The Holy Prophet (s.a.w.a.) informed Salmaan, ".... He with whom my daughter is pleased, will benefit from my pleasure, and he with whom, I am pleased will benefit from Allah's Pleasure. And he with whom Fatemah is angry, will incur my wrath and he with whom I am angry will be a target of Allah's Wrath. Most deplorable is the one who tyrannizes Fatemah (s.a.) or her husband Ameerul Momineen (a.s.) or her sons or their Shias" (Ref :Faraaed al-Simtain book 2, p 67 )
The aim of this blog is to remove whatever doubts that may have entered some people’s minds regarding denial of any violence against Hazrat Fatima Zahra (s.a.) at her home, or against Hazrat Ali (a.s.) at the house of Janabe Fatima Zahra(s.a.). Authentic references have been provided in the fond hope of a definitive conclusion and the eradication of all doubts Inshallah.
ON THE SAD OCCASSION OF SHAHADAT OF MOHSIN IBNE ALI (A.S.) - 1ST RABBIUL AVVAL
THE FOLLOWING TRADITOIN EXPLAINS THE GREAT POSITION OF HAZRAT MOHSIN IBNE ALI (AS)
PLEASE READ AND RECOMMEND TO OTHERS TOO
AL HIDAYATUL QUBRA الهداية الكبرى PAGE 408
و صاح اميرالمومنين بفضه: يا فضه! مولاتك فاقبلى منها ما تقبله النساء فقد جاءها المخاض من الرفسه ورد الباب فاسقطت محسنا.
Then Ameerul Momeneen (as) called upon fizza after the assailants left from his house “ Rush towards your Mistress, then you admit her as the women are admitted , for she is certainly experiencing the pangs, due to her being kicked and the door being pushed on her. Then she has miscarried Mohsin (as) at the door being killed.”
(يا فضه لقد عرفه رسول الله صلى الله عليه و آله و سلم و عرفنى و عرف فاطمه و عرف الحسن و عرف الحسين اليوم بهذا الفعل و نحن فى نور الاظله، انوار عين يمين العرش، فواريه بقعر البيت خ)
فقال اميرالمومنين عليه السلام: فانه لاحق بجده رسول الله صلى الله عليه و آله و سلم فيكشو اليه. [الهدايه الكبرى: ص 408.]
“Oh fizza, certainly he (Mohsin) recognized the
Holy Prophet (sawa) and recgnised me and recognized Fatemh (sa) and recognized Hasan
(as) and recognized Hussain (as), (Mohsin knew about ) what happened today ( the Assault on Fatemah
sa) while we were in the sate of light (noor) of the shadows ( azilla) , to the
right of the throne (Arsh).. Then hide him in the soil of the house for
certainly he (Mohsin ) shall join his grandfather Holy Prophet (sawa)”
The topic of Fadak and the bigger debate on the inheritance of divine Prophets (a.s.) is among the key and earliest distinguishing points between the Shias and others.
The majority claims that Hazrat Fatima Zahra (s.a.) – the Holy Prophet’s (s.a.w.a.) daughter – had no right to Fadak because Allah’s Prophets (a.s.) do not leave behind inheritance.
To bolster their claim, they resort to the age-old formula of consensus (ijmaa) – meaning that the so-called Muslim majority and companions supported Abu Bakr in his claim that divine Prophets (a.s.) do not leave behind inheritance. This supposed consensus against Hazrat Fatima Zahra (s.a.) proves that Abu Bakr was right and Hazrat Fatima (s.a.) had no claim over Fadak.
There are many aspects to this debate and there are several ways to prove that Abu Bakr was mistaken like on many other occasions in his life, a fact already been established by scholars of both sects; thereby establishing Hazrat Fatima’s (s.a.) indisputable claim to Fadak.
We adopt another approach to this debate as suggested by a well-known Muslim scholar to prove that the argument of consensus of Abu Bakr is nullified by a similar argument in Hazrat Fatima’s (s.a.) favour.
