Objection
1: If Reply : It is natural that if Wahabis admit that Lady Fatima Zahra (s) had become angry and infuriated at Abu Bakr and Umar and she passed away in that same condition, the legality of origin and foundation of their Caliphate will come under question, as it proves that the only daughter of the Prophet, and the most superior lady of the two worlds, leader of ladies of Paradise had opposed their Caliphate and according to authentic and correct traditional reports, which have come in their own most authentic books, pleasure of Fatima is pleasure of the Prophet and her anger is anger of the Prophet, therefore, they have tried to conceal this fact and fabricated traditions saying:
Suppose we accept that Fatima (r) was infuriated at Abu Bakr and
Umar for a period of time and she turned away from the two of then, but as
Baihaqi and others have narrated, Abu Bakr and Umar during the final days of
Lady Fatima (s) came to meet her and sought her pardon, because it is mentioned
in traditional reports that:
When
( Reference : Al-Itiqad wal Hidaya
Ilaa Sabeelar Rishad Alaa Madhhabus Salaf wa As-habul Hadith, Vol. 1, Pg.
354, Ahmad bin al-Husain Baihaqi (d. 458 A.H.), Edited: Ahmad Isamul Katib;
Darul Afaqul Jadida – Beirut, First edition, 1401 A.H. )
In reply, we say:
Firstly: As mentioned in the first part of this book, Wahabis
have raised doubts about the chain of narrators of Balazari and Tabari
regarding martyrdom of Lady Zahra (s) and considered it unacceptable, because
it was Mursal; but now they are themselves arguing through a Mursal
and false report, because Shobi was a companion of companions (Tabii) and
therefore, he could not have witnessed this incident himself.
( Reference: Ansabul Ashraf, Vol.
4, Pg. 315, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.); Ihya
Uloomiddin, Vol. 2, Pg. 346, Muhammad bin Muhammad Abu Hamid Ghazzali (d.
505 A.H.), Darul Marifah – Beirut . )
Can the reports of Nasibis and enemies of Amirul Momineen (a)
be decisive proofs for us?
B. Displeasure of Fatima (s) with Abu Bakr in the most authentic
Ahle Sunnat books :
The objection maker has no choice but to accept the original
anger and displeasure of Fatima (s) with Abu
Bakr, because this fact is even mentioned by Bukhari in his book. Is the report
of Bukhari having precedence or the report of Baihaqi? And that also when the
report of Baihaqi is from a Nasibi person and enemy of Amirul Momineen (a)
and he has not witnessed the incident personally. Bukhari says in his Sahih:
He has also mentioned in his book:
( Ref: Al Jamius Sahih
al-Mukhtasar (Sahih Bukhari), Vol. 4, Pg. 1549, Tradition 3998, Kitabul
Maghazi, Chapter of the Battle of Khyber, Muhammad bin Ismail Abu Abdullah
Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Deebal Bagha, Dar Ibne Kathir,
Yamama – Beirut, 3rd edition, 1407 A.H. - 1987 )
In another place, he has mentioned the following report:
(Ref : Al Jamius Sahih al-Mukhtasar (Sahih Bukhari), Vol. 6, Pg. 2474, Tradition 6346, Kitabul Faraid, Chapter of saying of the Prophet: We do not inherit, whatever we leave Sadaqah, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Deebal Bagha, Dar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 A.H. - 1987 )
It is mentioned in the report of Ibne Qutaibah Dainawari that
when the two of them came to visit her, Fatima Zahra (s) did not accord
permission to enter and they became helpless. They sought the mediation of
Amirul Momineen (a) and when Amirul Momineen (a) mentioned this to Lady Zahra (s),
she said:
Ali dear, this house belongs to you; you are authorized to permit
anyone you like to enter.
Amirul Momineen (a), in order to exhaust proof and that the two
of them should not put up excuse later on that we wanted to apologize to Fatima
(s), but Ali did not allow, he allowed them to come in.
