiq.

It is narrated on the authority of Abu Abdullah Jafar Al-Sadiq: A miserable of the miserables came to Fatima, the daughter of the Messenger of Allah, and said to her: “Did you not know that Ali proposed to marry (Khataba) the daughter of Abu Jahl?” She said: “Is it true what you say? He said three times: “What I say is true.” Jealousy entered into her (heart) to an extent she could not control, for Allah has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murabit and Muhajir in the way of Allah.

He said: And Fatima’s anguish became severe and she remained thinking about it until night time…she moved to her father’s residence. Ali came to his residence and did not see Fatima and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allah willed, and he collected some of the sand in the Masjid and laid on it.

When the Prophet saw how sad and anguished Fatima was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making Rukoo and Sujood, and after every time he completed two Raka he made Du’a that Allah remove what Fatima had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said: “O daughter, rise!” So she rose and the Prophet carried Al-Hassan and she carried Al-Hussain and took hold of Umm Kulthoom’s hand until they reached Ali (as) while he was sleeping.

The Prophet put his foot on Ali, pinched him, and said: “Rise Abu Turab! You have disturbed many a resting person. Call for me Abu Bakr from his house and Umar from his Majlis and Talha.” So Ali went and got them from their houses and they gathered around the Messenger of Allah.

The Messenger of Allah then said: “O Ali! Do you not know that Fatima is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allah, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death.”

(source: Ibn Babveh Al Qummi’s “Elal Al-Sharae’”, pp.185-186, Al-Najaf Print; also narrated in Majlisi “Bihar” 43/201-202)

This story is not only narrated by the Shia founding father Al-Qummi, but it is also narrated by Al-Majlisi in his book Jala Al-Eoyon. There are not many scholars of the Shia considered more authoratative than Al-Qummi and Al-Majlisi, and both narrate this story.

It was actually Ali (ÑÖøì Çááå Úäå) who had angered Fatima (ÑÖøì Çááå ÚäåÇ), and consequently, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) chastised him by saying that whoever angers Fatima (ÑÖøì Çááå ÚäåÇ) angers him. According to the Shia narration above, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) even “put his foot on Ali” and “pinched him.” Not only this, but the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) rounded up some of the Sahabah in order to publically chastise Ali (ÑÖøì Çááå Úäå) on the matter. Hence, if the Shia would like to condemn Abu Bakr (ÑÖøì Çááå Úäå) for angering Fatima (ÑÖøì Çááå ÚäåÇ), then what about this incident in which Ali (ÑÖøì Çááå Úäå) does so? In fact, the very statement that the silly Shia use against us is in fact the same statement that was used by the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) as a chastisement of Ali (ÑÖøì Çááå Úäå)!

And this was not the only time that Ali (ÑÖøì Çááå Úäå) angered Fatima (ÑÖøì Çááå ÚäåÇ). According to Shia sources, we see several other instances. On one occassion, she was angry with Ali (ÑÖøì Çááå Úäå) because she saw his head in the lap of a slave girl that was given to him as a gift. She even left him for awhile and went to her father’s house, which is something that females do when they are upset with their husbands or they are facing marital problems.

Al-Qummi and Al-Majlisi narrated on the authority of Abu Thar: I migrated with Jafar ibn Abi Talib to Abyssynia. A slave girl worth 4,000 dirhams was given to Jafar as a gift. When we came to Medinah he gave it to Ali as a gift that she may serve him. Ali kept her in Fatima’s house. One day Fatima entered and saw that his head was in the girl’s lap. She said: “O Abu Al-Hasan! Have you done it!?” He said: “O daughter of Muhammad! I have done nothing, so what is it that you want?” She said: “Do you allow me to go to my father’s house?” He said: “I will allow you.” So she wore her Jilbab and went to the Prophet.

(source: Ibn Babaveh Al-Qummi’s “Elal Al-Sharae’”, p.163; it is also narrated in Bihar Al-Anwar, pp.43-44, Chapter on “How her life with Ali was”)

The Shia say that Fatima (ÑÖøì Çááå ÚäåÇ) was angry at Abu Bakr (ÑÖøì Çááå Úäå) in the incident of Fadak, but what about their own narrations that say that she was also angry at Ali (ÑÖøì Çááå Úäå) at the same time? We read the following, as narrated by Al-Majlisi’s Haqq-ul-Yaqeen as well as in Al-Tusi’s Amali:

“When Fatima asked for Fadak from Abu Bakr and he refused to give it to her, she returned full of anger that could not be described and she was sick; and she was angry with Ali because he refused to help her.” (Al-Majlisi’s Haqq-ul-Yaqeen, pp.203-204; also recorded in Al-Tusi’s Amali, p.295)

Thus, based on the simple fact that Ali (ÑÖøì Çááå Úäå) made Fatima (ÑÖøì Çááå ÚäåÇ) angry on more than one occassion, we arrive at the following conclusions:

1) The Prophet’s saying “whoever disturbs her, disturbs me” is addressed to Ali (ÑÖøì Çááå Úäå) but the Shia use it only for Abu Bakr (ÑÖøì Çááå Úäå); if this statement involved punishment from Allah then it would certainly befall Ali (ÑÖøì Çááå Úäå) before Abu Bakr (ÑÖøì Çááå Úäå).

2) There are other incidents (narrated by the well-reknowned Al-Majlisi, Al-Tusi, Al-Erbali, and others) that occurred in which Ali (ÑÖøì Çááå Úäå) angered Fatima (ÑÖøì Çááå ÚäåÇ). What is the Shia response to this anger? Whatever response they use to defend Ali (ÑÖøì Çááå Úäå), then we could use the same response to defend Abu Bakr (ÑÖøì Çááå Úäå).

* No obedience In transgression

When the Shia try to condemn Abu Bakr (ÑÖøì Çááå Úäå) by bringing up the Prophet’s words (Õáøì Çááå Úáíå æÂáå æÓáøã) about making Fatima (ÑÖøì Çááå ÚäåÇ) angry, we ask these mindless Shia to think of similar Hadith and Quranic exhortations about not making one’s parents angry. The Prophet has said that if a person makes his parents angry, then this will anger Allah. We are told that if we disobey or anger our parents, we disobey and anger Allah. However, what if a parent asks his daughter not to wear the Hijab, and what if he gets angry if she does wear it? Would it then be sinful for the girl to continue wearing Hijab? Of course not! The Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) said:

“There is no obedience in transgression. Verily, obedience is in good deeds [only].” (Sahih Bukhari, Muslim)

We cannot obey another human being above Allah and His Messenger. So how could Abu Bakr (ÑÖøì Çááå Úäå) place the words of Fatima (ÑÖøì Çááå ÚäåÇ) above that of the Messenger of Allah (Õáøì Çááå Úáíå æÂáå æÓáøã) who clearly said that Prophets do not leave behind inheritance?

* Fatima’s anger (ÑÖøì Çááå ÚäåÇ) in context

It should be noted that Fatima (ÑÖøì Çááå ÚäåÇ) is not God. Her anger does not decide who will go to Paradise and who will not. Not even the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) is God; nor will his anger decide who will go to Paradise and who will not. If the Shia ask us proof of this claim, then we give them the example of Washu who killed the Prophet’s uncle, Hamza (ÑÖøì Çááå Úäå). Washu would later convert to Islam and repent for his crimes; even still, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) could not help but feel anger when he saw the face of the man who killed his uncle. However, this was only the personal feeling of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã). It does not mean that Washu would be condemned to Hell-Fire for crimes that he committed prior to his conversion to Islam.

In any case, Fatima’s anger (ÑÖøì Çááå ÚäåÇ) is not the factor which decides who goes to Paradise and who burns in Hell-Fire. If Fatima’s anger (ÑÖøì Çááå ÚäåÇ) is based on something which is wrong from a Shariah standpoint [i.e. Fadak], then how can this be the reason for Abu Bakr’s condemnation (ÑÖøì Çááå Úäå)? Fatima (ÑÖøì Çááå ÚäåÇ) was angry at Ali (ÑÖøì Çááå Úäå) on at least one occassion: Ali (ÑÖøì Çááå Úäå) greatly upset Fatima (ÑÖøì Çááå ÚäåÇ) on many occassions, and even there were incidents in which she was so angry that she left Ali’s house (ÑÖøì Çááå Úäå) and went to stay with her father. Do we condemn Ali (ÑÖøì Çááå Úäå) as a Kaffir now?

The truth of the matter is that people–even loved ones–get in arguments. We have yet to see a husband who does not get in arguments with his wife. Siblings fight all the time, and parents get angry at their children. We even have the example of Prophet Musa (Úáíå ÇáÓáÇã) who lost patience with Khidr (Úáíå ÇáÓáÇã), and yet we find that these are amongst the best of people as mentioned in the Quran (and “infallible” according to the Shia). Abu Bakr (ÑÖøì Çááå Úäå) and Umar (ÑÖøì Çááå Úäå) got in arguments, and yet we know that they were best of friends. Likewise, we believe that Ali (ÑÖøì Çááå Úäå) got in arguments with Abu Bakr (ÑÖøì Çááå Úäå) and Umar (ÑÖøì Çááå Úäå). And the Ahlus Sunnah has no issue with this, so why do the Shia suddenly think we would cower at the site of anyone getting in one argument with Fatima (ÑÖøì Çááå ÚäåÇ)?

The Shia exploit the Hadith about whoever makes Fatima (ÑÖøì Çááå ÚäåÇ) angry makes the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) angry. The Shia believe that the same is true of Ali (ÑÖøì Çááå Úäå), that whoever makes him angry also makes the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) angry. Likewise, the Ahlus Sunnah believes that whoever upsets the Sahabah makes the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) angry. Thus, the Hadith about angering Fatima (ÑÖøì Çááå ÚäåÇ) must be taken into the appropriate context and cannot be taken in such simplistic and stark terms.

Furthermore, Abu Bakr (ÑÖøì Çááå Úäå) was the Caliph of the Ummah; this is the highest rank possible, and all the subjects must obey him. As such, he deserved the respect and obedience of his subjects, of which includes Fatima (ÑÖøì Çááå ÚäåÇ). As such, if the Shia want to argue that Abu Bakr (ÑÖøì Çááå Úäå) should have been careful about angering Fatima (ÑÖøì Çááå ÚäåÇ), an unbiased observer could easily argue that it was Fatima (ÑÖøì Çááå ÚäåÇ) who should have been careful of angering the Caliph of the Muslims who by the Shariah was at a rank higher in status than anyone else. If the Shia want to argue that Fatima’s position (ÑÖøì Çááå ÚäåÇ) is higher due to the fact that she is leader of the women of Paradise, then we can also say that Aisha’s position (ÑÖøì Çááå ÚäåÇ) is higher than that of Ali’s (ÑÖøì Çááå Úäå) based on the fact that she is “Mother of the Believers” as mentioned in the Quran.

Of course, the Ahlus Sunnah does not judge the Companions and relatives of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã), unlike the Shia slanderers. Hence, we do not criticize Fatima (ÑÖøì Çááå ÚäåÇ); we think she made a sincere mistake, and nothing more. The Shia propagandists will now resort to rhetoric and emotional arguments whereby they will ask if it is possible that the daughter of the Prophet–who was raised by him–could possibly not know a Hadith or make such a grievous mistake. By this same logic, one could defend all of the actions of Aisha (ÑÖøì Çááå ÚäåÇ), for she was the wife of the Prophet who was married to him at the tender age of six. So if the Shia ask why we say Fatima (ÑÖøì Çááå ÚäåÇ) made a mistake, we ask the Shia why they say Aisha (ÑÖøì Çááå ÚäåÇ) made mistakes (and even worse according to the Shia).

The reality is that any human being–even the greatest of Muslims–is capable of making mistakes. We reject the concept of infallibility; it is a form of exaggeration and an extension of Shirk, whereby the quality of Allah (i.e. perfection) is given to humans. Fatima (ÑÖøì Çááå ÚäåÇ) did not know of the Prophet’s Hadith which forbade inheritance from him. Thus, her demand for Fadak was not based out of sin, but rather out of a sincere mistake; mistakes are made by everyone, even the most pious individuals.

* Fatima (ÑÖøì Çááå ÚäåÇ) reconciled with Abu Bakr (ÑÖøì Çááå Úäå)

In any case, it was only initially that Fatima (ÑÖøì Çááå ÚäåÇ) was angry at Abu Bakr (ÑÖøì Çááå Úäå). The Shia endeavour to capitalize on her feelings to convey the idea that because she was wronged, she had directed that Abu Bakr (ÑÖøì Çááå Úäå) should not attend her Janaazah and that she remained angry with him until her demise. We do not agree with this narrative, and we believe that Fatima (ÑÖøì Çááå ÚäåÇ) eventually became pleased with Abu Bakr (ÑÖøì Çááå Úäå).

Abu Bakr (ÑÖøì Çááå Úäå) was not motivated by ill-feeling or malice for Fatima (ÑÖøì Çááå ÚäåÇ) in the dispute regarding inheritance. In fact, placating her, Abu Bakr (ÑÖøì Çááå Úäå) frequently said:

“By Allah! Oh daughter of Rasool-Allah! Kindness to the relatives of Rasool-Allah is more beloved to me than my kindness with my own relatives.”

According to both Sunni and Shia narrations, Abu Bakr (ÑÖøì Çááå Úäå) was greatly saddened by Fatima’s displeasure (ÑÖøì Çááå ÚäåÇ). He went to great lengths to please her while remaining firm on the Shariah. He went to her home, stood at her door in the midday sun and asked Ali (ÑÖøì Çááå Úäå) to be his intercessor in his sincere attempt to placate and please Fatima (ÑÖøì Çááå ÚäåÇ). Ultimately, she became pleased with him and accepted his decision. These narrations appear in Madaarijun Nubuwwah, Kitaabul Wafaa, Baihaqi and in the commentaries of Mishkaat.

Kitaabul Muwaafiqah narrates that Anaani said:

“Abu Bakr came to the door of Fatima in the midday sun and said: ‘I shall not leave from here as long as the daughter of Rasool-Allah remains displeased with me. Ali came to Fatima and giving her an oath urged her to become pleased. Then she became pleased (with Abu Bakr).”

Shia records also confirm that Fatima (ÑÖøì Çááå ÚäåÇ) became pleased with Abu Bakr (ÑÖøì Çááå Úäå). The Shia author of Hujjaajus Saalikeen states:

“Verily, when Abu Bakr saw that Fatima was annoyed with him, shunned him and did not speak to him after this on the issue of Fadak, he was much aggrieved on account of this. He resolved to please her. He went to her and said: ‘Oh daughter of Rasool-Allah! You have spoken the truth in what you have claimed, but I saw Rasool-Allah distributing it (i.e. the income of Fadak). He would give it to the Fuqaraa, Masaakeen and wayfarers after he gave your expenses and expenses of the workers.’ She then said: ‘Do with it as my father, Rasool-Allah had done.’ Abu Bakr said: ‘I take an oath by Allah for you! It is incumbent on me to do with it what your father used do with it.’ Fatima said: ‘ By Allah! You should most certainly do so.’ Abu Bakr said: ‘ By Allah! I shall most certainly do so.’ Fatima said: ‘O Allah! Be witness.’ Thus, she became pleased with this and she took a pledge from Abu Bakr. Abu Bakr would give them (Fatima and others of the Ahlel Bayt) expenses therefrom and distribute the balance to the Fuqaraa, Masaakeen and wayfarers.”

In the very reliable narration of Sunan Al-Bayhaqi, we read:

“When Fatima became ill, Abu Bakr came to her and asked for permission to enter. So Ali said, ‘O Fatima, this is Abu Bakr asking for permission to enter.’ She answerd, ‘Do you want me to give him permission?’ He said, ‘Yes.’ So she allowed him (to enter), and he came in seeking her pleasure, so he told her: ‘By Allah, I only left my home and property and my family seeking the pleasure of Allah and His Messenger and you, O Ahlel Bayt.’ So he talked to her until she was pleased with him.” (Sunan Al-Bayhaqi)

This Hadith is narrated by Bayhaqi in al Sunan al Kubra (6:300-301) and Dala’il al-Nubuwwa (7:273-281) who said: “It is narrated with a good (hasan) chain.” Muhibb al Din al-Tabari cited it in al Riyad Al Nadira (2:96-97 #534) and Dhahabi in the Siyar (Ibid). Ibn Kathir states it as Sahih in his Al Bidayah and Ibn Hajar in his Fath Al Bari.

How do we reconcile this Hadith with the Hadith narrated in Sahih Bukhari? This is a commonly used Hadith by the Shia propagandist:

Sahih Bukhari, Volume 4, Book 54, Number 325:

Narrated by Aisha:

After the death of Allah’s Apostle, Fatima–the daughter of Allah’s Apostle–asked Abu Bakr As-Siddiq to give to her what was her share of inheritance from what Allah’s Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, “Allah’s Apostle said, ‘Our property will not be inherited; whatever we (i.e. prophets) leave is Sadaqah (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude until she died. Fatima remained alive for six months after the death of Allah’s Apostle.”

Both this Hadith and the Hadith stated earlier in Bayhaqi have been deemed to be authentic narrations by the Hadith scholars. Therefore, how do we reconcile the two? The explanation is simple: Aisha (ÑÖøì Çááå ÚäåÇ) may not have known that Fatima (ÑÖøì Çááå ÚäåÇ) had reconciled with Abu Bakr (ÑÖøì Çááå Úäå). Aisha (ÑÖøì Çááå ÚäåÇ) was not present at that moment, so she was unaware of it. This does not mean that the event did not take place. Furthermore–and this point cannot be stressed enough–the Hadith narrated by Aisha (ÑÖøì Çááå ÚäåÇ) really means that Fatima (ÑÖøì Çááå ÚäåÇ) did not speak to Abu Bakr (ÑÖøì Çááå Úäå) again about the issue of Fadak, not necessarily that she did not speak to him again at all.

Even though Abu Bakr (ÑÖøì Çááå Úäå) was in the right, he nonetheless had the nobility and chivalry to continue trying to please Fatima (ÑÖøì Çááå ÚäåÇ), despite the fact that she was in the wrong. The Shia propagandist will oftentimes show narrations that show that Abu Bakr (ÑÖøì Çááå Úäå) regretted his causing Fatima (ÑÖøì Çááå ÚäåÇ) to be angry. We find nothing wrong in this, and we give the Shia the example of Ali (ÑÖøì Çááå Úäå) who sought the good pleasure of Aisha (ÑÖøì Çááå ÚäåÇ) after the Battle of the Camel. In both situations, Abu Bakr (ÑÖøì Çááå Úäå) and Ali (ÑÖøì Çááå Úäå) were in the right, but they went to seek the good pleasure of the women, both of whom were close to the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã).