Al-Jaahiz’s stand on the dispute over Fadak
Abu Usman al-Jaahiz, a well-known teacher and thinker of the Ahle Tasannun quotes Sayyid al-Murtaza Alam al-Hoda (r.a.):
The people (companions) presume that the veracity of the so-called tradition of the Holy Prophet (s.a.w.a.) narrated by the two men, meaning Abu Bakr and Umar that – ‘We the Prophets do not leave anything as inheritance’, can be established on the basis that when this was attributed to the Prophet (s.a.w.a.), the Muslims did not refute it – rather they accepted it.
But I (Jaahiz) say to those men who think likewise that if the veracity of this ‘tradition’ is proved because the people accept it (thereby signifying consensus), then the people did not even object against the claim and the protest of Ali (a.s.) and Fatima (s.a.), and this should also be a proof of their (Ali a.s. and Fatima’s s.a.) truthfulness.
No one objected to them, nor said that they were lying, even though the dispute and discussion between Fatima (s.a.) and Abu Bakr was prolonged.
Their enmity reached to an extent that Fatima (s.a.) willed that Abu Bakr should not even participate in her funeral prayers.
When Fatima (s.a.) approached Abu Bakr to claim her right, she demanded – When you die, who will inherit you?
Abu Bakr replied – My family and my children.
Fatima (s.a.) responded – How is it that we should not inherit from the Prophet (s.a.w.a.), but your children inherit from you?
When Abu Bakr prevented Fatima (s.a.) from claiming her father’s inheritance and started making excuses and when Fatima (s.a.) witnessed his cruelty and saw her own helplessness and loneliness, she rebuked Abu Bakr: By Allah! I will invoke Allah’s curse on you.
Abu Bakr – By Allah! I will invoke Allah for your well-being.
Fatima (s.a.) – By Allah! I will never speak with you from now on
Abu Bakr – By Allah! I will never be away from you.
Therefore, if the ‘truthfulness’ of Abu Bakr deprived Hazrat Fatima (s.a.) from her father’s inheritance can be established on the grounds that the companions did not protest against him, then it can be said that Hazrat Fatima (s.a.) was also truthful in her claim (since no one protested against her either).
The least that was necessary for the Muslims was that if Hazrat Fatima (s.a) was unaware (of the rule of Islam), then they should have explained it to her, and if she had forgotten, then they should have reminded her. If her talks were baseless (we seek refuge in Allah!) or she was going astray or severing relations, then they should have rectified her by protesting.
Thus, it can be concluded that if no one protested against those two men, and no one even protested against Hazrat Fatima (s.a.) – then the two parties are at par in opposing each other and no one can argue on the basis of consensus in favour of Abu Bakr (because Fatima (s.a.) can likewise claim consensus for her stand!).
In this matter, we should refer to the original rules of inheritance and ordinances of Allah (in the Holy Quran) regarding the matter of inheritance, and this is the best mode to follow.
Al-Shafi v. 1 p. 233 of Sayyid al-Murtaza (r.a.)
Bait al-Ahzan pp. 165-167
Clearly, even the earliest scholars of the Ahle Tasannun were of the view that the consensus on Fadak was not a strong argument in Abu Bakr’s favour. Given that consensus can be claimed by both parties, the only way to break this deadlock is with the Holy Quran’s ordinance on inheritance. Hazrat Fatima Zahra (s.a.) herself has laid out plainly in the Sermon on Fadak that the Holy Quran has categorically stated that fathers leave inheritance for their children and even divine Prophets like Prophet Dawood (a.s.) and Prophet Zakariyya (a.s.) left inheritance for their progenies.
It is written in the book Kamiluz Ziyarat ( chp 26 tdn no 7) :
Abu Basir says: I was speaking with Imam Sadiq (a.s.) when one of his sons entered. Imam (a.s.) said: ‘May Allah bless you’; and then embraced and kissed him.
