Shayh Saduk “Ilal esh sharai”
عن ابى ذر رحمه الله عليه قال: كنت أنا وجعفر بن ابى طالب مهاجرين إلى بلاد الحبشة فاهديت لجعفر جارية قيمتها أربعة آلاف درهم فلما قدمنا المدينة اهداها لعلي ” ع ” تخدمه فجعلها علي ” ع ” في منزل فاطمة فدخلت فاطمة عليها السلام يوما فنظرت إلى رأس علي عليه السلام في حجر الجارية فقالت يا ابا الحسن فعلتها فقال لا والله يا بنت محمد ما فعلت شيئا فما الذي تريدين؟ قالت تأذن لي في المصير إلى منزل ابى رسول الله صلى الله عليه وآله فقال لها قد أذنت لك فتجلببت بجلبابها
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!
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.
Next: Part VI, Fadak Was Not a Gift