Regarding the claim that Fatima (ÑÖøì Çááå ÚäåÇ) was averse to Abu Bakr (ÑÖøì Çááå Úäå) attending her burial, this is also baseless. She was buried secretly during the night by Ali (ÑÖøì Çááå Úäå) in accordance with her wish. She was a lady of extreme modesty and shame. She dreaded any ghair-mahram viewing her body even after death. According to authentic narrations she said during her last illness that she felt ashamed that her body be washed after death among ghair-mahrams without Purdah. In response, Asma Bint Amees (ÑÖøì Çááå ÚäåÇ) explained that she had seen one woman’s body in Abyssinia whose corpse was concealed with date-branches. Fatima (ÑÖøì Çááå ÚäåÇ) requested her to prepare such a purdah in her presence. This she did.

When Fatima (ÑÖøì Çááå ÚäåÇ) saw the purdah, she became delighted and smiled. This was the first occasion she had smiled since the demise of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã). She instructed Asma (ÑÖøì Çááå ÚäåÇ) to give her body ghusl after death and besides Ali (ÑÖøì Çááå Úäå) no one else should be present. This was the reason for the secrecy surrounding her burial. It should also be noted that Asma (ÑÖøì Çááå ÚäåÇ) was the wife of Abu Bakr (ÑÖøì Çááå Úäå), which serves as another evidence that Fatima (ÑÖøì Çááå ÚäåÇ) resolved her issue with Abu Bakr (ÑÖøì Çááå Úäå) before her death.

(In any case, it is a blessing of Allah that we do not know the site of Fatima’s grave [ÑÖø Çááå ÚäåÇ]. Had we known, the polythiestic Shia would definitely go to her grave and do Shirk like they always do! Allah saved her from this horrible fate, of being worshipped, especially by ghair-mahram men.)

Furthermore, although Abu Bakr (ÑÖøì Çááå Úäå) did not attend the burial of Fatima (ÑÖøì Çááå ÚäåÇ), Ali (ÑÖøì Çááå Úäå) asked Abu Bakr (ÑÖøì Çááå Úäå)–on the basis that he was Caliph–to conduct the Janaazah prayer. Consequently, Abu Bakr (ÑÖøì Çááå Úäå) performed the Janaazah prayer. It is stated in the book Fasl ul-Hitab:

“Upon Hadhrat Ali’s request, Hadhrat Abu Bakr became the imam and conducted the namaz (of Janaazah) for her with four takbirs.”

Thus, it cannot be said that Fatima (ÑÖøì Çááå ÚäåÇ) had said that Abu Bakr (ÑÖøì Çááå Úäå) should not lead the Janaazah, since Ali (ÑÖøì Çááå Úäå) is the one who asked Abu Bakr (ÑÖøì Çááå Úäå) to do it in the first place!

* Three more refutations

The Shia will never agree with us that Fatima (ÑÖøì Çááå ÚäåÇ) became pleased with Abu Bakr (ÑÖøì Çááå Úäå), and they will adamantly claim that Fatima (ÑÖøì Çááå ÚäåÇ) was angry with Abu Bakr (ÑÖøì Çááå Úäå) for the rest of her life. They will quote Aisha (ÑÖøì Çááå ÚäåÇ) who said that Fatima (ÑÖøì Çááå ÚäåÇ) remained angry with Abu Bakr (ÑÖøì Çááå Úäå). Our response is three-fold.

Firstly:

If Fatima (ÑÖøì Çááå ÚäåÇ) remained angry until her death, this does not look bad for Abu Bakr (ÑÖøì Çááå Úäå), but rather it looks bad for Fatima (ÑÖøì Çááå ÚäåÇ). She was clearly in the wrong, and we have cited evidence for this from the Shia’s own Al-Kafi, which clearly stated that Prophets do not leave inheritance. Thus, Fatima (ÑÖøì Çááå ÚäåÇ) made an error, and if she never forgave Abu Bakr (ÑÖøì Çááå Úäå), then she is angry at a man wrongfully. And not just any man–but the Caliph of the Ummah. This makes Fatima (ÑÖøì Çááå ÚäåÇ) look whimsical. The Sahabah–including Abu Bakr (ÑÖøì Çááå Úäå)–used to give half of their wealth, and even more than that, in charity. An unbiased observor could say that if Fatima (ÑÖøì Çááå ÚäåÇ) remained adamant in her anger over Fadak being given as charity, then this only makes her look greedy. She should be willing to give this property as charity for the benefit of the emerging Muslim state.

It is for this reason that the Ahlus Sunnah makes excuses for Fatima (ÑÖøì Çááå ÚäåÇ) and gives her the benefit of the doubt, citing narrations that show that she indeed did become happy with Abu Bakr (ÑÖøì Çááå Úäå) near the end of her life. Perhaps it was that Aisha (ÑÖøì Çááå ÚäåÇ) did not know that Fatima (ÑÖøì Çááå ÚäåÇ) became happy with Abu Bakr (ÑÖøì Çááå Úäå) because he did not inform Aisha (ÑÖøì Çááå ÚäåÇ) about each and everything (such as when he placated Fatima). We take this opinion since it makes Fatima (ÑÖøì Çááå ÚäåÇ) look better, and not to make her look whimsical and greedy like the Shia narrative does. Furthermore, there are many narrations that indicate that this is indeed the case that Fatima (ÑÖøì Çááå ÚäåÇ) made good with Abu Bakr (ÑÖøì Çááå Úäå), so why should we ignore these?

Secondly:

The Shia keep saying that Fatima (ÑÖøì Çááå ÚäåÇ) carried a grudge “her whole life,” as if that was a very long time and thus somehow indicative of Abu Bakr’s grave mistake (ÑÖøì Çááå Úäå). Fatima (ÑÖøì Çááå ÚäåÇ) only lived six months after the Prophet’s death! So even if Abu Bakr (ÑÖøì Çááå Úäå) made Fatima (ÑÖøì Çááå ÚäåÇ) angry, her anger couldn’t have lasted more than a few months. This is not such a big deal, nor is it a long time. Perhaps she died so suddenly, within the span of a few months, that she did not get a chance to cool down; had she lived longer, then she would no doubt have let her anger subside. Who does not get into arguments with their siblings or other family members? Surely, a brother getting in an argument with a sister for a few months is not unheard of. But obviously the Shia are super human beings and they do not ever get into arguments with family members.

Thirdly:

It should be kept in mind that after the Prophet’s death, Fatima (ÑÖøì Çááå ÚäåÇ) was a highly emotional and distraught individual, since she loved the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) so much and missed him. Even the Shia say that Fatima (ÑÖøì Çááå ÚäåÇ) was never happy for the rest of her life after the death of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã); the Shia have exaggerated stories about how even Angel Jibraeel (Úáíå ÇáÓáÇã) would comfort Fatima (ÑÖøì Çááå ÚäåÇ). So obviously, Fatima (ÑÖøì Çááå ÚäåÇ) was in a bad mood, and we cannot lay the entire blame on the shoulders of Abu Bakr (ÑÖøì Çááå Úäå); indeed, if the Shia want to lay the blame on someone, then lay it on Allah for taking away Fatima’s father. Her melancholy can be attributed to that, and we are not surprised then that she was extra sensitive towards others including the Caliph, who in her eyes, was replacing her father’s position as leader of the Muslims.

However, the most reliable position is that Fatima (ÑÖøì Çááå ÚäåÇ) reconciled with Abu Bakr (ÑÖøì Çááå Úäå). It should be noted that the Shia will oftentimes cite obscure sources and claim that they are “authoratative Sunni sources” or from so-called “reknowned Sunni historians”; nobody can verify these truly strange reports, and thus, we reject them as a basis for discussion on the matter of Fadak. Instead, we rely on the reliable reports which indicate that Fatima (ÑÖøì Çááå ÚäåÇ) died happy with Abu Bakr (ÑÖøì Çááå Úäå).

# A Similar Hadith for the Sahabah

The Prophet said:

“Allah, Allah! Fear Him with regard to my Sahabah! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!”

(Narrated from Abdallah ibn Mughaffal by Al-Tirmidhi by Ahmad with three good chains in his Musnad, al-Bukhari in his Tarikh, al-Bayhaqi in Shu`ab al-Iman, and others. Al-Suyuti declared it hasan in his Jami` al-Saghir #1442).

Therefore, if the Shia would insist that Abu Bakr (ÑÖøì Çááå Úäå) is to be criticized for angering Fatima (ÑÖøì Çááå ÚäåÇ), then based on this same logic, shouldn’t Fatima be criticized for her angering a Sahabi? Did not the Prophet say “whoever bears enmity for them, bears enmity with me”? Of course, the Ahlus Sunnah does interpret it in this way, but we are simply showing the flaw in the Shia logic. The Prophet praised many people, not only Fatima (ÑÖøì Çááå ÚäåÇ) and Ali (ÑÖøì Çááå Úäå) but also other Sahabah; the problem lies in the fact that the Shia stubbornly accept only those narrations in regards to certain people but reject similar Hadith in regards to others. It is only through this skewed interpretation and selective pick-and-choose mentality that the Shia are able to construct an imaginary paradigm pitting one friend of Allah against another.

In another similar Hadith, the Prophet said:

“Whoever loves Umar loves me. Whoever hates Umar hates me.” (At-Tabarani)

Therefore, we see that the Prophet said such words to many people he loved and the honor was not unique to Fatima (ÑÖøì Çááå ÚäåÇ). If the Shia propagandists would like to narrowly apply such a Hadith with regards to Fatima (ÑÖøì Çááå ÚäåÇ), then their entire paradigm falls apart if they consistently apply similar Hadith directed towards others loved by the Prophet. Indeed, what we see is that the approach of the Shia is overly simplistic and sophomoric. The Prophet’s statement was a general one, meaning simply that we should love the Sahabah, his Ahlel Bayt, etc, and not hate them. If I were to say that you should love your sister or your brother, this is speaking in general terms; no doubt, it is only inevitable–as is the nature of human–to get in a couple arguments or even fights now and then. The Prophet was merely emphacizing his love for these people and urging the people to love them in turn. If one were to criticize Abu Bakr (ÑÖøì Çááå Úäå) and Umar (ÑÖøì Çááå Úäå) for angering Fatima (ÑÖøì Çááå ÚäåÇ) over Fadak, then one could easily reply that Fatima (ÑÖøì Çááå ÚäåÇ) hated Umar (ÑÖøì Çááå Úäå) over Fadak and the Prophet warned against hating Umar (ÑÖøì Çááå Úäå). Of course, the Ahlus Sunnah does not apply the Hadith in the same myopic way as the Shia does, but we are simply showing how strange the Shia logic seems when applied consistently.

The Prophet also said:

“The Ansar! None loves them except a believer, and none hates them except a hypocrite. Whoever loves them, Allah loves him; and whoever hates them, Allah hates him.”

Once again, this is a general statement only; it cannot be interpreted to mean that no human being on earth can get in a disagreement or fight with any one of the Ansar. Instead, what is meant by the Hadith is that the Prophet has a close affinity and love for the Ansar, and that we should also share this, in general terms. The same is the case with the Hadith in regards to Fatima’s anger. It is something to be taken in general terms and it cannot be applied in the way that the Shia does in order to malign the First Caliph.

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1) Go learn the science of Rijaal as per Shi'a rules, merely being in a book of an authority respected by the Imamiyyah, namely in this case Shaykh al-Saduq or al-Majlisi the II, does not make the hadith sahih, rather this would need to be demonstrated from proving the veracity of the individual narrators.

2) We compare this to your books and find the origin of this filth in attacking Amir al-Mo'mineen (as) is in your books and therefore according to the principle of Dirayah, we have good reason to suspect an 'Aami insertion into the Imami corpus of traditions.

3) So I conclude, you don't understand primarily due to the following:

a) Your lack of understanding of Imami Shi'a principles of the science of Hadith

B) You haven't tried to understand, rather you've copy pasted from a website.

c) because you can't even understand your own religion/sect let alone another one.

(amongst numerous other probable reasons).

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1) Go learn the science of Rijaal as per Shi'a rules, merely being in a book of an authority respected by the Imamiyyah, namely in this case Shaykh al-Saduq or al-Majlisi the II, does not make the hadith sahih, rather this would need to be demonstrated from proving the veracity of the individual narrators.

2) We compare this to your books and find the origin of this filth in attacking Amir al-Mo'mineen (as) is in your books and therefore according to the principle of Dirayah, we have good reason to suspect an 'Aami insertion into the Imami corpus of traditions.

3) So I conclude, you don't understand primarily due to the following:

a) Your lack of understanding of Imami Shi'a principles of the science of Hadith

B) You haven't tried to understand, rather you've copy pasted from a website.

c) because you can't even understand your own religion/sect let alone another one.

(amongst numerous other probable reasons).

(salam)

This guy is just a copy-paste garbage collector. Sometimes, garbage collectors need to sell some of their garbage when they can't handle it themselves.

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There is a great irony in the Shia mentioning this Hadith. What they don’t know is the context of this Hadith. Once the Shia is made aware of the context of this Hadith, he is shocked and will then realize that he has shot himself in the foot by bringing up this Hadith. The Prophet (صلّى الله عليه وآله وسلّم) addressed the above statement (”…he who makes her angry, makes me angry”) to Ali (رضّى الله عنه) who had angered Fatima (رضّى الله عنها) in a very famous incident. This incident is narrated by the esteemed founding father of Shia theology, Ibn Babaveh Al-Qummi, better known as Al-Sadooq. In his book, Al-Sadooq relayed the following narration on the authority of Imam Jafar as-Sadiq.

It is narrated on the authority of Abu Abdullah Jafar Al-Sadiq: A miserable of the miserables came to Fatima, the daughter of the Messenger of Allah, and said to her: “Did you not know that Ali proposed to marry (Khataba) the daughter of Abu Jahl?” She said: “Is it true what you say? He said three times: “What I say is true.” Jealousy entered into her (heart) to an extent she could not control, for Allah has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murabit and Muhajir in the way of Allah.

He said: And Fatima’s anguish became severe and she remained thinking about it until night time…she moved to her father’s residence. Ali came to his residence and did not see Fatima and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allah willed, and he collected some of the sand in the Masjid and laid on it.

When the Prophet saw how sad and anguished Fatima was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making Rukoo and Sujood, and after every time he completed two Raka he made Du’a that Allah remove what Fatima had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said: “O daughter, rise!” So she rose and the Prophet carried Al-Hassan and she carried Al-Hussain and took hold of Umm Kulthoom’s hand until they reached Ali (as) while he was sleeping.

The Prophet put his foot on Ali, pinched him, and said: “Rise Abu Turab! You have disturbed many a resting person. Call for me Abu Bakr from his house and Umar from his Majlis and Talha.” So Ali went and got them from their houses and they gathered around the Messenger of Allah.

The Messenger of Allah then said: “O Ali! Do you not know that Fatima is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allah, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death.”(source: Ibn Babveh Al Qummi’s “Elal Al-Sharae’”, pp.185-186, Al-Najaf Print; also narrated in Majlisi “Bihar” 43/201-202)

This story is not only narrated by the Shia founding father Al-Qummi, but it is also narrated by Al-Majlisi in his book Jala Al-Eoyon. There are not many scholars of the Shia considered more authoratative than Al-Qummi and Al-Majlisi, and both narrate this story.

It was actually Ali (رضّى الله عنه) who had angered Fatima (رضّى الله عنها), and consequently, the Prophet (صلّى الله عليه وآله وسلّم) chastised him by saying that whoever angers Fatima (رضّى الله عنها) angers him. According to the Shia narration above, the Prophet (صلّى الله عليه وآله وسلّم) even “put his foot on Ali” and “pinched him.” Not only this, but the Prophet (صلّى الله عليه وآله وسلّم) rounded up some of the Sahabah in order to publically chastise Ali (رضّى الله عنه) on the matter. Hence, if the Shia would like to condemn Abu Bakr (رضّى الله عنه) for angering Fatima (رضّى الله عنها), then what about this incident in which Ali (رضّى الله عنه) does so? In fact, the very statement that the silly Shia use against us is in fact the same statement that was used by the Prophet (صلّى الله عليه وآله وسلّم) as a chastisement of Ali (رضّى الله عنه)!

And this was not the only time that Ali (رضّى الله عنه) angered Fatima (رضّى الله عنها). According to Shia sources, we see several other instances. On one occassion, she was angry with Ali (رضّى الله عنه) because she saw his head in the lap of a slave girl that was given to him as a gift. She even left him for awhile and went to her father’s house, which is something that females do when they are upset with their husbands or they are facing marital problems.

Al-Qummi and Al-Majlisi narrated on the authority of Abu Thar: I migrated with Jafar ibn Abi Talib to Abyssynia. A slave girl worth 4,000 dirhams was given to Jafar as a gift. When we came to Medinah he gave it to Ali as a gift that she may serve him. Ali kept her in Fatima’s house. One day Fatima entered and saw that his head was in the girl’s lap. She said: “O Abu Al-Hasan! Have you done it!?” He said: “O daughter of Muhammad! I have done nothing, so what is it that you want?” She said: “Do you allow me to go to my father’s house?” He said: “I will allow you.” So she wore her Jilbab and went to the Prophet.

(source: Ibn Babaveh Al-Qummi’s “Elal Al-Sharae’”, p.163; it is also narrated in Bihar Al-Anwar, pp.43-44, Chapter on “How her life with Ali was”)

The Shia say that Fatima (رضّى الله عنها) was angry at Abu Bakr (رضّى الله عنه) in the incident of Fadak, but what about their own narrations that say that she was also angry at Ali (رضّى الله عنه) at the same time? We read the following, as narrated by Al-Majlisi’s Haqq-ul-Yaqeen as well as in Al-Tusi’s Amali:

“When Fatima asked for Fadak from Abu Bakr and he refused to give it to her, she returned full of anger that could not be described and she was sick; and she was angry with Ali because he refused to help her.” (Al-Majlisi’s Haqq-ul-Yaqeen, pp.203-204; also recorded in Al-Tusi’s Amali, p.295)

Thus, based on the simple fact that Ali (رضّى الله عنه) made Fatima (رضّى الله عنها) angry on more than one occassion, we arrive at the following conclusions:

1) The Prophet’s saying “whoever disturbs her, disturbs me” is addressed to Ali (رضّى الله عنه) but the Shia use it only for Abu Bakr (رضّى الله عنه); if this statement involved punishment from Allah then it would certainly befall Ali (رضّى الله عنه) before Abu Bakr (رضّى الله عنه).