Then he (as) said: ‘May Allah degrade those who dishonored you. May Allah avenge those who oppressed you. May Allah disappoint those who deserted you. May Allah curse those who slain you. May Allah be your guardian, protector and helper. Prophets, truthful ones, martyrs, angels of the heavens and our ladies have been weeping on you’.
Then Imam (a.s.) began to weep and said: ‘Abu Basir, when I look at the children of Imam Husain (a.s.), grief overcomes me when I remember what was meted out to them and to their father.’
‘Abu Basir, Fatima (s.a.) weeps and laments over Husain (a.s.) as a result of which Hell sighs so intensely, that if the keepers of Hell who also hear her voice did not prepare themselves to restrain it, it would burn all the inhabitants of the earth with its blazing fires and sparking fumes. So the keepers restrain it and hold its doors tightly closed as long as Fatima (s.a.) laments. Because they fear for the inhabitants of the earth. But Hell is not pacified until Fatima’s lamentation ends.’
‘Abu Basir, the seas almost split apart and collide with each other. There is a dedicated angel for every drop of water and they prevent every drop from boiling with their wings; keeping it together because of their fear for this world and everything in it. The angels remain in fear and cry for her crying. And they pray to Allah and beseech Him, after which the inhabitants of the Arsh and those around it beg Allah.’
‘Then their voices are raised in glorification of Allah, all because of their fear for the people of the earth. Even if one of their voices reached the earth, all the inhabitants would swoon, mountains would crumble and the earth would shake with its inhabitants.’
Abu Basir said, “May I be sacrificed on you! It is really a serious matter.”
Imam (a.s.) said, “That which you have not heard is greater. Abu Basir! Don’t you want to be of those who support Lady Fatima (s.a.)?”
When I heard this, I cried so much that I could not speak nor could the Imam (a.s.) do, because he was crying so intensely. Then he went to his prayer room and began to recite a supplication.
So I left the Imam in that state. I could not eat or sleep that night. The following morning, I was fasting and was in extreme fear when I went to Imam (a.s.). I heaved as sigh of relief when I saw that he had calmed down; and I praised and glorified Allah, because no chastisement or calamity had befallen me
Among the myths that have gained currency in the books of the Ahle Tasannun is that Abu Bakr was extremely courteous and polite in his interaction with Hazrat Fatima Zahra (s.a.) over the matter of Fadak. He is portrayed as calm and dignified even as Hazrat Fatima Zahra (s.a.) was vehemently staking her claim to Fadak.
We do not wish to discuss the merits of the argument over Fadak at this stage since it’s undeniably established in the Holy Quran that all Muslims inherit and that goes for divine Prophets (a.s.) too. Even Abu Bakr had no reply to the Quranic verses advanced by Hazrat Fatima Zahra (s.a.) to back her claim for Fadak.
The rather lame attempt by the rulers of advancing the so-called report – ‘We Prophets do no leave any inheritance nor do we inherit’ flies in the face of proofs and witnesses advanced by Hazrat Fatima Zahra (s.a.). Although supporters of the two Shaikhs have devoted much time and effort in explaining Abu Bakr’s stand, it does not count at this stage. The arguments should have been advanced by Abu Bakr in front of Fatima Zahra (s.a.) in the mosque in the presence of the so-called Muslims.
Advancing one peculiar, rarely heard of tradition to counter several Quranic verses and reliable witnesses is itself evidence of the failure of the administration to defend its bogus claim on Fadak.
At this stage, we are particularly interested in evaluating the so-called courteousness and politeness of the first ruler.
View of the Ahle Tasannun on Abu Bakr’s politeness
Rather than give the Shiite viewpoint on Abu Bakr, we quote a renowned Ahle Tasannun scholar on the subject.
Abu Usman al-Jaahiz the celebrated Ahle Tasannun scholar himself first poses the question of Abu Bakr’s politeness and then goes on to answer this query.