When the two of them sought forgiveness, Lady Fatima
Zahra (s) did not forgive; on the contrary, she made them confess as follows: I
adjure you in the name of Allah; have you two not heard the Messenger of Allah (s)
say: Fatima’s pleasure is my pleasure and her displeasure is my displeasure;
one who considers my daughter, Fatima dear and accords respect to her has
considered me dear and accorded respect to me. And one who pleases her has pleased me. And one who makes Fatima angry has displeased me. Those two admitted having
heard that. Yes, we heard this from the Messenger of Allah (s). Lady Fatima (s)
said: Thus, I hold Allah and His angels as witness that you two have harassed
me and made me infuriated. I will complain about you to my father when I meet
him. [Lady Zahra (s) did not remain content with this and she further said]: By
Allah, I will pray against you after every ritual prayer.
(Ref : Al-Imamah was Siyasah, Vol. 1, Pg. 17, Chapter of How the allegiance of Ali (a) took place, Al-Dainawari, Abu Muhammad Abdullah bin Muslim Ibne Qutaibah (d. 276 A.H.), Edited: Khalil Mansur, Darul Kutubul Ilmiya, Beirut, 1418 A.H. – 1997 A.D. )
In these circumstances how can it be believed that Martyred
Truthful Lady became reconciled to them? Is the report of Bukhari superior or
the report of Baihaqi? And also when the report of Baihaqi is from a Nasibi person
and one who is inimical to Amirul Momineen (a); and he had also not witnessed
that event directly?
Moreover, it is also mentioned that: If Lady Fatima Zahra (s) had
become reconciled to them, why did she make a will that she must be buried
during the night and none of those who had oppressed her should be informed
about her funeral and funeral prayers. Bukhari has narrated in his Sahih:
Lady Fatima (s) lived for six months after the passing away of
the Messenger of Allah (s) and when she passed away, her husband, Ali (a)
buried her at night and did not inform Abu Bakr and recited her funeral prayers
himself.
( Ref : Al Jamius Sahih al-Mukhtasar (Sahih Bukhari), Vol. 4, Pg. 1549, Tradition 3998, Kitabul Maghazi, Chapter of the Battle of Khyber, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Deebal Bagha, Dar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 A.H. - 1987)
Ibne Qutaibah Dainawari writes in Tawil Mukhtaliful Hadith:
( Ref: Tawil Mukhtaliful Hadith, Vol. 1, Pg. 300, Abu Muhammad Abdullah bin Muslim Ibne Qutaibah Al-Dainawari, (d. 276 A.H.), Edited: Muhammad Zuhri al-Najjar, Darul Jeel, Beirut , 1393, 1972)
And Abdur Razzaq Sanani writes:
It is narrated from Hasan bin Muhammad that he said: Fatima,
daughter of the Prophet was buried at night so that Abu Bakr may not pray her
funeral prayers, because there was enmity between them.
( Ref : Musannaf Abdur Razzaq, Vol. 3, Pg. 521, tradition 6554, Abu Bakr Abdur Razzaq bin Hamam Sanani (d. 211), Darul Nashr Maktabul Islami, Beirut – 1403, Second edition, Edited: Habibur Rahman Azmi)
And he further continues:
A similar report is narrated from Hasan bin Muhammad with the
difference that in it is mentioned that: Fatima
made will to be buried at night.[3]
( Ref : Al-Musannaf, Vol. 3, Pg. 521, tradition 6555, Abu Bakr Abdur Razzaq bin Hamam Sanani (d. 211), Darul Nashr Maktabul Islami, Beirut – 1403, Second edition, Edited: Habibur Rahman Azmi )
In addition to what is mentioned above, we say: Repentance is
only beneficial and useful when it is accompanied with regret from the depth of
the heart of man and when he also makes amends of what has passed; in such a
way that the one who is repenting should restore the rights of the opposite
party, whether from the rights of Allah or rights of people.
Now, our question is: If, according to the claim of the objection
maker, Abu Bakr was really regretful of his past actions, did he take any step
to restore Fadak to Lady Fatima Zahra (s) to prove his sincere regrets?