2) There are other incidents (narrated by the well-reknowned Al-Majlisi, Al-Tusi, Al-Erbali, and others) that occurred in which Ali (رضّى الله عنه) angered Fatima (رضّى الله عنها). What is the Shia response to this anger? Whatever response they use to defend Ali (رضّى الله عنه), then we could use the same response to defend Abu Bakr (رضّى الله عنه).

* No obedience In transgression

When the Shia try to condemn Abu Bakr (رضّى الله عنه) by bringing up the Prophet’s words (صلّى الله عليه وآله وسلّم) about making Fatima (رضّى الله عنها) angry, we ask these mindless Shia to think of similar Hadith and Quranic exhortations about not making one’s parents angry. The Prophet has said that if a person makes his parents angry, then this will anger Allah. We are told that if we disobey or anger our parents, we disobey and anger Allah. However, what if a parent asks his daughter not to wear the Hijab, and what if he gets angry if she does wear it? Would it then be sinful for the girl to continue wearing Hijab? Of course not! The Prophet (صلّى الله عليه وآله وسلّم) said:

“There is no obedience in transgression. Verily, obedience is in good deeds [only].” (Sahih Bukhari, Muslim)

We cannot obey another human being above Allah and His Messenger. So how could Abu Bakr (رضّى الله عنه) place the words of Fatima (رضّى الله عنها) above that of the Messenger of Allah (صلّى الله عليه وآله وسلّم) who clearly said that Prophets do not leave behind inheritance?

* Fatima’s anger (رضّى الله عنها) in context

It should be noted that Fatima (رضّى الله عنها) is not God. Her anger does not decide who will go to Paradise and who will not. Not even the Prophet (صلّى الله عليه وآله وسلّم) is God; nor will his anger decide who will go to Paradise and who will not. If the Shia ask us proof of this claim, then we give them the example of Washu who killed the Prophet’s uncle, Hamza (رضّى الله عنه). Washu would later convert to Islam and repent for his crimes; even still, the Prophet (صلّى الله عليه وآله وسلّم) could not help but feel anger when he saw the face of the man who killed his uncle. However, this was only the personal feeling of the Prophet (صلّى الله عليه وآله وسلّم). It does not mean that Washu would be condemned to Hell-Fire for crimes that he committed prior to his conversion to Islam.

In any case, Fatima’s anger (رضّى الله عنها) is not the factor which decides who goes to Paradise and who burns in Hell-Fire. If Fatima’s anger (رضّى الله عنها) is based on something which is wrong from a Shariah standpoint [i.e. Fadak], then how can this be the reason for Abu Bakr’s condemnation (رضّى الله عنه)? Fatima (رضّى الله عنها) was angry at Ali (رضّى الله عنه) on at least one occassion: Ali (رضّى الله عنه) greatly upset Fatima (رضّى الله عنها) on many occassions, and even there were incidents in which she was so angry that she left Ali’s house (رضّى الله عنه) and went to stay with her father. Do we condemn Ali (رضّى الله عنه) as a Kaffir now?

The truth of the matter is that people–even loved ones–get in arguments. We have yet to see a husband who does not get in arguments with his wife. Siblings fight all the time, and parents get angry at their children. We even have the example of Prophet Musa (عليه السلام) who lost patience with Khidr (عليه السلام), and yet we find that these are amongst the best of people as mentioned in the Quran (and “infallible” according to the Shia). Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) got in arguments, and yet we know that they were best of friends. Likewise, we believe that Ali (رضّى الله عنه) got in arguments with Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه). And the Ahlus Sunnah has no issue with this, so why do the Shia suddenly think we would cower at the site of anyone getting in one argument with Fatima (رضّى الله عنها)?

The Shia exploit the Hadith about whoever makes Fatima (رضّى الله عنها) angry makes the Prophet (صلّى الله عليه وآله وسلّم) angry. The Shia believe that the same is true of Ali (رضّى الله عنه), that whoever makes him angry also makes the Prophet (صلّى الله عليه وآله وسلّم) angry. Likewise, the Ahlus Sunnah believes that whoever upsets the Sahabah makes the Prophet (صلّى الله عليه وآله وسلّم) angry. Thus, the Hadith about angering Fatima (رضّى الله عنها) must be taken into the appropriate context and cannot be taken in such simplistic and stark terms.

Furthermore, Abu Bakr (رضّى الله عنه) was the Caliph of the Ummah; this is the highest rank possible, and all the subjects must obey him. As such, he deserved the respect and obedience of his subjects, of which includes Fatima (رضّى الله عنها). As such, if the Shia want to argue that Abu Bakr (رضّى الله عنه) should have been careful about angering Fatima (رضّى الله عنها), an unbiased observer could easily argue that it was Fatima (رضّى الله عنها) who should have been careful of angering the Caliph of the Muslims who by the Shariah was at a rank higher in status than anyone else. If the Shia want to argue that Fatima’s position (رضّى الله عنها) is higher due to the fact that she is leader of the women of Paradise, then we can also say that Aisha’s position (رضّى الله عنها) is higher than that of Ali’s (رضّى الله عنه) based on the fact that she is “Mother of the Believers” as mentioned in the Quran.

Of course, the Ahlus Sunnah does not judge the Companions and relatives of the Prophet (صلّى الله عليه وآله وسلّم), unlike the Shia slanderers. Hence, we do not criticize Fatima (رضّى الله عنها); we think she made a sincere mistake, and nothing more. The Shia propagandists will now resort to rhetoric and emotional arguments whereby they will ask if it is possible that the daughter of the Prophet–who was raised by him–could possibly not know a Hadith or make such a grievous mistake. By this same logic, one could defend all of the actions of Aisha (رضّى الله عنها), for she was the wife of the Prophet who was married to him at the tender age of six. So if the Shia ask why we say Fatima (رضّى الله عنها) made a mistake, we ask the Shia why they say Aisha (رضّى الله عنها) made mistakes (and even worse according to the Shia).

The reality is that any human being–even the greatest of Muslims–is capable of making mistakes. We reject the concept of infallibility; it is a form of exaggeration and an extension of Shirk, whereby the quality of Allah (i.e. perfection) is given to humans. Fatima (رضّى الله عنها) did not know of the Prophet’s Hadith which forbade inheritance from him. Thus, her demand for Fadak was not based out of sin, but rather out of a sincere mistake; mistakes are made by everyone, even the most pious individuals.

* Fatima (رضّى الله عنها) reconciled with Abu Bakr (رضّى الله عنه)

In any case, it was only initially that Fatima (رضّى الله عنها) was angry at Abu Bakr (رضّى الله عنه). The Shia endeavour to capitalize on her feelings to convey the idea that because she was wronged, she had directed that Abu Bakr (رضّى الله عنه) should not attend her Janaazah and that she remained angry with him until her demise. We do not agree with this narrative, and we believe that Fatima (رضّى الله عنها) eventually became pleased with Abu Bakr (رضّى الله عنه).

Abu Bakr (رضّى الله عنه) was not motivated by ill-feeling or malice for Fatima (رضّى الله عنها) in the dispute regarding inheritance. In fact, placating her, Abu Bakr (رضّى الله عنه) frequently said:

“By Allah! Oh daughter of Rasool-Allah! Kindness to the relatives of Rasool-Allah is more beloved to me than my kindness with my own relatives.”

According to both Sunni and Shia narrations, Abu Bakr (رضّى الله عنه) was greatly saddened by Fatima’s displeasure (رضّى الله عنها). He went to great lengths to please her while remaining firm on the Shariah. He went to her home, stood at her door in the midday sun and asked Ali (رضّى الله عنه) to be his intercessor in his sincere attempt to placate and please Fatima (رضّى الله عنها). Ultimately, she became pleased with him and accepted his decision. These narrations appear in Madaarijun Nubuwwah, Kitaabul Wafaa, Baihaqi and in the commentaries of Mishkaat.

Kitaabul Muwaafiqah narrates that Anaani said:

“Abu Bakr came to the door of Fatima in the midday sun and said: ‘I shall not leave from here as long as the daughter of Rasool-Allah remains displeased with me. Ali came to Fatima and giving her an oath urged her to become pleased. Then she became pleased (with Abu Bakr).”

Shia records also confirm that Fatima (رضّى الله عنها) became pleased with Abu Bakr (رضّى الله عنه). The Shia author of Hujjaajus Saalikeen states:

“Verily, when Abu Bakr saw that Fatima was annoyed with him, shunned him and did not speak to him after this on the issue of Fadak, he was much aggrieved on account of this. He resolved to please her. He went to her and said: ‘Oh daughter of Rasool-Allah! You have spoken the truth in what you have claimed, but I saw Rasool-Allah distributing it (i.e. the income of Fadak). He would give it to the Fuqaraa, Masaakeen and wayfarers after he gave your expenses and expenses of the workers.’ She then said: ‘Do with it as my father, Rasool-Allah had done.’ Abu Bakr said: ‘I take an oath by Allah for you! It is incumbent on me to do with it what your father used do with it.’ Fatima said: ‘ By Allah! You should most certainly do so.’ Abu Bakr said: ‘ By Allah! I shall most certainly do so.’ Fatima said: ‘O Allah! Be witness.’ Thus, she became pleased with this and she took a pledge from Abu Bakr. Abu Bakr would give them (Fatima and others of the Ahlel Bayt) expenses therefrom and distribute the balance to the Fuqaraa, Masaakeen and wayfarers.”

In the very reliable narration of Sunan Al-Bayhaqi, we read:

“When Fatima became ill, Abu Bakr came to her and asked for permission to enter. So Ali said, ‘O Fatima, this is Abu Bakr asking for permission to enter.’ She answerd, ‘Do you want me to give him permission?’ He said, ‘Yes.’ So she allowed him (to enter), and he came in seeking her pleasure, so he told her: ‘By Allah, I only left my home and property and my family seeking the pleasure of Allah and His Messenger and you, O Ahlel Bayt.’ So he talked to her until she was pleased with him.” (Sunan Al-Bayhaqi)

This Hadith is narrated by Bayhaqi in al Sunan al Kubra (6:300-301) and Dala’il al-Nubuwwa (7:273-281) who said: “It is narrated with a good (hasan) chain.” Muhibb al Din al-Tabari cited it in al Riyad Al Nadira (2:96-97 #534) and Dhahabi in the Siyar (Ibid). Ibn Kathir states it as Sahih in his Al Bidayah and Ibn Hajar in his Fath Al Bari.

How do we reconcile this Hadith with the Hadith narrated in Sahih Bukhari? This is a commonly used Hadith by the Shia propagandist:

Sahih Bukhari, Volume 4, Book 54, Number 325:

Narrated by Aisha:

After the death of Allah’s Apostle, Fatima–the daughter of Allah’s Apostle–asked Abu Bakr As-Siddiq to give to her what was her share of inheritance from what Allah’s Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, “Allah’s Apostle said, ‘Our property will not be inherited; whatever we (i.e. prophets) leave is Sadaqah (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude until she died. Fatima remained alive for six months after the death of Allah’s Apostle.”

Both this Hadith and the Hadith stated earlier in Bayhaqi have been deemed to be authentic narrations by the Hadith scholars. Therefore, how do we reconcile the two? The explanation is simple: Aisha (رضّى الله عنها) may not have known that Fatima (رضّى الله عنها) had reconciled with Abu Bakr (رضّى الله عنه). Aisha (رضّى الله عنها) was not present at that moment, so she was unaware of it. This does not mean that the event did not take place. Furthermore–and this point cannot be stressed enough–the Hadith narrated by Aisha (رضّى الله عنها) really means that Fatima (رضّى الله عنها) did not speak to Abu Bakr (رضّى الله عنه) again about the issue of Fadak, not necessarily that she did not speak to him again at all.

Even though Abu Bakr (رضّى الله عنه) was in the right, he nonetheless had the nobility and chivalry to continue trying to please Fatima (رضّى الله عنها), despite the fact that she was in the wrong. The Shia propagandist will oftentimes show narrations that show that Abu Bakr (رضّى الله عنه) regretted his causing Fatima (رضّى الله عنها) to be angry. We find nothing wrong in this, and we give the Shia the example of Ali (رضّى الله عنه) who sought the good pleasure of Aisha (رضّى الله عنها) after the Battle of the Camel. In both situations, Abu Bakr (رضّى الله عنه) and Ali (رضّى الله عنه) were in the right, but they went to seek the good pleasure of the women, both of whom were close to the Prophet (صلّى الله عليه وآله وسلّم).

Regarding the claim that Fatima (رضّى الله عنها) was averse to Abu Bakr (رضّى الله عنه) attending her burial, this is also baseless. She was buried secretly during the night by Ali (رضّى الله عنه) in accordance with her wish. She was a lady of extreme modesty and shame. She dreaded any ghair-mahram viewing her body even after death. According to authentic narrations she said during her last illness that she felt ashamed that her body be washed after death among ghair-mahrams without Purdah. In response, Asma Bint Amees (رضّى الله عنها) explained that she had seen one woman’s body in Abyssinia whose corpse was concealed with date-branches. Fatima (رضّى الله عنها) requested her to prepare such a purdah in her presence. This she did.

When Fatima (رضّى الله عنها) saw the purdah, she became delighted and smiled. This was the first occasion she had smiled since the demise of the Prophet (صلّى الله عليه وآله وسلّم). She instructed Asma (رضّى الله عنها) to give her body ghusl after death and besides Ali (رضّى الله عنه) no one else should be present. This was the reason for the secrecy surrounding her burial. It should also be noted that Asma (رضّى الله عنها) was the wife of Abu Bakr (رضّى الله عنه), which serves as another evidence that Fatima (رضّى الله عنها) resolved her issue with Abu Bakr (رضّى الله عنه) before her death.

(In any case, it is a blessing of Allah that we do not know the site of Fatima’s grave [رضّ الله عنها]. Had we known, the polythiestic Shia would definitely go to her grave and do Shirk like they always do! Allah saved her from this horrible fate, of being worshipped, especially by ghair-mahram men.)

Furthermore, although Abu Bakr (رضّى الله عنه) did not attend the burial of Fatima (رضّى الله عنها), Ali (رضّى الله عنه) asked Abu Bakr (رضّى الله عنه)–on the basis that he was Caliph–to conduct the Janaazah prayer. Consequently, Abu Bakr (رضّى الله عنه) performed the Janaazah prayer. It is stated in the book Fasl ul-Hitab:

“Upon Hadhrat Ali’s request, Hadhrat Abu Bakr became the imam and conducted the namaz (of Janaazah) for her with four takbirs.”

Thus, it cannot be said that Fatima (رضّى الله عنها) had said that Abu Bakr (رضّى الله عنه) should not lead the Janaazah, since Ali (رضّى الله عنه) is the one who asked Abu Bakr (رضّى الله عنه) to do it in the first place!

* Three more refutations

The Shia will never agree with us that Fatima (رضّى الله عنها) became pleased with Abu Bakr (رضّى الله عنه), and they will adamantly claim that Fatima (رضّى الله عنها) was angry with Abu Bakr (رضّى الله عنه) for the rest of her life. They will quote Aisha (رضّى الله عنها) who said that Fatima (رضّى الله عنها) remained angry with Abu Bakr (رضّى الله عنه). Our response is three-fold.

Firstly:

If Fatima (رضّى الله عنها) remained angry until her death, this does not look bad for Abu Bakr (رضّى الله عنه), but rather it looks bad for Fatima (رضّى الله عنها). She was clearly in the wrong, and we have cited evidence for this from the Shia’s own Al-Kafi, which clearly stated that Prophets do not leave inheritance. Thus, Fatima (رضّى الله عنها) made an error, and if she never forgave Abu Bakr (رضّى الله عنه), then she is angry at a man wrongfully. And not just any man–but the Caliph of the Ummah. This makes Fatima (رضّى الله عنها) look whimsical. The Sahabah–including Abu Bakr (رضّى الله عنه)–used to give half of their wealth, and even more than that, in charity. An unbiased observor could say that if Fatima (رضّى الله عنها) remained adamant in her anger over Fadak being given as charity, then this only makes her look greedy. She should be willing to give this property as charity for the benefit of the emerging Muslim state.

It is for this reason that the Ahlus Sunnah makes excuses for Fatima (رضّى الله عنها) and gives her the benefit of the doubt, citing narrations that show that she indeed did become happy with Abu Bakr (رضّى الله عنه) near the end of her life. Perhaps it was that Aisha (رضّى الله عنها) did not know that Fatima (رضّى الله عنها) became happy with Abu Bakr (رضّى الله عنه) because he did not inform Aisha (رضّى الله عنها) about each and everything (such as when he placated Fatima). We take this opinion since it makes Fatima (رضّى الله عنها) look better, and not to make her look whimsical and greedy like the Shia narrative does. Furthermore, there are many narrations that indicate that this is indeed the case that Fatima (رضّى الله عنها) made good with Abu Bakr (رضّى الله عنه), so why should we ignore these?

Secondly:

The Shia keep saying that Fatima (رضّى الله عنها) carried a grudge “her whole life,” as if that was a very long time and thus somehow indicative of Abu Bakr’s grave mistake (رضّى الله عنه). Fatima (رضّى الله عنها) only lived six months after the Prophet’s death! So even if Abu Bakr (رضّى الله عنه) made Fatima (رضّى الله عنها) angry, her anger couldn’t have lasted more than a few months. This is not such a big deal, nor is it a long time. Perhaps she died so suddenly, within the span of a few months, that she did not get a chance to cool down; had she lived longer, then she would no doubt have let her anger subside. Who does not get into arguments with their siblings or other family members? Surely, a brother getting in an argument with a sister for a few months is not unheard of. But obviously the Shia are super human beings and they do not ever get into arguments with family members.

Thirdly:

It should be kept in mind that after the Prophet’s death, Fatima (رضّى الله عنها) was a highly emotional and distraught individual, since she loved the Prophet (صلّى الله عليه وآله وسلّم) so much and missed him. Even the Shia say that Fatima (رضّى الله عنها) was never happy for the rest of her life after the death of the Prophet (صلّى الله عليه وآله وسلّم); the Shia have exaggerated stories about how even Angel Jibraeel (عليه السلام) would comfort Fatima (رضّى الله عنها). So obviously, Fatima (رضّى الله عنها) was in a bad mood, and we cannot lay the entire blame on the shoulders of Abu Bakr (رضّى الله عنه); indeed, if the Shia want to lay the blame on someone, then lay it on Allah for taking away Fatima’s father. Her melancholy can be attributed to that, and we are not surprised then that she was extra sensitive towards others including the Caliph, who in her eyes, was replacing her father’s position as leader of the Muslims.

However, the most reliable position is that Fatima (رضّى الله عنها) reconciled with Abu Bakr (رضّى الله عنه). It should be noted that the Shia will oftentimes cite obscure sources and claim that they are “authoratative Sunni sources” or from so-called “reknowned Sunni historians”; nobody can verify these truly strange reports, and thus, we reject them as a basis for discussion on the matter of Fadak. Instead, we rely on the reliable reports which indicate that Fatima (رضّى الله عنها) died happy with Abu Bakr (رضّى الله عنه).

# A Similar Hadith for the Sahabah

The Prophet said:

“Allah, Allah! Fear Him with regard to my Sahabah! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!”

(Narrated from Abdallah ibn Mughaffal by Al-Tirmidhi by Ahmad with three good chains in his Musnad, al-Bukhari in his Tarikh, al-Bayhaqi in Shu`ab al-Iman, and others. Al-Suyuti declared it hasan in his Jami` al-Saghir #1442).

Therefore, if the Shia would insist that Abu Bakr (رضّى الله عنه) is to be criticized for angering Fatima (رضّى الله عنها), then based on this same logic, shouldn’t Fatima be criticized for her angering a Sahabi? Did not the Prophet say “whoever bears enmity for them, bears enmity with me”? Of course, the Ahlus Sunnah does interpret it in this way, but we are simply showing the flaw in the Shia logic. The Prophet praised many people, not only Fatima (رضّى الله عنها) and Ali (رضّى الله عنه) but also other Sahabah; the problem lies in the fact that the Shia stubbornly accept only those narrations in regards to certain people but reject similar Hadith in regards to others. It is only through this skewed interpretation and selective pick-and-choose mentality that the Shia are able to construct an imaginary paradigm pitting one friend of Allah against another.

In another similar Hadith, the Prophet said:

“Whoever loves Umar loves me. Whoever hates Umar hates me.” (At-Tabarani)

Therefore, we see that the Prophet said such words to many people he loved and the honor was not unique to Fatima (رضّى الله عنها). If the Shia propagandists would like to narrowly apply such a Hadith with regards to Fatima (رضّى الله عنها), then their entire paradigm falls apart if they consistently apply similar Hadith directed towards others loved by the Prophet. Indeed, what we see is that the approach of the Shia is overly simplistic and sophomoric. The Prophet’s statement was a general one, meaning simply that we should love the Sahabah, his Ahlel Bayt, etc, and not hate them. If I were to say that you should love your sister or your brother, this is speaking in general terms; no doubt, it is only inevitable–as is the nature of human–to get in a couple arguments or even fights now and then. The Prophet was merely emphacizing his love for these people and urging the people to love them in turn. If one were to criticize Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) for angering Fatima (رضّى الله عنها) over Fadak, then one could easily reply that Fatima (رضّى الله عنها) hated Umar (رضّى الله عنه) over Fadak and the Prophet warned against hating Umar (رضّى الله عنه). Of course, the Ahlus Sunnah does not apply the Hadith in the same myopic way as the Shia does, but we are simply showing how strange the Shia logic seems when applied consistently.

The Prophet also said:

“The Ansar! None loves them except a believer, and none hates them except a hypocrite. Whoever loves them, Allah loves him; and whoever hates them, Allah hates him.”

Once again, this is a general statement only; it cannot be interpreted to mean that no human being on earth can get in a disagreement or fight with any one of the Ansar. Instead, what is meant by the Hadith is that the Prophet has a close affinity and love for the Ansar, and that we should also share this, in general terms. The same is the case with the Hadith in regards to Fatima’s anger. It is something to be taken in general terms and it cannot be applied in the way that the Shia does in order to malign the First Caliph.

you've opened 2 topics with the same post, heres the link for the other exact post you made with a reply , ive copied and pasted it too just like you have demonstrated with your posts from a very unreliable site, you should reference the site atleast lol.

Edited by shia-gangsta
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As salam alaikum.

Firstly id like to welcome you to SHIA CHAT mashaAllah..where majority of us are Shia i believe.

I read your pre copy & paste writing and instantly see that your in need of some calmness. Im addressing you as a shia who WAS a extreme sunni for 8 years. I read and read sahih bukhari, shaih muslim, fiqh and other such topics from the moments i took my testimony of faith, i read long hours in darkness of the night and in the bright summer light filling my head and memory with all that i was told i should know. But i doing what i did for 8 years, following the ulama of the sunni scholars min saudi ... i didnt see infront of me the Most Important People to Prophet Mohammed pbuh.. Ahle Bayt - His Family...may Allah be pleased with them all ameen.

O sister/brother i give you this nasihah ( advice as sunni people say,) ... Open your heart to the true Islam, search beyond the scholars of the ulama and read of the Ahle Bayt... who really is Fatima (as) who is Hussain (a) who is Hasan (a) ... Why keep your heart and mind closed when Allah has told us to not follow blindly but to search and know the truth and hold tight to the rope of Allah ( Sunni say this is Quran and Sunnah, Shia say this is Prophet Mohammed and His teachings and Ahle Bayt.) Logically thinking it makes more sense to take Islam from the people who were in the HouseHold of Prophet Mohammed than people who were not living with him 24 hours a day... im sure His daughter knew better of her father than a person who walked outside their home because she viewed at all times doing various duties for his family and wider community.

May Allah have brought you here to show you the Pure Islam that you have not seen infront of you before. May Allah forgive us all for being blind sighted by the nafs of men and by the nafs of ourself. May Allah allow us to complete this beautiful Holy Month of Shahar Ar Ramadhan in His pleasure and in doing deeds that only please Him. Allah humma salli ala Mohammed wa ala Alee Mohammed kama salayta ala Ibrahim wa ala Alee Ibrahim, Innaka Hameedon Majeed. Ameen.

Please feel free to communicate with anyone..the learnt people here inshaAllah will be able to help you or direct you to those who have more ilm. Wa Allahu alim.

Fee Aman Allah

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I've merged the multiple topics.

She was clearly in the wrong, and we have cited evidence for this from the Shia’s own Al-Kafi, which clearly stated that Prophets do not leave inheritance.

I couldn't find this evidence in the entire article. You mind pointing out where this was mentioned?

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It is narrated on the authority of Abu Abdullah Jafar Al-Sadiq: A miserable of the miserables came to Fatima, the daughter of the Messenger of Allah, and said to her: “Did you not know that Ali proposed to marry (Khataba) the daughter of Abu Jahl?” She said: “Is it true what you say? He said three times: “What I say is true.” Jealousy entered into her (heart) to an extent she could not control, for Allah has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murabit and Muhajir in the way of Allah.

He said: And Fatima’s anguish became severe and she remained thinking about it until night time…she moved to her father’s residence. Ali came to his residence and did not see Fatima and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allah willed, and he collected some of the sand in the Masjid and laid on it.

When the Prophet saw how sad and anguished Fatima was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making Rukoo and Sujood, and after every time he completed two Raka he made Du’a that Allah remove what Fatima had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said: “O daughter, rise!” So she rose and the Prophet carried Al-Hassan and she carried Al-Hussain and took hold of Umm Kulthoom’s hand until they reached Ali while he was sleeping.

The Prophet put his foot on Ali, pinched him, and said: “Rise Abu Turab! You have disturbed many a resting person. Call for me Abu Bakr from his house and Umar from his Majlis and Talha.” So Ali went and got them from their houses and they gathered around the Messenger of Allah.

The Messenger of Allah then said: “O Ali! Do you not know that Fatima is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allah, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death.”

(source: Ibn Babveh Al Qummi’s “Elal Al-Sharae’”, pp.185-186, Al-Najaf Print; also narrated in Majlisi “Bihar” 43/201-202)

(...................)

what a <censur> you have made copy paste :lol:

Holy Prophet (s.w.s) had stated: “Do not find faults in Ali

Sunni References:

Imam Nasiruddin Albaani declared it ‘Hasan’ in Silsilat al-Ahadith al-Sahiha, Volume 5 page 262.

Edited by Rasul
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is jealousy not a sin? an uncleanliness?

was not sayyeda tahira (sa) kept away from uncleanliness, via the verse of tatheer:

[33.33] And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Apostle. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

how can she have been jealous if she was protected from uncleanliness? this means that the hadith is rejected surely?

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.

This hadis proves what Ahl al-Bayt (as) believed about Abu Bakr and Omar...

It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus who said: Abu Bakr (Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you (Ali and Abbass) thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I [umer] have become) the successor of the Messenger of Allah (may peace be upon him) and Abu Bakr (Allah be pleased with him), you (Ali) thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true, virtuous, well-guided and a follower of truth. .......

Sunni references:

Sahih Muslim , Book 19, Number 4349

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is jealousy not a sin? an uncleanliness?

was not sayyeda tahira (sa) kept away from uncleanliness, via the verse of tatheer:

[33.33] And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Apostle. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

how can she have been jealous if she was protected from uncleanliness? this means that the hadith is rejected surely?

Mashalah! enough said.

Hadith need to autherised by looking at what the Quran says. This guy clearly hasnt got a mind of his own and doesnt use his own logic.

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* Three more refutations

The Shia will never agree with us that Fatima (ÑÖøì Çááå ÚäåÇ) became pleased with Abu Bakr (ÑÖøì Çááå Úäå), and they will adamantly claim that Fatima (ÑÖøì Çááå ÚäåÇ) was angry with Abu Bakr (ÑÖøì Çááå Úäå) for the rest of her life. They will quote Aisha (ÑÖøì Çááå ÚäåÇ) who said that Fatima (ÑÖøì Çááå ÚäåÇ) remained angry with Abu Bakr (ÑÖøì Çááå Úäå). Our response is three-fold.

Firstly:

If Fatima (ÑÖøì Çááå ÚäåÇ) remained angry until her death, this does not look bad for Abu Bakr (ÑÖøì Çááå Úäå), but rather it looks bad for Fatima (ÑÖøì Çááå ÚäåÇ). She was clearly in the wrong, and we have cited evidence for this from the Shia’s own Al-Kafi, which clearly stated that Prophets do not leave inheritance. Thus, Fatima (ÑÖøì Çááå ÚäåÇ) made an error, and if she never forgave Abu Bakr (ÑÖøì Çááå Úäå), then she is angry at a man wrongfully. And not just any man–but the Caliph of the Ummah. This makes Fatima (ÑÖøì Çááå ÚäåÇ) look whimsical. The Sahabah–including Abu Bakr (ÑÖøì Çááå Úäå)–used to give half of their wealth, and even more than that, in charity. An unbiased observor could say that if Fatima (ÑÖøì Çááå ÚäåÇ) remained adamant in her anger over Fadak being given as charity, then this only makes her look greedy. She should be willing to give this property as charity for the benefit of the emerging Muslim state.

It is for this reason that the Ahlus Sunnah makes excuses for Fatima (ÑÖøì Çááå ÚäåÇ) and gives her the benefit of the doubt, citing narrations that show that she indeed did become happy with Abu Bakr (ÑÖøì Çááå Úäå) near the end of her life. Perhaps it was that Aisha (ÑÖøì Çááå ÚäåÇ) did not know that Fatima (ÑÖøì Çááå ÚäåÇ) became happy with Abu Bakr (ÑÖøì Çááå Úäå) because he did not inform Aisha (ÑÖøì Çááå ÚäåÇ) about each and everything (such as when he placated Fatima). We take this opinion since it makes Fatima (ÑÖøì Çááå ÚäåÇ) look better, and not to make her look whimsical and greedy like the Shia narrative does. Furthermore, there are many narrations that indicate that this is indeed the case that Fatima (ÑÖøì Çááå ÚäåÇ) made good with Abu Bakr (ÑÖøì Çááå Úäå), so why should we ignore these?

Secondly:

The Shia keep saying that Fatima (ÑÖøì Çááå ÚäåÇ) carried a grudge “her whole life,” as if that was a very long time and thus somehow indicative of Abu Bakr’s grave mistake (ÑÖøì Çááå Úäå). Fatima (ÑÖøì Çááå ÚäåÇ) only lived six months after the Prophet’s death! So even if Abu Bakr (ÑÖøì Çááå Úäå) made Fatima (ÑÖøì Çááå ÚäåÇ) angry, her anger couldn’t have lasted more than a few months. This is not such a big deal, nor is it a long time. Perhaps she died so suddenly, within the span of a few months, that she did not get a chance to cool down; had she lived longer, then she would no doubt have let her anger subside. Who does not get into arguments with their siblings or other family members? Surely, a brother getting in an argument with a sister for a few months is not unheard of. But obviously the Shia are super human beings and they do not ever get into arguments with family members.

Thirdly:

It should be kept in mind that after the Prophet’s death, Fatima (ÑÖøì Çááå ÚäåÇ) was a highly emotional and distraught individual, since she loved the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) so much and missed him. Even the Shia say that Fatima (ÑÖøì Çááå ÚäåÇ) was never happy for the rest of her life after the death of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã); the Shia have exaggerated stories about how even Angel Jibraeel (Úáíå ÇáÓáÇã) would comfort Fatima (ÑÖøì Çááå ÚäåÇ). So obviously, Fatima (ÑÖøì Çááå ÚäåÇ) was in a bad mood, and we cannot lay the entire blame on the shoulders of Abu Bakr (ÑÖøì Çááå Úäå); indeed, if the Shia want to lay the blame on someone, then lay it on Allah for taking away Fatima’s father. Her melancholy can be attributed to that, and we are not surprised then that she was extra sensitive towards others including the Caliph, who in her eyes, was replacing her father’s position as leader of the Muslims.

However, the most reliable position is that Fatima (ÑÖøì Çááå ÚäåÇ) reconciled with Abu Bakr (ÑÖøì Çááå Úäå). It should be noted that the Shia will oftentimes cite obscure sources and claim that they are “authoratative Sunni sources” or from so-called “reknowned Sunni historians”; nobody can verify these truly strange reports, and thus, we reject them as a basis for discussion on the matter of Fadak. Instead, we rely on the reliable reports which indicate that Fatima (ÑÖøì Çááå ÚäåÇ) died happy with Abu Bakr (ÑÖøì Çááå Úäå).

I just wanted to address your three more refutations, which are very horrific in terms of what you are implying. An astighfar is definitely in order for this.

First, you say staying mad with Abu Bakr is actually a fault of Fatima (as) because she in fact was clearly wrong and was just being greedy. And then you falsely claim hadiths from al Kafi.

By making claims of Fatima being greedy for Fadak and therefore wrong in pursuing this matter with Abu Bakr, you reject even the minimum of her status given to her by the Sunnis. Even your ulama agree she is the Leader of the Women of the Worlds, Leader of the Women of Jannah, etc. Did Fatima (as) not know this? Because why would she be after a piece of land in this world when we have RasulAllah (pbuh) saying she is one of the leaders of Jannah? How does this even make sense in refutation that the fault was with Fatima? In fact, we see clearly that she indeed was furious with Abu Bakr and for her to stay angry like this Abu Bakr must have done SOMETHING wrong. Or do you think that Fatima (as) was not above controlling her emotions when it comes to Shari'ah? Wasn't it for her controlling all of her desires that she was bestowed these honorable positions?

Furthermore, again, even you agree that Fatima is of the Ahlul Bayt whom Allah (SWT) purified. If you don't believe that this purification was of ismah then was it at least of being kept away from such petty sins as greed and ignorance? Do you understand the treachourness of your claim that Fatima (as) being angry was actually a fault of herself?

Even further, assuming she did stay mad at Abu Bakr the whole period of her life, isn't she not recognizing the Imam of her time, a sin worthy of Jahanam? So, is the Leader of the Women of Jannah supposed to be in Jahanam?

You might say that it is because of these reasons that excuses are made. But you don't seem to understand the misguidance in your excuses and this is the downfall of Sunnism. Just because hadiths show us that these, among others, important individuals had a strong hatred for each other, you make hundreds of excuses to justify their actions. Why? What is wrong in accepting that after RasulAllah (pbuh) individuals made disastrous mistakes? I mean, making excuses for their mistakes is not learning from them at all. Why are you ignoring the past like this? And if you are going to ignore it, fine, but then why try to change it and follow it like all bad things that happened were actually not significant at all?

Second, you talk about her staying mad for the rest of her life is not a big deal because it wasn't a long time. So apparently quantity is very important to you. Well, let's put it a different way, quantitatively. Fatima (as) was mad for 100% of the 6 months she lived after RasulAllah (pbuh) at Abu Bakr. Doesn't sound as nice anymore, huh? And who are you to say that if she lived longer, she surely would have calmed down. What would have changed had she lived longer? And if her staying mad was truly a sin, and she is the Leader of Jannah, wouldn't Allah (SWT) prolong her life to the extent that she can cool down and relieve herself of this sin? But no, you are of the belief that she actually did cool down and was pleased with Abu Bakr. If this is true, why is A'ishah, despite having knowledge about the other events of the community, not know about the sudden acceptance of Abu Bakr by Faitma? We know that she at least knew Fatima was angered with Abu Bakr, right? Wouldn't A'ishah be concerned when Fatima died that she died with an anger and grudge towards Abu Bakr, her father? Or did A'isha not care about the grudges of Fatima? Do you not see the contradictions in these hadiths? And if this is a special example where A'isha really didn't know about the actual affairs, what other affairs and rulings did she give without being aware of the full situation? She was supposed to stay in her house after all.

Thirdly, you attempt to completely wash away the issue as if this was all due to Faitma (as) losing her father. Didn't Abu Bakr also lose his most closest friend and brother? Couldn't he also have done things in this depressed state? Or how depressed was he? Did he have to suck it up for the Ummah? Didn't Fatima (as) also have to suck it up when it came to speaking with Abu Bakr about Fadak? Because she truly knew her right was being confiscated? Again, with these refutations you forget Fatima's status and look for an easier way out to dress up history as some sort of fun loving, peaceful coexistence that only appears confusing because of these jahil Rawafidh

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The first poster is clearly a propagandist for his sect.

Even though Abu Bakr (ÑÖøì Çááå Úäå) was in the right, he nonetheless had the nobility and chivalry to continue trying to please Fatima (ÑÖøì Çááå ÚäåÇ), despite the fact that she was in the wrong.

Most people would not see nobility or chivalry in a person who clearly oppressed the Ahlul Bayt.

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(salam)

What better known as Al-Sadooq? :wacko: sounds more like a Wahabi too me or a Wahabi who payed him to write that. It's not like it's first time they do it.

"The Prophet put his foot on Ali, pinched him" hahah what? Are you telling me that the prophet (pbuh) did that. How can any prophet do that?

Why is it so hard to understand that this text you brought here is a lie??

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Abu Bakr was unjust in the Saqifa. He misinterpreted that hadith about prophets not leaving any inheritance cynically used it to deny fatima (as) fadak. Fatima (as) was angry for a just cause.

Here read thru this old thread

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There is a great irony in the Shia mentioning this Hadith. What they don’t know is the context of this Hadith. Once the Shia is made aware of the context of this Hadith, he is shocked and will then realize that he has shot himself in the foot by bringing up this Hadith. The Prophet (صلّى الله عليه وآله وسلّم) addressed the above statement (”…he who makes her angry, makes me angry”) to Ali (رضّى الله عنه) who had angered Fatima (رضّى الله عنها) in a very famous incident. This incident is narrated by the esteemed founding father of Shia theology, Ibn Babaveh Al-Qummi, better known as Al-Sadooq. In his book, Al-Sadooq relayed the following narration on the authority of Imam Jafar as-Sadiq.

It is narrated on the authority of Abu Abdullah Jafar Al-Sadiq: A miserable of the miserables came to Fatima, the daughter of the Messenger of Allah, and said to her: “Did you not know that Ali proposed to marry (Khataba) the daughter of Abu Jahl?” She said: “Is it true what you say? He said three times: “What I say is true.” Jealousy entered into her (heart) to an extent she could not control, for Allah has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murabit and Muhajir in the way of Allah.

He said: And Fatima’s anguish became severe and she remained thinking about it until night time…she moved to her father’s residence. Ali came to his residence and did not see Fatima and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allah willed, and he collected some of the sand in the Masjid and laid on it.

When the Prophet saw how sad and anguished Fatima was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making Rukoo and Sujood, and after every time he completed two Raka he made Du’a that Allah remove what Fatima had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said: “O daughter, rise!” So she rose and the Prophet carried Al-Hassan and she carried Al-Hussain and took hold of Umm Kulthoom’s hand until they reached Ali (as) while he was sleeping.

The Prophet put his foot on Ali, pinched him, and said: “Rise Abu Turab! You have disturbed many a resting person. Call for me Abu Bakr from his house and Umar from his Majlis and Talha.” So Ali went and got them from their houses and they gathered around the Messenger of Allah.

The Messenger of Allah then said: “O Ali! Do you not know that Fatima is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allah, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death.”

(source: Ibn Babveh Al Qummi’s “Elal Al-Sharae’”, pp.185-186, Al-Najaf Print; also narrated in Majlisi “Bihar” 43/201-202)

This story is not only narrated by the Shia founding father Al-Qummi, but it is also narrated by Al-Majlisi in his book Jala Al-Eoyon. There are not many scholars of the Shia considered more authoratative than Al-Qummi and Al-Majlisi, and both narrate this story.

It was actually Ali (رضّى الله عنه) who had angered Fatima (رضّى الله عنها), and consequently, the Prophet (صلّى الله عليه وآله وسلّم) chastised him by saying that whoever angers Fatima (رضّى الله عنها) angers him. According to the Shia narration above, the Prophet (صلّى الله عليه وآله وسلّم) even “put his foot on Ali” and “pinched him.” Not only this, but the Prophet (صلّى الله عليه وآله وسلّم) rounded up some of the Sahabah in order to publically chastise Ali (رضّى الله عنه) on the matter. Hence, if the Shia would like to condemn Abu Bakr (رضّى الله عنه) for angering Fatima (رضّى الله عنها), then what about this incident in which Ali (رضّى الله عنه) does so? In fact, the very statement that the silly Shia use against us is in fact the same statement that was used by the Prophet (صلّى الله عليه وآله وسلّم) as a chastisement of Ali (رضّى الله عنه)!

And this was not the only time that Ali (رضّى الله عنه) angered Fatima (رضّى الله عنها). According to Shia sources, we see several other instances. On one occassion, she was angry with Ali (رضّى الله عنه) because she saw his head in the lap of a slave girl that was given to him as a gift. She even left him for awhile and went to her father’s house, which is something that females do when they are upset with their husbands or they are facing marital problems.

Al-Qummi and Al-Majlisi narrated on the authority of Abu Thar: I migrated with Jafar ibn Abi Talib to Abyssynia. A slave girl worth 4,000 dirhams was given to Jafar as a gift. When we came to Medinah he gave it to Ali as a gift that she may serve him. Ali kept her in Fatima’s house. One day Fatima entered and saw that his head was in the girl’s lap. She said: “O Abu Al-Hasan! Have you done it!?” He said: “O daughter of Muhammad! I have done nothing, so what is it that you want?” She said: “Do you allow me to go to my father’s house?” He said: “I will allow you.” So she wore her Jilbab and went to the Prophet.

(source: Ibn Babaveh Al-Qummi’s “Elal Al-Sharae’”, p.163; it is also narrated in Bihar Al-Anwar, pp.43-44, Chapter on “How her life with Ali was”)

The Shia say that Fatima (رضّى الله عنها) was angry at Abu Bakr (رضّى الله عنه) in the incident of Fadak, but what about their own narrations that say that she was also angry at Ali (رضّى الله عنه) at the same time? We read the following, as narrated by Al-Majlisi’s Haqq-ul-Yaqeen as well as in Al-Tusi’s Amali:

“When Fatima asked for Fadak from Abu Bakr and he refused to give it to her, she returned full of anger that could not be described and she was sick; and she was angry with Ali because he refused to help her.” (Al-Majlisi’s Haqq-ul-Yaqeen, pp.203-204; also recorded in Al-Tusi’s Amali, p.295)

Thus, based on the simple fact that Ali (رضّى الله عنه) made Fatima (رضّى الله عنها) angry on more than one occassion, we arrive at the following conclusions:

1) The Prophet’s saying “whoever disturbs her, disturbs me” is addressed to Ali (رضّى الله عنه) but the Shia use it only for Abu Bakr (رضّى الله عنه); if this statement involved punishment from Allah then it would certainly befall Ali (رضّى الله عنه) before Abu Bakr (رضّى الله عنه).

2) There are other incidents (narrated by the well-reknowned Al-Majlisi, Al-Tusi, Al-Erbali, and others) that occurred in which Ali (رضّى الله عنه) angered Fatima (رضّى الله عنها). What is the Shia response to this anger? Whatever response they use to defend Ali (رضّى الله عنه), then we could use the same response to defend Abu Bakr (رضّى الله عنه).

* No obedience In transgression

When the Shia try to condemn Abu Bakr (رضّى الله عنه) by bringing up the Prophet’s words (صلّى الله عليه وآله وسلّم) about making Fatima (رضّى الله عنها) angry, we ask these mindless Shia to think of similar Hadith and Quranic exhortations about not making one’s parents angry. The Prophet has said that if a person makes his parents angry, then this will anger Allah. We are told that if we disobey or anger our parents, we disobey and anger Allah. However, what if a parent asks his daughter not to wear the Hijab, and what if he gets angry if she does wear it? Would it then be sinful for the girl to continue wearing Hijab? Of course not! The Prophet (صلّى الله عليه وآله وسلّم) said:

“There is no obedience in transgression. Verily, obedience is in good deeds [only].” (Sahih Bukhari, Muslim)

We cannot obey another human being above Allah and His Messenger. So how could Abu Bakr (رضّى الله عنه) place the words of Fatima (رضّى الله عنها) above that of the Messenger of Allah (صلّى الله عليه وآله وسلّم) who clearly said that Prophets do not leave behind inheritance?

* Fatima’s anger (رضّى الله عنها) in context

It should be noted that Fatima (رضّى الله عنها) is not God. Her anger does not decide who will go to Paradise and who will not. Not even the Prophet (صلّى الله عليه وآله وسلّم) is God; nor will his anger decide who will go to Paradise and who will not. If the Shia ask us proof of this claim, then we give them the example of Washu who killed the Prophet’s uncle, Hamza (رضّى الله عنه). Washu would later convert to Islam and repent for his crimes; even still, the Prophet (صلّى الله عليه وآله وسلّم) could not help but feel anger when he saw the face of the man who killed his uncle. However, this was only the personal feeling of the Prophet (صلّى الله عليه وآله وسلّم). It does not mean that Washu would be condemned to Hell-Fire for crimes that he committed prior to his conversion to Islam.

In any case, Fatima’s anger (رضّى الله عنها) is not the factor which decides who goes to Paradise and who burns in Hell-Fire. If Fatima’s anger (رضّى الله عنها) is based on something which is wrong from a Shariah standpoint [i.e. Fadak], then how can this be the reason for Abu Bakr’s condemnation (رضّى الله عنه)? Fatima (رضّى الله عنها) was angry at Ali (رضّى الله عنه) on at least one occassion: Ali (رضّى الله عنه) greatly upset Fatima (رضّى الله عنها) on many occassions, and even there were incidents in which she was so angry that she left Ali’s house (رضّى الله عنه) and went to stay with her father. Do we condemn Ali (رضّى الله عنه) as a Kaffir now?

The truth of the matter is that people–even loved ones–get in arguments. We have yet to see a husband who does not get in arguments with his wife. Siblings fight all the time, and parents get angry at their children. We even have the example of Prophet Musa (عليه السلام) who lost patience with Khidr (عليه السلام), and yet we find that these are amongst the best of people as mentioned in the Quran (and “infallible” according to the Shia). Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) got in arguments, and yet we know that they were best of friends. Likewise, we believe that Ali (رضّى الله عنه) got in arguments with Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه). And the Ahlus Sunnah has no issue with this, so why do the Shia suddenly think we would cower at the site of anyone getting in one argument with Fatima (رضّى الله عنها)?

The Shia exploit the Hadith about whoever makes Fatima (رضّى الله عنها) angry makes the Prophet (صلّى الله عليه وآله وسلّم) angry. The Shia believe that the same is true of Ali (رضّى الله عنه), that whoever makes him angry also makes the Prophet (صلّى الله عليه وآله وسلّم) angry. Likewise, the Ahlus Sunnah believes that whoever upsets the Sahabah makes the Prophet (صلّى الله عليه وآله وسلّم) angry. Thus, the Hadith about angering Fatima (رضّى الله عنها) must be taken into the appropriate context and cannot be taken in such simplistic and stark terms.

Furthermore, Abu Bakr (رضّى الله عنه) was the Caliph of the Ummah; this is the highest rank possible, and all the subjects must obey him. As such, he deserved the respect and obedience of his subjects, of which includes Fatima (رضّى الله عنها). As such, if the Shia want to argue that Abu Bakr (رضّى الله عنه) should have been careful about angering Fatima (رضّى الله عنها), an unbiased observer could easily argue that it was Fatima (رضّى الله عنها) who should have been careful of angering the Caliph of the Muslims who by the Shariah was at a rank higher in status than anyone else. If the Shia want to argue that Fatima’s position (رضّى الله عنها) is higher due to the fact that she is leader of the women of Paradise, then we can also say that Aisha’s position (رضّى الله عنها) is higher than that of Ali’s (رضّى الله عنه) based on the fact that she is “Mother of the Believers” as mentioned in the Quran.

Of course, the Ahlus Sunnah does not judge the Companions and relatives of the Prophet (صلّى الله عليه وآله وسلّم), unlike the Shia slanderers. Hence, we do not criticize Fatima (رضّى الله عنها); we think she made a sincere mistake, and nothing more. The Shia propagandists will now resort to rhetoric and emotional arguments whereby they will ask if it is possible that the daughter of the Prophet–who was raised by him–could possibly not know a Hadith or make such a grievous mistake. By this same logic, one could defend all of the actions of Aisha (رضّى الله عنها), for she was the wife of the Prophet who was married to him at the tender age of six. So if the Shia ask why we say Fatima (رضّى الله عنها) made a mistake, we ask the Shia why they say Aisha (رضّى الله عنها) made mistakes (and even worse according to the Shia).

The reality is that any human being–even the greatest of Muslims–is capable of making mistakes. We reject the concept of infallibility; it is a form of exaggeration and an extension of Shirk, whereby the quality of Allah (i.e. perfection) is given to humans. Fatima (رضّى الله عنها) did not know of the Prophet’s Hadith which forbade inheritance from him. Thus, her demand for Fadak was not based out of sin, but rather out of a sincere mistake; mistakes are made by everyone, even the most pious individuals.

* Fatima (رضّى الله عنها) reconciled with Abu Bakr (رضّى الله عنه)

In any case, it was only initially that Fatima (رضّى الله عنها) was angry at Abu Bakr (رضّى الله عنه). The Shia endeavour to capitalize on her feelings to convey the idea that because she was wronged, she had directed that Abu Bakr (رضّى الله عنه) should not attend her Janaazah and that she remained angry with him until her demise. We do not agree with this narrative, and we believe that Fatima (رضّى الله عنها) eventually became pleased with Abu Bakr (رضّى الله عنه).

Abu Bakr (رضّى الله عنه) was not motivated by ill-feeling or malice for Fatima (رضّى الله عنها) in the dispute regarding inheritance. In fact, placating her, Abu Bakr (رضّى الله عنه) frequently said:

“By Allah! Oh daughter of Rasool-Allah! Kindness to the relatives of Rasool-Allah is more beloved to me than my kindness with my own relatives.”

According to both Sunni and Shia narrations, Abu Bakr (رضّى الله عنه) was greatly saddened by Fatima’s displeasure (رضّى الله عنها). He went to great lengths to please her while remaining firm on the Shariah. He went to her home, stood at her door in the midday sun and asked Ali (رضّى الله عنه) to be his intercessor in his sincere attempt to placate and please Fatima (رضّى الله عنها). Ultimately, she became pleased with him and accepted his decision. These narrations appear in Madaarijun Nubuwwah, Kitaabul Wafaa, Baihaqi and in the commentaries of Mishkaat.

Kitaabul Muwaafiqah narrates that Anaani said:

“Abu Bakr came to the door of Fatima in the midday sun and said: ‘I shall not leave from here as long as the daughter of Rasool-Allah remains displeased with me. Ali came to Fatima and giving her an oath urged her to become pleased. Then she became pleased (with Abu Bakr).”

Shia records also confirm that Fatima (رضّى الله عنها) became pleased with Abu Bakr (رضّى الله عنه). The Shia author of Hujjaajus Saalikeen states:

“Verily, when Abu Bakr saw that Fatima was annoyed with him, shunned him and did not speak to him after this on the issue of Fadak, he was much aggrieved on account of this. He resolved to please her. He went to her and said: ‘Oh daughter of Rasool-Allah! You have spoken the truth in what you have claimed, but I saw Rasool-Allah distributing it (i.e. the income of Fadak). He would give it to the Fuqaraa, Masaakeen and wayfarers after he gave your expenses and expenses of the workers.’ She then said: ‘Do with it as my father, Rasool-Allah had done.’ Abu Bakr said: ‘I take an oath by Allah for you! It is incumbent on me to do with it what your father used do with it.’ Fatima said: ‘ By Allah! You should most certainly do so.’ Abu Bakr said: ‘ By Allah! I shall most certainly do so.’ Fatima said: ‘O Allah! Be witness.’ Thus, she became pleased with this and she took a pledge from Abu Bakr. Abu Bakr would give them (Fatima and others of the Ahlel Bayt) expenses therefrom and distribute the balance to the Fuqaraa, Masaakeen and wayfarers.”

In the very reliable narration of Sunan Al-Bayhaqi, we read:

“When Fatima became ill, Abu Bakr came to her and asked for permission to enter. So Ali said, ‘O Fatima, this is Abu Bakr asking for permission to enter.’ She answerd, ‘Do you want me to give him permission?’ He said, ‘Yes.’ So she allowed him (to enter), and he came in seeking her pleasure, so he told her: ‘By Allah, I only left my home and property and my family seeking the pleasure of Allah and His Messenger and you, O Ahlel Bayt.’ So he talked to her until she was pleased with him.” (Sunan Al-Bayhaqi)

This Hadith is narrated by Bayhaqi in al Sunan al Kubra (6:300-301) and Dala’il al-Nubuwwa (7:273-281) who said: “It is narrated with a good (hasan) chain.” Muhibb al Din al-Tabari cited it in al Riyad Al Nadira (2:96-97 #534) and Dhahabi in the Siyar (Ibid). Ibn Kathir states it as Sahih in his Al Bidayah and Ibn Hajar in his Fath Al Bari.

How do we reconcile this Hadith with the Hadith narrated in Sahih Bukhari? This is a commonly used Hadith by the Shia propagandist:

Sahih Bukhari, Volume 4, Book 54, Number 325:

Narrated by Aisha:

After the death of Allah’s Apostle, Fatima–the daughter of Allah’s Apostle–asked Abu Bakr As-Siddiq to give to her what was her share of inheritance from what Allah’s Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, “Allah’s Apostle said, ‘Our property will not be inherited; whatever we (i.e. prophets) leave is Sadaqah (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude until she died. Fatima remained alive for six months after the death of Allah’s Apostle.”

Both this Hadith and the Hadith stated earlier in Bayhaqi have been deemed to be authentic narrations by the Hadith scholars. Therefore, how do we reconcile the two? The explanation is simple: Aisha (رضّى الله عنها) may not have known that Fatima (رضّى الله عنها) had reconciled with Abu Bakr (رضّى الله عنه). Aisha (رضّى الله عنها) was not present at that moment, so she was unaware of it. This does not mean that the event did not take place. Furthermore–and this point cannot be stressed enough–the Hadith narrated by Aisha (رضّى الله عنها) really means that Fatima (رضّى الله عنها) did not speak to Abu Bakr (رضّى الله عنه) again about the issue of Fadak, not necessarily that she did not speak to him again at all.

Even though Abu Bakr (رضّى الله عنه) was in the right, he nonetheless had the nobility and chivalry to continue trying to please Fatima (رضّى الله عنها), despite the fact that she was in the wrong. The Shia propagandist will oftentimes show narrations that show that Abu Bakr (رضّى الله عنه) regretted his causing Fatima (رضّى الله عنها) to be angry. We find nothing wrong in this, and we give the Shia the example of Ali (رضّى الله عنه) who sought the good pleasure of Aisha (رضّى الله عنها) after the Battle of the Camel. In both situations, Abu Bakr (رضّى الله عنه) and Ali (رضّى الله عنه) were in the right, but they went to seek the good pleasure of the women, both of whom were close to the Prophet (صلّى الله عليه وآله وسلّم).

Regarding the claim that Fatima (رضّى الله عنها) was averse to Abu Bakr (رضّى الله عنه) attending her burial, this is also baseless. She was buried secretly during the night by Ali (رضّى الله عنه) in accordance with her wish. She was a lady of extreme modesty and shame. She dreaded any ghair-mahram viewing her body even after death. According to authentic narrations she said during her last illness that she felt ashamed that her body be washed after death among ghair-mahrams without Purdah. In response, Asma Bint Amees (رضّى الله عنها) explained that she had seen one woman’s body in Abyssinia whose corpse was concealed with date-branches. Fatima (رضّى الله عنها) requested her to prepare such a purdah in her presence. This she did.

When Fatima (رضّى الله عنها) saw the purdah, she became delighted and smiled. This was the first occasion she had smiled since the demise of the Prophet (صلّى الله عليه وآله وسلّم). She instructed Asma (رضّى الله عنها) to give her body ghusl after death and besides Ali (رضّى الله عنه) no one else should be present. This was the reason for the secrecy surrounding her burial. It should also be noted that Asma (رضّى الله عنها) was the wife of Abu Bakr (رضّى الله عنه), which serves as another evidence that Fatima (رضّى الله عنها) resolved her issue with Abu Bakr (رضّى الله عنه) before her death.

(In any case, it is a blessing of Allah that we do not know the site of Fatima’s grave [رضّ الله عنها]. Had we known, the polythiestic Shia would definitely go to her grave and do Shirk like they always do! Allah saved her from this horrible fate, of being worshipped, especially by ghair-mahram men.)

Furthermore, although Abu Bakr (رضّى الله عنه) did not attend the burial of Fatima (رضّى الله عنها), Ali (رضّى الله عنه) asked Abu Bakr (رضّى الله عنه)–on the basis that he was Caliph–to conduct the Janaazah prayer. Consequently, Abu Bakr (رضّى الله عنه) performed the Janaazah prayer. It is stated in the book Fasl ul-Hitab:

“Upon Hadhrat Ali’s request, Hadhrat Abu Bakr became the imam and conducted the namaz (of Janaazah) for her with four takbirs.”

Thus, it cannot be said that Fatima (رضّى الله عنها) had said that Abu Bakr (رضّى الله عنه) should not lead the Janaazah, since Ali (رضّى الله عنه) is the one who asked Abu Bakr (رضّى الله عنه) to do it in the first place!

* Three more refutations

The Shia will never agree with us that Fatima (رضّى الله عنها) became pleased with Abu Bakr (رضّى الله عنه), and they will adamantly claim that Fatima (رضّى الله عنها) was angry with Abu Bakr (رضّى الله عنه) for the rest of her life. They will quote Aisha (رضّى الله عنها) who said that Fatima (رضّى الله عنها) remained angry with Abu Bakr (رضّى الله عنه). Our response is three-fold.

Firstly:

If Fatima (رضّى الله عنها) remained angry until her death, this does not look bad for Abu Bakr (رضّى الله عنه), but rather it looks bad for Fatima (رضّى الله عنها). She was clearly in the wrong, and we have cited evidence for this from the Shia’s own Al-Kafi, which clearly stated that Prophets do not leave inheritance. Thus, Fatima (رضّى الله عنها) made an error, and if she never forgave Abu Bakr (رضّى الله عنه), then she is angry at a man wrongfully. And not just any man–but the Caliph of the Ummah. This makes Fatima (رضّى الله عنها) look whimsical. The Sahabah–including Abu Bakr (رضّى الله عنه)–used to give half of their wealth, and even more than that, in charity. An unbiased observor could say that if Fatima (رضّى الله عنها) remained adamant in her anger over Fadak being given as charity, then this only makes her look greedy. She should be willing to give this property as charity for the benefit of the emerging Muslim state.

It is for this reason that the Ahlus Sunnah makes excuses for Fatima (رضّى الله عنها) and gives her the benefit of the doubt, citing narrations that show that she indeed did become happy with Abu Bakr (رضّى الله عنه) near the end of her life. Perhaps it was that Aisha (رضّى الله عنها) did not know that Fatima (رضّى الله عنها) became happy with Abu Bakr (رضّى الله عنه) because he did not inform Aisha (رضّى الله عنها) about each and everything (such as when he placated Fatima). We take this opinion since it makes Fatima (رضّى الله عنها) look better, and not to make her look whimsical and greedy like the Shia narrative does. Furthermore, there are many narrations that indicate that this is indeed the case that Fatima (رضّى الله عنها) made good with Abu Bakr (رضّى الله عنه), so why should we ignore these?

Secondly:

The Shia keep saying that Fatima (رضّى الله عنها) carried a grudge “her whole life,” as if that was a very long time and thus somehow indicative of Abu Bakr’s grave mistake (رضّى الله عنه). Fatima (رضّى الله عنها) only lived six months after the Prophet’s death! So even if Abu Bakr (رضّى الله عنه) made Fatima (رضّى الله عنها) angry, her anger couldn’t have lasted more than a few months. This is not such a big deal, nor is it a long time. Perhaps she died so suddenly, within the span of a few months, that she did not get a chance to cool down; had she lived longer, then she would no doubt have let her anger subside. Who does not get into arguments with their siblings or other family members? Surely, a brother getting in an argument with a sister for a few months is not unheard of. But obviously the Shia are super human beings and they do not ever get into arguments with family members.

Thirdly:

It should be kept in mind that after the Prophet’s death, Fatima (رضّى الله عنها) was a highly emotional and distraught individual, since she loved the Prophet (صلّى الله عليه وآله وسلّم) so much and missed him. Even the Shia say that Fatima (رضّى الله عنها) was never happy for the rest of her life after the death of the Prophet (صلّى الله عليه وآله وسلّم); the Shia have exaggerated stories about how even Angel Jibraeel (عليه السلام) would comfort Fatima (رضّى الله عنها). So obviously, Fatima (رضّى الله عنها) was in a bad mood, and we cannot lay the entire blame on the shoulders of Abu Bakr (رضّى الله عنه); indeed, if the Shia want to lay the blame on someone, then lay it on Allah for taking away Fatima’s father. Her melancholy can be attributed to that, and we are not surprised then that she was extra sensitive towards others including the Caliph, who in her eyes, was replacing her father’s position as leader of the Muslims.

However, the most reliable position is that Fatima (رضّى الله عنها) reconciled with Abu Bakr (رضّى الله عنه). It should be noted that the Shia will oftentimes cite obscure sources and claim that they are “authoratative Sunni sources” or from so-called “reknowned Sunni historians”; nobody can verify these truly strange reports, and thus, we reject them as a basis for discussion on the matter of Fadak. Instead, we rely on the reliable reports which indicate that Fatima (رضّى الله عنها) died happy with Abu Bakr (رضّى الله عنه).

# A Similar Hadith for the Sahabah

The Prophet said:

“Allah, Allah! Fear Him with regard to my Sahabah! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!”

(Narrated from Abdallah ibn Mughaffal by Al-Tirmidhi by Ahmad with three good chains in his Musnad, al-Bukhari in his Tarikh, al-Bayhaqi in Shu`ab al-Iman, and others. Al-Suyuti declared it hasan in his Jami` al-Saghir #1442).

Therefore, if the Shia would insist that Abu Bakr (رضّى الله عنه) is to be criticized for angering Fatima (رضّى الله عنها), then based on this same logic, shouldn’t Fatima be criticized for her angering a Sahabi? Did not the Prophet say “whoever bears enmity for them, bears enmity with me”? Of course, the Ahlus Sunnah does interpret it in this way, but we are simply showing the flaw in the Shia logic. The Prophet praised many people, not only Fatima (رضّى الله عنها) and Ali (رضّى الله عنه) but also other Sahabah; the problem lies in the fact that the Shia stubbornly accept only those narrations in regards to certain people but reject similar Hadith in regards to others. It is only through this skewed interpretation and selective pick-and-choose mentality that the Shia are able to construct an imaginary paradigm pitting one friend of Allah against another.

In another similar Hadith, the Prophet said:

“Whoever loves Umar loves me. Whoever hates Umar hates me.” (At-Tabarani)

Therefore, we see that the Prophet said such words to many people he loved and the honor was not unique to Fatima (رضّى الله عنها). If the Shia propagandists would like to narrowly apply such a Hadith with regards to Fatima (رضّى الله عنها), then their entire paradigm falls apart if they consistently apply similar Hadith directed towards others loved by the Prophet. Indeed, what we see is that the approach of the Shia is overly simplistic and sophomoric. The Prophet’s statement was a general one, meaning simply that we should love the Sahabah, his Ahlel Bayt, etc, and not hate them. If I were to say that you should loThe Prophet also said:

“The Ansar! None loves them except a believer, and none hates them except a hypocrite. Whoever loves them, Allah loves him; and whoever hates them, Allah hates him.”

Once again, this is a general statement only; it cannot be interpreted to mean that no human being on earth can get in a disagreement or fight with any one of the Ansar. Instead, what is meant by the Hadith is that the Prophet has a close affinity and love for the Ansar, and that we should also share this, in general terms. The same is the case with the Hadith in regards to Fatima’s anger. It is something to be taken in general terms and it cannot be applied in the way that the Shia does in order to malign the First Caliph.

You've said quite alot here. Lets take it bit by bit. Let me ask you this, do you believe in the Ahle Sunnah autnentic books???? How much do you believe in them???? Completely??? Or just bits and pieces that suits your views??? Be honest and open with me. If i give you references from those books which you label authentic, and use to provide references from, would you accept them???? YES or NO??? Lets cut this short. Do you believe in this story that Hazrath Ali [ra] proposed to marry Abu Jehal's daughter??? If yes then did Abu Jehal's daughter accept Islam???? Was she a Muslim???? If yes then where does it say that you can't take a second wife???? The Prophet [pbuh] had more than one wife. Hazrath Fatimah [ra] knew this. Was Hazrath Fatimah [ra] not familiar with Allah's Shariath????? You claim that the noble lady Hazrath Fatimah [ra] became jealouse. Tell me! Have you read Ayath-e-Tatheer???? In this Ayath what does the word [Rijs] mean????? The Ahle Sunnah scholars have said that Rijs means all kinds of uncleanliness: Mistake, error, sin, wrong saying/doing, to misunderstand, to misjudge, jealousy, hatred, ill thought/thinking, favouritism, taking sides, being prejudice, being bias etc! You name it. So you believe that Hazrath Fatimah [ra] the one who Allah has purified from Rijs became jealouse???? Why would Hazrath Fatimah [ra] become angry over something that the Shariath allows????? Ok! According to you this is the reason why the Prophet [pbuh] said " Who ever makes Fatimah angry makes me angry ". Why did the Prophet [pbuh] say this??? If Hazrath Fatimah [ra] lacked in knowledge and information about Islam then why didn't the Prophet [pbuh] brief her about it????? You throw so much rubbish towards the great lady and accuse her of such nonsense. On the otherhand you are quick to protect and defend people from Azwaj-e-Rasool and Asshab-e-Rasool and make them look like saints as though they never put their foot wrong. Why is this???? If it's the matter of Fadak you do your best to protect the first Khalif [ra] and start looking for faults within the noble lady ,Hazrath Fatimah [ra]. If it's the matter of Jamal you do your best to protect Hazrath Aisha [ra] and start looking for faults within the fourth rightly guided Khalif's [ra] administartion. When it's the matter of Safeen you do your best to protect Ameer Muavia and start looking for faults within Hazrath Ali's army/camp. What is exactly wrong with you and yourkind?????

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There is a great irony in the Shia mentioning this Hadith. What they don’t know is the context of this Hadith. Once the Shia is made aware of the context of this Hadith, he is shocked and will then realize that he has shot himself in the foot by bringing up this Hadith. The Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) addressed the above statement (”…he who makes her angry, makes me angry”) to Ali (ÑÖøì Çááå Úäå) who had angered Fatima (ÑÖøì Çááå ÚäåÇ) in a very famous incident. This incident is narrated by the esteemed founding father of Shia theology, Ibn Babaveh Al-Qummi, better known as Al-Sadooq. In his book, Al-Sadooq relayed the following narration on the authority of Imam Jafar as-Sadiq.

It is narrated on the authority of Abu Abdullah Jafar Al-Sadiq: A miserable of the miserables came to Fatima, the daughter of the Messenger of Allah, and said to her: “Did you not know that Ali proposed to marry (Khataba) the daughter of Abu Jahl?” She said: “Is it true what you say? He said three times: “What I say is true.” Jealousy entered into her (heart) to an extent she could not control, for Allah has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murabit and Muhajir in the way of Allah.

He said: And Fatima’s anguish became severe and she remained thinking about it until night time…she moved to her father’s residence. Ali came to his residence and did not see Fatima and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allah willed, and he collected some of the sand in the Masjid and laid on it.

When the Prophet saw how sad and anguished Fatima was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making Rukoo and Sujood, and after every time he completed two Raka he made Du’a that Allah remove what Fatima had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said: “O daughter, rise!” So she rose and the Prophet carried Al-Hassan and she carried Al-Hussain and took hold of Umm Kulthoom’s hand until they reached Ali (as) while he was sleeping.

The Prophet put his foot on Ali, pinched him, and said: “Rise Abu Turab! You have disturbed many a resting person. Call for me Abu Bakr from his house and Umar from his Majlis and Talha.” So Ali went and got them from their houses and they gathered around the Messenger of Allah.

The Messenger of Allah then said: “O Ali! Do you not know that Fatima is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allah, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death.”

(source: Ibn Babveh Al Qummi’s “Elal Al-Sharae’”, pp.185-186, Al-Najaf Print; also narrated in Majlisi “Bihar” 43/201-202)

This story is not only narrated by the Shia founding father Al-Qummi, but it is also narrated by Al-Majlisi in his book Jala Al-Eoyon. There are not many scholars of the Shia considered more authoratative than Al-Qummi and Al-Majlisi, and both narrate this story.

It was actually Ali (ÑÖøì Çááå Úäå) who had angered Fatima (ÑÖøì Çááå ÚäåÇ), and consequently, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) chastised him by saying that whoever angers Fatima (ÑÖøì Çááå ÚäåÇ) angers him. According to the Shia narration above, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) even “put his foot on Ali” and “pinched him.” Not only this, but the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) rounded up some of the Sahabah in order to publically chastise Ali (ÑÖøì Çááå Úäå) on the matter. Hence, if the Shia would like to condemn Abu Bakr (ÑÖøì Çááå Úäå) for angering Fatima (ÑÖøì Çááå ÚäåÇ), then what about this incident in which Ali (ÑÖøì Çááå Úäå) does so? In fact, the very statement that the silly Shia use against us is in fact the same statement that was used by the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) as a chastisement of Ali (ÑÖøì Çááå Úäå)!

And this was not the only time that Ali (ÑÖøì Çááå Úäå) angered Fatima (ÑÖøì Çááå ÚäåÇ). According to Shia sources, we see several other instances. On one occassion, she was angry with Ali (ÑÖøì Çááå Úäå) because she saw his head in the lap of a slave girl that was given to him as a gift. She even left him for awhile and went to her father’s house, which is something that females do when they are upset with their husbands or they are facing marital problems.

Al-Qummi and Al-Majlisi narrated on the authority of Abu Thar: I migrated with Jafar ibn Abi Talib to Abyssynia. A slave girl worth 4,000 dirhams was given to Jafar as a gift. When we came to Medinah he gave it to Ali as a gift that she may serve him. Ali kept her in Fatima’s house. One day Fatima entered and saw that his head was in the girl’s lap. She said: “O Abu Al-Hasan! Have you done it!?” He said: “O daughter of Muhammad! I have done nothing, so what is it that you want?” She said: “Do you allow me to go to my father’s house?” He said: “I will allow you.” So she wore her Jilbab and went to the Prophet.

(source: Ibn Babaveh Al-Qummi’s “Elal Al-Sharae’”, p.163; it is also narrated in Bihar Al-Anwar, pp.43-44, Chapter on “How her life with Ali was”)

The Shia say that Fatima (ÑÖøì Çááå ÚäåÇ) was angry at Abu Bakr (ÑÖøì Çááå Úäå) in the incident of Fadak, but what about their own narrations that say that she was also angry at Ali (ÑÖøì Çááå Úäå) at the same time? We read the following, as narrated by Al-Majlisi’s Haqq-ul-Yaqeen as well as in Al-Tusi’s Amali:

“When Fatima asked for Fadak from Abu Bakr and he refused to give it to her, she returned full of anger that could not be described and she was sick; and she was angry with Ali because he refused to help her.” (Al-Majlisi’s Haqq-ul-Yaqeen, pp.203-204; also recorded in Al-Tusi’s Amali, p.295)

Thus, based on the simple fact that Ali (ÑÖøì Çááå Úäå) made Fatima (ÑÖøì Çááå ÚäåÇ) angry on more than one occassion, we arrive at the following conclusions:

1) The Prophet’s saying “whoever disturbs her, disturbs me” is addressed to Ali (ÑÖøì Çááå Úäå) but the Shia use it only for Abu Bakr (ÑÖøì Çááå Úäå); if this statement involved punishment from Allah then it would certainly befall Ali (ÑÖøì Çááå Úäå) before Abu Bakr (ÑÖøì Çááå Úäå).

2) There are other incidents (narrated by the well-reknowned Al-Majlisi, Al-Tusi, Al-Erbali, and others) that occurred in which Ali (ÑÖøì Çááå Úäå) angered Fatima (ÑÖøì Çááå ÚäåÇ). What is the Shia response to this anger? Whatever response they use to defend Ali (ÑÖøì Çááå Úäå), then we could use the same response to defend Abu Bakr (ÑÖøì Çááå Úäå).

* No obedience In transgression

When the Shia try to condemn Abu Bakr (ÑÖøì Çááå Úäå) by bringing up the Prophet’s words (Õáøì Çááå Úáíå æÂáå æÓáøã) about making Fatima (ÑÖøì Çááå ÚäåÇ) angry, we ask these mindless Shia to think of similar Hadith and Quranic exhortations about not making one’s parents angry. The Prophet has said that if a person makes his parents angry, then this will anger Allah. We are told that if we disobey or anger our parents, we disobey and anger Allah. However, what if a parent asks his daughter not to wear the Hijab, and what if he gets angry if she does wear it? Would it then be sinful for the girl to continue wearing Hijab? Of course not! The Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) said:

“There is no obedience in transgression. Verily, obedience is in good deeds [only].” (Sahih Bukhari, Muslim)

We cannot obey another human being above Allah and His Messenger. So how could Abu Bakr (ÑÖøì Çááå Úäå) place the words of Fatima (ÑÖøì Çááå ÚäåÇ) above that of the Messenger of Allah (Õáøì Çááå Úáíå æÂáå æÓáøã) who clearly said that Prophets do not leave behind inheritance?

* Fatima’s anger (ÑÖøì Çááå ÚäåÇ) in context

It should be noted that Fatima (ÑÖøì Çááå ÚäåÇ) is not God. Her anger does not decide who will go to Paradise and who will not. Not even the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) is God; nor will his anger decide who will go to Paradise and who will not. If the Shia ask us proof of this claim, then we give them the example of Washu who killed the Prophet’s uncle, Hamza (ÑÖøì Çááå Úäå). Washu would later convert to Islam and repent for his crimes; even still, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) could not help but feel anger when he saw the face of the man who killed his uncle. However, this was only the personal feeling of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã). It does not mean that Washu would be condemned to Hell-Fire for crimes that he committed prior to his conversion to Islam.

In any case, Fatima’s anger (ÑÖøì Çááå ÚäåÇ) is not the factor which decides who goes to Paradise and who burns in Hell-Fire. If Fatima’s anger (ÑÖøì Çááå ÚäåÇ) is based on something which is wrong from a Shariah standpoint [i.e. Fadak], then how can this be the reason for Abu Bakr’s condemnation (ÑÖøì Çááå Úäå)? Fatima (ÑÖøì Çááå ÚäåÇ) was angry at Ali (ÑÖøì Çááå Úäå) on at least one occassion: Ali (ÑÖøì Çááå Úäå) greatly upset Fatima (ÑÖøì Çááå ÚäåÇ) on many occassions, and even there were incidents in which she was so angry that she left Ali’s house (ÑÖøì Çááå Úäå) and went to stay with her father. Do we condemn Ali (ÑÖøì Çááå Úäå) as a Kaffir now?

The truth of the matter is that people–even loved ones–get in arguments. We have yet to see a husband who does not get in arguments with his wife. Siblings fight all the time, and parents get angry at their children. We even have the example of Prophet Musa (Úáíå ÇáÓáÇã) who lost patience with Khidr (Úáíå ÇáÓáÇã), and yet we find that these are amongst the best of people as mentioned in the Quran (and “infallible” according to the Shia). Abu Bakr (ÑÖøì Çááå Úäå) and Umar (ÑÖøì Çááå Úäå) got in arguments, and yet we know that they were best of friends. Likewise, we believe that Ali (ÑÖøì Çááå Úäå) got in arguments with Abu Bakr (ÑÖøì Çááå Úäå) and Umar (ÑÖøì Çááå Úäå). And the Ahlus Sunnah has no issue with this, so why do the Shia suddenly think we would cower at the site of anyone getting in one argument with Fatima (ÑÖøì Çááå ÚäåÇ)?

The Shia exploit the Hadith about whoever makes Fatima (ÑÖøì Çááå ÚäåÇ) angry makes the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) angry. The Shia believe that the same is true of Ali (ÑÖøì Çááå Úäå), that whoever makes him angry also makes the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) angry. Likewise, the Ahlus Sunnah believes that whoever upsets the Sahabah makes the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) angry. Thus, the Hadith about angering Fatima (ÑÖøì Çááå ÚäåÇ) must be taken into the appropriate context and cannot be taken in such simplistic and stark terms.

Furthermore, Abu Bakr (ÑÖøì Çááå Úäå) was the Caliph of the Ummah; this is the highest rank possible, and all the subjects must obey him. As such, he deserved the respect and obedience of his subjects, of which includes Fatima (ÑÖøì Çááå ÚäåÇ). As such, if the Shia want to argue that Abu Bakr (ÑÖøì Çááå Úäå) should have been careful about angering Fatima (ÑÖøì Çááå ÚäåÇ), an unbiased observer could easily argue that it was Fatima (ÑÖøì Çááå ÚäåÇ) who should have been careful of angering the Caliph of the Muslims who by the Shariah was at a rank higher in status than anyone else. If the Shia want to argue that Fatima’s position (ÑÖøì Çááå ÚäåÇ) is higher due to the fact that she is leader of the women of Paradise, then we can also say that Aisha’s position (ÑÖøì Çááå ÚäåÇ) is higher than that of Ali’s (ÑÖøì Çááå Úäå) based on the fact that she is “Mother of the Believers” as mentioned in the Quran.

Of course, the Ahlus Sunnah does not judge the Companions and relatives of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã), unlike the Shia slanderers. Hence, we do not criticize Fatima (ÑÖøì Çááå ÚäåÇ); we think she made a sincere mistake, and nothing more. The Shia propagandists will now resort to rhetoric and emotional arguments whereby they will ask if it is possible that the daughter of the Prophet–who was raised by him–could possibly not know a Hadith or make such a grievous mistake. By this same logic, one could defend all of the actions of Aisha (ÑÖøì Çááå ÚäåÇ), for she was the wife of the Prophet who was married to him at the tender age of six. So if the Shia ask why we say Fatima (ÑÖøì Çááå ÚäåÇ) made a mistake, we ask the Shia why they say Aisha (ÑÖøì Çááå ÚäåÇ) made mistakes (and even worse according to the Shia).

The reality is that any human being–even the greatest of Muslims–is capable of making mistakes. We reject the concept of infallibility; it is a form of exaggeration and an extension of Shirk, whereby the quality of Allah (i.e. perfection) is given to humans. Fatima (ÑÖøì Çááå ÚäåÇ) did not know of the Prophet’s Hadith which forbade inheritance from him. Thus, her demand for Fadak was not based out of sin, but rather out of a sincere mistake; mistakes are made by everyone, even the most pious individuals.

* Fatima (ÑÖøì Çááå ÚäåÇ) reconciled with Abu Bakr (ÑÖøì Çááå Úäå)

In any case, it was only initially that Fatima (ÑÖøì Çááå ÚäåÇ) was angry at Abu Bakr (ÑÖøì Çááå Úäå). The Shia endeavour to capitalize on her feelings to convey the idea that because she was wronged, she had directed that Abu Bakr (ÑÖøì Çááå Úäå) should not attend her Janaazah and that she remained angry with him until her demise. We do not agree with this narrative, and we believe that Fatima (ÑÖøì Çááå ÚäåÇ) eventually became pleased with Abu Bakr (ÑÖøì Çááå Úäå).

Abu Bakr (ÑÖøì Çááå Úäå) was not motivated by ill-feeling or malice for Fatima (ÑÖøì Çááå ÚäåÇ) in the dispute regarding inheritance. In fact, placating her, Abu Bakr (ÑÖøì Çááå Úäå) frequently said:

“By Allah! Oh daughter of Rasool-Allah! Kindness to the relatives of Rasool-Allah is more beloved to me than my kindness with my own relatives.”

According to both Sunni and Shia narrations, Abu Bakr (ÑÖøì Çááå Úäå) was greatly saddened by Fatima’s displeasure (ÑÖøì Çááå ÚäåÇ). He went to great lengths to please her while remaining firm on the Shariah. He went to her home, stood at her door in the midday sun and asked Ali (ÑÖøì Çááå Úäå) to be his intercessor in his sincere attempt to placate and please Fatima (ÑÖøì Çááå ÚäåÇ). Ultimately, she became pleased with him and accepted his decision. These narrations appear in Madaarijun Nubuwwah, Kitaabul Wafaa, Baihaqi and in the commentaries of Mishkaat.

Kitaabul Muwaafiqah narrates that Anaani said:

“Abu Bakr came to the door of Fatima in the midday sun and said: ‘I shall not leave from here as long as the daughter of Rasool-Allah remains displeased with me. Ali came to Fatima and giving her an oath urged her to become pleased. Then she became pleased (with Abu Bakr).”

Shia records also confirm that Fatima (ÑÖøì Çááå ÚäåÇ) became pleased with Abu Bakr (ÑÖøì Çááå Úäå). The Shia author of Hujjaajus Saalikeen states:

“Verily, when Abu Bakr saw that Fatima was annoyed with him, shunned him and did not speak to him after this on the issue of Fadak, he was much aggrieved on account of this. He resolved to please her. He went to her and said: ‘Oh daughter of Rasool-Allah! You have spoken the truth in what you have claimed, but I saw Rasool-Allah distributing it (i.e. the income of Fadak). He would give it to the Fuqaraa, Masaakeen and wayfarers after he gave your expenses and expenses of the workers.’ She then said: ‘Do with it as my father, Rasool-Allah had done.’ Abu Bakr said: ‘I take an oath by Allah for you! It is incumbent on me to do with it what your father used do with it.’ Fatima said: ‘ By Allah! You should most certainly do so.’ Abu Bakr said: ‘ By Allah! I shall most certainly do so.’ Fatima said: ‘O Allah! Be witness.’ Thus, she became pleased with this and she took a pledge from Abu Bakr. Abu Bakr would give them (Fatima and others of the Ahlel Bayt) expenses therefrom and distribute the balance to the Fuqaraa, Masaakeen and wayfarers.”

In the very reliable narration of Sunan Al-Bayhaqi, we read:

“When Fatima became ill, Abu Bakr came to her and asked for permission to enter. So Ali said, ‘O Fatima, this is Abu Bakr asking for permission to enter.’ She answerd, ‘Do you want me to give him permission?’ He said, ‘Yes.’ So she allowed him (to enter), and he came in seeking her pleasure, so he told her: ‘By Allah, I only left my home and property and my family seeking the pleasure of Allah and His Messenger and you, O Ahlel Bayt.’ So he talked to her until she was pleased with him.” (Sunan Al-Bayhaqi)

This Hadith is narrated by Bayhaqi in al Sunan al Kubra (6:300-301) and Dala’il al-Nubuwwa (7:273-281) who said: “It is narrated with a good (hasan) chain.” Muhibb al Din al-Tabari cited it in al Riyad Al Nadira (2:96-97 #534) and Dhahabi in the Siyar (Ibid). Ibn Kathir states it as Sahih in his Al Bidayah and Ibn Hajar in his Fath Al Bari.

How do we reconcile this Hadith with the Hadith narrated in Sahih Bukhari? This is a commonly used Hadith by the Shia propagandist:

Sahih Bukhari, Volume 4, Book 54, Number 325:

Narrated by Aisha:

After the death of Allah’s Apostle, Fatima–the daughter of Allah’s Apostle–asked Abu Bakr As-Siddiq to give to her what was her share of inheritance from what Allah’s Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, “Allah’s Apostle said, ‘Our property will not be inherited; whatever we (i.e. prophets) leave is Sadaqah (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude until she died. Fatima remained alive for six months after the death of Allah’s Apostle.”

Both this Hadith and the Hadith stated earlier in Bayhaqi have been deemed to be authentic narrations by the Hadith scholars. Therefore, how do we reconcile the two? The explanation is simple: Aisha (ÑÖøì Çááå ÚäåÇ) may not have known that Fatima (ÑÖøì Çááå ÚäåÇ) had reconciled with Abu Bakr (ÑÖøì Çááå Úäå). Aisha (ÑÖøì Çááå ÚäåÇ) was not present at that moment, so she was unaware of it. This does not mean that the event did not take place. Furthermore–and this point cannot be stressed enough–the Hadith narrated by Aisha (ÑÖøì Çááå ÚäåÇ) really means that Fatima (ÑÖøì Çááå ÚäåÇ) did not speak to Abu Bakr (ÑÖøì Çááå Úäå) again about the issue of Fadak, not necessarily that she did not speak to him again at all.

Even though Abu Bakr (ÑÖøì Çááå Úäå) was in the right, he nonetheless had the nobility and chivalry to continue trying to please Fatima (ÑÖøì Çááå ÚäåÇ), despite the fact that she was in the wrong. The Shia propagandist will oftentimes show narrations that show that Abu Bakr (ÑÖøì Çááå Úäå) regretted his causing Fatima (ÑÖøì Çááå ÚäåÇ) to be angry. We find nothing wrong in this, and we give the Shia the example of Ali (ÑÖøì Çááå Úäå) who sought the good pleasure of Aisha (ÑÖøì Çááå ÚäåÇ) after the Battle of the Camel. In both situations, Abu Bakr (ÑÖøì Çááå Úäå) and Ali (ÑÖøì Çááå Úäå) were in the right, but they went to seek the good pleasure of the women, both of whom were close to the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã).

Regarding the claim that Fatima (ÑÖøì Çááå ÚäåÇ) was averse to Abu Bakr (ÑÖøì Çááå Úäå) attending her burial, this is also baseless. She was buried secretly during the night by Ali (ÑÖøì Çááå Úäå) in accordance with her wish. She was a lady of extreme modesty and shame. She dreaded any ghair-mahram viewing her body even after death. According to authentic narrations she said during her last illness that she felt ashamed that her body be washed after death among ghair-mahrams without Purdah. In response, Asma Bint Amees (ÑÖøì Çááå ÚäåÇ) explained that she had seen one woman’s body in Abyssinia whose corpse was concealed with date-branches. Fatima (ÑÖøì Çááå ÚäåÇ) requested her to prepare such a purdah in her presence. This she did.

When Fatima (ÑÖøì Çááå ÚäåÇ) saw the purdah, she became delighted and smiled. This was the first occasion she had smiled since the demise of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã). She instructed Asma (ÑÖøì Çááå ÚäåÇ) to give her body ghusl after death and besides Ali (ÑÖøì Çááå Úäå) no one else should be present. This was the reason for the secrecy surrounding her burial. It should also be noted that Asma (ÑÖøì Çááå ÚäåÇ) was the wife of Abu Bakr (ÑÖøì Çááå Úäå), which serves as another evidence that Fatima (ÑÖøì Çááå ÚäåÇ) resolved her issue with Abu Bakr (ÑÖøì Çááå Úäå) before her death.

(In any case, it is a blessing of Allah that we do not know the site of Fatima’s grave [ÑÖø Çááå ÚäåÇ]. Had we known, the polythiestic Shia would definitely go to her grave and do Shirk like they always do! Allah saved her from this horrible fate, of being worshipped, especially by ghair-mahram men.)

Furthermore, although Abu Bakr (ÑÖøì Çááå Úäå) did not attend the burial of Fatima (ÑÖøì Çááå ÚäåÇ), Ali (ÑÖøì Çááå Úäå) asked Abu Bakr (ÑÖøì Çááå Úäå)–on the basis that he was Caliph–to conduct the Janaazah prayer. Consequently, Abu Bakr (ÑÖøì Çááå Úäå) performed the Janaazah prayer. It is stated in the book Fasl ul-Hitab:

“Upon Hadhrat Ali’s request, Hadhrat Abu Bakr became the imam and conducted the namaz (of Janaazah) for her with four takbirs.”

Thus, it cannot be said that Fatima (ÑÖøì Çááå ÚäåÇ) had said that Abu Bakr (ÑÖøì Çááå Úäå) should not lead the Janaazah, since Ali (ÑÖøì Çááå Úäå) is the one who asked Abu Bakr (ÑÖøì Çááå Úäå) to do it in the first place!

* Three more refutations

The Shia will never agree with us that Fatima (ÑÖøì Çááå ÚäåÇ) became pleased with Abu Bakr (ÑÖøì Çááå Úäå), and they will adamantly claim that Fatima (ÑÖøì Çááå ÚäåÇ) was angry with Abu Bakr (ÑÖøì Çááå Úäå) for the rest of her life. They will quote Aisha (ÑÖøì Çááå ÚäåÇ) who said that Fatima (ÑÖøì Çááå ÚäåÇ) remained angry with Abu Bakr (ÑÖøì Çááå Úäå). Our response is three-fold.

Firstly:

If Fatima (ÑÖøì Çááå ÚäåÇ) remained angry until her death, this does not look bad for Abu Bakr (ÑÖøì Çááå Úäå), but rather it looks bad for Fatima (ÑÖøì Çááå ÚäåÇ). She was clearly in the wrong, and we have cited evidence for this from the Shia’s own Al-Kafi, which clearly stated that Prophets do not leave inheritance. Thus, Fatima (ÑÖøì Çááå ÚäåÇ) made an error, and if she never forgave Abu Bakr (ÑÖøì Çááå Úäå), then she is angry at a man wrongfully. And not just any man–but the Caliph of the Ummah. This makes Fatima (ÑÖøì Çááå ÚäåÇ) look whimsical. The Sahabah–including Abu Bakr (ÑÖøì Çááå Úäå)–used to give half of their wealth, and even more than that, in charity. An unbiased observor could say that if Fatima (ÑÖøì Çááå ÚäåÇ) remained adamant in her anger over Fadak being given as charity, then this only makes her look greedy. She should be willing to give this property as charity for the benefit of the emerging Muslim state.

It is for this reason that the Ahlus Sunnah makes excuses for Fatima (ÑÖøì Çááå ÚäåÇ) and gives her the benefit of the doubt, citing narrations that show that she indeed did become happy with Abu Bakr (ÑÖøì Çááå Úäå) near the end of her life. Perhaps it was that Aisha (ÑÖøì Çááå ÚäåÇ) did not know that Fatima (ÑÖøì Çááå ÚäåÇ) became happy with Abu Bakr (ÑÖøì Çááå Úäå) because he did not inform Aisha (ÑÖøì Çááå ÚäåÇ) about each and everything (such as when he placated Fatima). We take this opinion since it makes Fatima (ÑÖøì Çááå ÚäåÇ) look better, and not to make her look whimsical and greedy like the Shia narrative does. Furthermore, there are many narrations that indicate that this is indeed the case that Fatima (ÑÖøì Çááå ÚäåÇ) made good with Abu Bakr (ÑÖøì Çááå Úäå), so why should we ignore these?

Secondly:

The Shia keep saying that Fatima (ÑÖøì Çááå ÚäåÇ) carried a grudge “her whole life,” as if that was a very long time and thus somehow indicative of Abu Bakr’s grave mistake (ÑÖøì Çááå Úäå). Fatima (ÑÖøì Çááå ÚäåÇ) only lived six months after the Prophet’s death! So even if Abu Bakr (ÑÖøì Çááå Úäå) made Fatima (ÑÖøì Çááå ÚäåÇ) angry, her anger couldn’t have lasted more than a few months. This is not such a big deal, nor is it a long time. Perhaps she died so suddenly, within the span of a few months, that she did not get a chance to cool down; had she lived longer, then she would no doubt have let her anger subside. Who does not get into arguments with their siblings or other family members? Surely, a brother getting in an argument with a sister for a few months is not unheard of. But obviously the Shia are super human beings and they do not ever get into arguments with family members.

Thirdly:

It should be kept in mind that after the Prophet’s death, Fatima (ÑÖøì Çááå ÚäåÇ) was a highly emotional and distraught individual, since she loved the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) so much and missed him. Even the Shia say that Fatima (ÑÖøì Çááå ÚäåÇ) was never happy for the rest of her life after the death of the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã); the Shia have exaggerated stories about how even Angel Jibraeel (Úáíå ÇáÓáÇã) would comfort Fatima (ÑÖøì Çááå ÚäåÇ). So obviously, Fatima (ÑÖøì Çááå ÚäåÇ) was in a bad mood, and we cannot lay the entire blame on the shoulders of Abu Bakr (ÑÖøì Çááå Úäå); indeed, if the Shia want to lay the blame on someone, then lay it on Allah for taking away Fatima’s father. Her melancholy can be attributed to that, and we are not surprised then that she was extra sensitive towards others including the Caliph, who in her eyes, was replacing her father’s position as leader of the Muslims.

However, the most reliable position is that Fatima (ÑÖøì Çááå ÚäåÇ) reconciled with Abu Bakr (ÑÖøì Çááå Úäå). It should be noted that the Shia will oftentimes cite obscure sources and claim that they are “authoratative Sunni sources” or from so-called “reknowned Sunni historians”; nobody can verify these truly strange reports, and thus, we reject them as a basis for discussion on the matter of Fadak. Instead, we rely on the reliable reports which indicate that Fatima (ÑÖøì Çááå ÚäåÇ) died happy with Abu Bakr (ÑÖøì Çááå Úäå).

# A Similar Hadith for the Sahabah

The Prophet said:

“Allah, Allah! Fear Him with regard to my Sahabah! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!”

(Narrated from Abdallah ibn Mughaffal by Al-Tirmidhi by Ahmad with three good chains in his Musnad, al-Bukhari in his Tarikh, al-Bayhaqi in Shu`ab al-Iman, and others. Al-Suyuti declared it hasan in his Jami` al-Saghir #1442).

Therefore, if the Shia would insist that Abu Bakr (ÑÖøì Çááå Úäå) is to be criticized for angering Fatima (ÑÖøì Çááå ÚäåÇ), then based on this same logic, shouldn’t Fatima be criticized for her angering a Sahabi? Did not the Prophet say “whoever bears enmity for them, bears enmity with me”? Of course, the Ahlus Sunnah does interpret it in this way, but we are simply showing the flaw in the Shia logic. The Prophet praised many people, not only Fatima (ÑÖøì Çááå ÚäåÇ) and Ali (ÑÖøì Çááå Úäå) but also other Sahabah; the problem lies in the fact that the Shia stubbornly accept only those narrations in regards to certain people but reject similar Hadith in regards to others. It is only through this skewed interpretation and selective pick-and-choose mentality that the Shia are able to construct an imaginary paradigm pitting one friend of Allah against another.

In another similar Hadith, the Prophet said:

“Whoever loves Umar loves me. Whoever hates Umar hates me.” (At-Tabarani)

Therefore, we see that the Prophet said such words to many people he loved and the honor was not unique to Fatima (ÑÖøì Çááå ÚäåÇ). If the Shia propagandists would like to narrowly apply such a Hadith with regards to Fatima (ÑÖøì Çááå ÚäåÇ), then their entire paradigm falls apart if they consistently apply similar Hadith directed towards others loved by the Prophet. Indeed, what we see is that the approach of the Shia is overly simplistic and sophomoric. The Prophet’s statement was a general one, meaning simply that we should love the Sahabah, his Ahlel Bayt, etc, and not hate them. If I were to say that you should love your sister or your brother, this is speaking in general terms; no doubt, it is only inevitable–as is the nature of human–to get in a couple arguments or even fights now and then. The Prophet was merely emphacizing his love for these people and urging the people to love them in turn. If one were to criticize Abu Bakr (ÑÖøì Çááå Úäå) and Umar (ÑÖøì Çááå Úäå) for angering Fatima (ÑÖøì Çááå ÚäåÇ) over Fadak, then one could easily reply that Fatima (ÑÖøì Çááå ÚäåÇ) hated Umar (ÑÖøì Çááå Úäå) over Fadak and the Prophet warned against hating Umar (ÑÖøì Çááå Úäå). Of course, the Ahlus Sunnah does not apply the Hadith in the same myopic way as the Shia does, but we are simply showing how strange the Shia logic seems when applied consistently.

The Prophet also said:

“The Ansar! None loves them except a believer, and none hates them except a hypocrite. Whoever loves them, Allah loves him; and whoever hates them, Allah hates him.” oll

Once again, this is a general statement only; it cannot be interpreted to mean that no human being on earth can get in a disagreement or fight with any one of the Ansar. Instead, what is meant by the Hadith is that the Prophet has a close affinity and love for the Ansar, and that we should also share this, in general terms. The same is the case with the Hadith in regards to Fatima’s anger. It is something to be taken in general terms and it cannot be applied in the way that the Shia does in order to malign the First Caliph.

You mention that Hazrath Fatimah [ra] was upset with her husband because she saw his head on the lap of another woman. Because of this Hazrath Fatimah [ra] left left her husband and went to stay with her father for a while. You further mention that this is something women sometimes do when they are up set with their husbands or suffer marital problems????? Ok! What about the Prophet's wives??? How many times have they been jealous of each other and upset with their husband therefore left to stay with their fathers???? Come on! Lets be honest here since we are talking about women in general so this also applies to Azwaj-e-Rasool. As far as love is concerned you do not love everybody the same and equally. Your children are at the top of the list so it applies to them the most. You tell me! Do you love your children, wife/wives, relatives, friends, neighbours, people at work etc all the same and equally?????? The Ahle Sunnah do not apply the Hadith in the same myopic way as the Shia do???? Sunshine! The Ahle Sunnah do not have any rules and regulations when it comes to discuusing and debating certain matters. The Ahle Sunnah look at certain issues with one eye. The Ahle Sunnah have double standards when it comes to Haq and Batil, Sehih and Galath, Acha and Bura, Qatil and Maqtool, Zalim and Mazloom and so on. They believe in [Kullohum-Udool] which is double standards. Just speaking in general and not being sarcastic. I believe that one should have the courage to be honest and open, clear and firm in all matters not one foot here and the other there. Hazrath Fatimah [ra] died happy with Hazrath Abu Bakar [ra]???? Sehih Bukhari and Muslim along with other books tella different story. This is why I asked you that do you believe in the authentic books completely??? If YES! then you will find different stories. If NO! then the books are no longer authentic anymore. Tell me about Fadak! Did Hazrath Fatimah [ra] ask for Fadak as inheritance???? Was Fadak the only property when it came to inheritance???? Was there nothing else connected to the Prophet [pbuh] for example finance, property, belongings etc???? Or did Hazrath Abu Bakar [ra] question Hazrath Fatimah [ra] about how she obtained Fadak???? Was it a matter of evidence, proof etc??? Witness etc???? Hazrath Fatimah's [ra] bad mood or being sad or upset after the Prophet's death [pbuh] was on how certain people changed colours and turned away from the two things that the Prophet [pbuh] had left behind: 1, The Ahle-Baith. 2, The Sunnah.

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(salam)

What better known as Al-Sadooq? :wacko: sounds more like a Wahabi too me or a Wahabi who payed him to write that. It's not like it's first time they do it.

"The Prophet put his foot on Ali, pinched him" hahah what? Are you telling me that the prophet (pbuh) did that. How can any prophet do that?

Why is it so hard to understand that this text you brought here is a lie??

Uff... uff. Calm down. As-Sadooq (rh) was one of our major Imami scholars.

We have a thread about the two traditions from Il'al Shara'i. Here's the link.

wa (salam)

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Uff... uff. Calm down. As-Sadooq (rh) was one of our major Imami scholars.

We have a thread about the two traditions from Il'al Shara'i. Here's the link.

wa (salam)

(salam)

Care to explain a bit more about this man. Because I really don't follow you, are you telling me that this is true?

(wasalam)

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(salam),

^Ali ibn Babawaih al Qummi was one of the most erudite men of Allah (swt) to step on this Earth in the post-Ghaybah epoch. He was born during the Ghaybat al Sughra (minor occultation of Imam Mahdi (ajf) ), during the period of representation of Husayn ibn Ruh ÑÍãå Çááøå. It is said a written certificate of his reliability as jurisprudent was issued by the Imam (a) himself. So you can guess how old and esteemed this scholar really is, and the same goes for his work which is being quoted here.

You can read more about him here: http://www.al-islam.org/al-serat/saduq-howard.htm

As for the reliability of the ahadith themselves, I don't know. The purpose of the book which contains them was to compile the traditions which gives reasons for certain events happening (and not the most authentic ones out of them, AFAIK). An individual examination of the chain of narrators would give you a better perspective on that (inshaAllah someone else can do that). But, in my personal opinion, even if the ahadith are not completely reliable, there's nothing so peculiar about their content that one should discard them. (see the thread I link you to in my previous post)

wa (salam)

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Bro this is a nonsense Sunni rebuttal that is always used. Like Imam Ali was a womeniser, everyone hated Imam Ali so thats why the Prophet said who ever im friends with Ali is friends with. Ali commited sins with slave girls etc.

This is all Wahabi nonsense

(salam)

What better known as Al-Sadooq? :wacko: sounds more like a Wahabi too me or a Wahabi who payed him to write that. It's not like it's first time they do it.

"The Prophet put his foot on Ali, pinched him" hahah what? Are you telling me that the prophet (pbuh) did that. How can any prophet do that?

Why is it so hard to understand that this text you brought here is a lie??

The Prophet wouldnt even harm a Fly. Well said brother

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There is a great irony in the Shia mentioning this Hadith. What they don’t know is the context of this Hadith. Once the Shia is made aware of the context of this Hadith, he is shocked and will then realize that he has shot himself in the foot by bringing up this Hadith. The Prophet (صلّى الله عليه وآله وسلّم) addressed the above statement (”…he who makes her angry, makes me angry”) to Ali (رضّى الله عنه) who had angered Fatima (رضّى الله عنها) in a very famous incident. This incident is narrated by the esteemed founding father of Shia theology, Ibn Babaveh Al-Qummi, better known as Al-Sadooq. In his book, Al-Sadooq relayed the following narration on the authority of Imam Jafar as-Sadiq.

It is narrated on the authority of Abu Abdullah Jafar Al-Sadiq: A miserable of the miserables came to Fatima, the daughter of the Messenger of Allah, and said to her: “Did you not know that Ali proposed to marry (Khataba) the daughter of Abu Jahl?” She said: “Is it true what you say? He said three times: “What I say is true.” Jealousy entered into her (heart) to an extent she could not control, for Allah has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murabit and Muhajir in the way of Allah.

He said: And Fatima’s anguish became severe and she remained thinking about it until night time…she moved to her father’s residence. Ali came to his residence and did not see Fatima and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allah willed, and he collected some of the sand in the Masjid and laid on it.

When the Prophet saw how sad and anguished Fatima was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making Rukoo and Sujood, and after every time he completed two Raka he made Du’a that Allah remove what Fatima had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said: “O daughter, rise!” So she rose and the Prophet carried Al-Hassan and she carried Al-Hussain and took hold of Umm Kulthoom’s hand until they reached Ali (as) while he was sleeping.

The Prophet put his foot on Ali, pinched him, and said: “Rise Abu Turab! You have disturbed many a resting person. Call for me Abu Bakr from his house and Umar from his Majlis and Talha.” So Ali went and got them from their houses and they gathered around the Messenger of Allah.

The Messenger of Allah then said: “O Ali! Do you not know that Fatima is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allah, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death.”

(source: Ibn Babveh Al Qummi’s “Elal Al-Sharae’”, pp.185-186, Al-Najaf Print; also narrated in Majlisi “Bihar” 43/201-202)

انه جاء شقي من الاشقياء إلى فاطمة بنت رسول الله (ص) فقال لها: أما علمت ان عليا قد خطب بنت أبى جهل فقالت: حقاما تقول؟ فقال: حقا ما أقول ثلاث مرات فدخلها من الغيرة مالاتملك نفسها وذلك ان الله تبارك وتعالى كتب على النساء غيرة وكتب على الرجال جهادا وجعل للمحتسبة الصابرة منهن من الاجر ما جعل للمرابط المهاجر في سبيل الله

There is big difference between arabic word "hasad" and "gayrat"

In the above hadith word used is "gayrat"

Gayrat:

There is no corresponding phrase or word or concept in the English language corresponding to “Gayrat”. Many people translated this word as jealousy but its meaning is very much different from jealousy

“Hasad” means to be jealous. A person inflicted with this disease wants others not to keep blessings (Nimat) bestowed upon them by Allah ta’ala or in other words he wants them to lose those blessings

Desiring that others should not have harmful things would not be jealousy but would be Gayrat

So it was gayrat which entered in to her(heart) by the words of liar who wanted to attack Ali(as) by false accusation.

Edited by elite
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There is a great irony in the Shia mentioning this Hadith. What they don’t know is the context of this Hadith. Once the Shia is made aware of the context of this Hadith, he is shocked and will then realize that he has shot himself in the foot by bringing up this Hadith. The Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) addressed the above statement (”…he who makes her angry, makes me angry”) to Ali (ÑÖøì Çááå Úäå) who had angered Fatima (ÑÖøì Çááå ÚäåÇ) in a very famous incident. This incident is narrated by the esteemed founding father of Shia theology, Ibn Babaveh Al-Qummi, better known as Al-Sadooq. In his book, Al-Sadooq relayed the following narration on the authority of Imam Jafar as-Sadiq.

It is narrated on the authority of Abu Abdullah Jafar Al-Sadiq: A miserable of the miserables came to Fatima, the daughter of the Messenger of Allah, and said to her: “Did you not know that Ali proposed to marry (Khataba) the daughter of Abu Jahl?” She said: “Is it true what you say? He said three times: “What I say is true.” Jealousy entered into her (heart) to an extent she could not control, for Allah has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murabit and Muhajir in the way of Allah.

He said: And Fatima’s anguish became severe and she remained thinking about it until night time…she moved to her father’s residence. Ali came to his residence and did not see Fatima and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allah willed, and he collected some of the sand in the Masjid and laid on it.

When the Prophet saw how sad and anguished Fatima was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making Rukoo and Sujood, and after every time he completed two Raka he made Du’a that Allah remove what Fatima had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said: “O daughter, rise!” So she rose and the Prophet carried Al-Hassan and she carried Al-Hussain and took hold of Umm Kulthoom’s hand until they reached Ali (as) while he was sleeping.

The Prophet put his foot on Ali, pinched him, and said: “Rise Abu Turab! You have disturbed many a resting person. Call for me Abu Bakr from his house and Umar from his Majlis and Talha.” So Ali went and got them from their houses and they gathered around the Messenger of Allah.

The Messenger of Allah then said: “O Ali! Do you not know that Fatima is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allah, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death.”

(source: Ibn Babveh Al Qummi’s “Elal Al-Sharae’”, pp.185-186, Al-Najaf Print; also narrated in Majlisi “Bihar” 43/201-202)

This story is not only narrated by the Shia founding father Al-Qummi, but it is also narrated by Al-Majlisi in his book Jala Al-Eoyon. There are not many scholars of the Shia considered more authoratative than Al-Qummi and Al-Majlisi, and both narrate this story.

It was actually Ali (ÑÖøì Çááå Úäå) who had angered Fatima (ÑÖøì Çááå ÚäåÇ), and consequently, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) chastised him by saying that whoever angers Fatima (ÑÖøì Çááå ÚäåÇ) angers him. According to the Shia narration above, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) even “put his foot on Ali” and “pinched him.” Not only this, but the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) rounded up some of the Sahabah in order to publically chastise Ali (ÑÖøì Çááå Úäå) on the matter. Hence, if the Shia would like to condemn Abu Bakr (ÑÖøì Çááå Úäå) for angering Fatima (ÑÖøì Çááå ÚäåÇ), then what about this incident in which Ali (ÑÖøì Çááå Úäå) does so? In fact, the very statement that the silly Shia use against us is in fact the same statement that was used by the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) as a chastisement of Ali (ÑÖøì Çááå Úäå)!

 

 

Found a video of a sunni maulana on facebook using this same reference. It seems that none of the people who are quoting this reference have actually read the entire narration. I am attaching the full version of this riwayat for attention of urdu speaking community and would like to point out the following:

 

1) The narration clearly says that the 'miserable of the miserables' lied to Bibi Fatima regarding the intention of Hazrat Ali marrying the daughter of Abu Jahl (this has conveniently been removed from your copy paste)

 

2) The narration confirms that Hazrat Ali objected to that allegation

 

3) It also uses the word 'ghayrah' for Bibi Fatima rather than 'jealousy'. Ghayrah is linked with being protective and wishing that someone does not get harmed.

 

4) In the narration, the Prophet told Hazrat Ali that he spoke the truth by saying that he did not intend to marry Abu Jahl's daughter.

 

5) The narration also says that the Prophet called Abu Bakr and Umar before asking Ali, "Have you not heard that who ever angers Fatima....".

 

6) The narration continues on to explain how Bibi Fatima was displeased with the two caliphs and did not want them to enter the house at her death bed. She did not speak to them.

 

7) The title of the narration in Sheikh Sadooq's Ilal Sharae' is "The reason why Bibi Fatima was buried at night and not in day light". 

 

Salams

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