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Conflict Between Hazrat Fatima And Hazrat Abu Bakr And Its Resolution
Assalamualaikum!
Was Hazrat Bibi Fatima (Rz) later on satisfied from the verdict of Hazrat Abu Bakkar (Rz) related to Baagh e Fadak?
I’ve heard that there is an authentic narration regarding it but couldn’t find its exact reference.
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13 Replies
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Conflict Between Hazrat Fatima And Hazrat Abu Bakr And Its Resolution
updated 11 months, 1 week ago
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13
Replies
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The reports says that Sayyida Fatima (rta) was not satisfied from the verdict of Sayyiduna Abu Bakr as-Siddiq (rta) till her death. But, It is important to note that this dissatisfaction was not a rivalry. In other words, It was just as, a daughter is dissatisfied from her father. Do you know, Sayyiduna Siddiq (rta) and Sayyiduna Faruq (rta) were the first men who wanted to marry Sayyida Fatima (rta)?
Maula Ali (rta) was with Sayyiduna Abu Bakr as-Siddiq (rta) till his death. Even his son Muhammad ibn Abi Bakr (ra) was brought up at Ali’s (rta) home, after Maula Ali (rta) married his mother, Asma bint Umays (rta). Another son, Abdur Rahman ibn Abi Bakr (ra) (who was also the full brother of Sayyida Aisha, rta) was also among Shian-e Ali (Partisans of Maula Ali, rta).
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I am already mostly aware of the things you have mentioned. But let’s remain on the topic.
There is a narration, probably in Sunan Al Bahaiqi or somewhere else, which says that Hazrat Abu Bakkar Rz went to meet Hazrat Ali and Hazrat Fatima Rz during her illness, then talked about the issue and tried to convince her that his verdict is given rightfully. She endorsed her satisfaction and was happy thereafter.
I am trying to find the exact reference and see if it’s Sanad is actually Sahih or not.
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I don’t know the sahath of these traditions. But, The tradition I have read says, that she was not satisfied with the verdict of Sayyiduna Abu Bakr (rta), till her death. And these are all reported by Sayyida Aisha (rta).
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Found it!
d. عن الشعبي أنه قال: (لما مرضت فاطمة أتاها أبو بكر الصديق فاستأذن عليها، فقال علي: يافاطمة هذا أبو بكر يستأذن عليك؟ فقالت: أتحب أن آذن له؟ قال: نعم، فأذنت له فدخل عليها يترضاها، فقال: والله ما تركت الدار والمال، والأهل والعشيرة، إلا إبتغاء مرضاة الله، ومرضاة رسوله، ومرضاتكم أهل البيت، ثم ترضاها حتى رضيت)- السنن الكبرى للبيهقي 6/301-
“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, vol 6, page 301)
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).
لما مرضت فاطمة أتاها أبو بكر الصديق فاستأذن عليها فقال علي يا فاطمة هذا أبو بكر يستأذن عليك فقالت أتحب أن آذن له قال نعم فأذنت له فدخل عليها يترضاها فقال والله ما تركت الدار والمال والأهل والعشيرة إلا ابتغاء مرضاة الله ومرضاة رسوله ومرضاتكم أهل البيت ثم ترضاها حتى رضيت
Al-Bayhaqi, Ibn Kathir, and Ibn Hajar all authenticate this hadith & Ibn Kathir states it as Sahih in his Al Bidayah and Ibn Hajar in his Fath Al Bari.
وقال ابن حجر: «وهو وإن كان مرسلاً فاسناده إلى الشعبي صحيح»- فتح الباري 6/202Ibn hajar says : the mursal of Shuba [الشعبي] is sahih
So the hadith is sahih as a whole. -
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More details can be read here: https://islamistruth.wordpress.com/2010/11/27/fadak-truth-vs-falsehood/
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My brother. Maybe, this tradition is classed as hasan by these great scholars. But, I don’t know what is the opinion of Ustad-e-Mohtaram (ha) on these. There is a scholar from Jehlum, his name is Engr. Muhammad Ali Mirza (ha). According to him, Syeda (rta) was not satisfied from Syedna Siddiq (rta), till her death. Although, he considers himself as the student of Ghamidi Sb. (ha). His opinions are much different from that of Ghamidi Sb.
I considered his view to be authentic. Because, He tells the sahath of many hadith of this kind and because, I did not see the opinion of Ustad e Mohtaram on this matter. Moreover, I tried to help you in this regard. It would better if one of the respected moderators reply to you on this tradition.
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The earliest of the tradition on this topic is found in Tabqaat of Ibn-e-Saad (d:230H):
أخبرنا عبد الله بن نمير. حدثنا إسماعيل عن عامر قال: جاء أبو بكر إلى فاطمة حين مرضت فاستأذن فقال علي: هذا أبو بكر على الباب فإن شئت أن تأذني له. قالت:
وذلك أحب إليك؟ قال: نعم. فدخل عليها واعتذر إليها وكلمها فرضيت عنه.
“Abdullah bin Numair told us, Ismail told us on the authority of Amer, who said: Abu Bakr came to Fatima when she fell ill and asked for permission, and Ali said: This is Abu Bakr at the door, so if you wish, please excuse him. She said: And that is more beloved to you? He said: Yes. So he went in and apologized to her and spoke to her, and she accepted him.”
(Tabqaat-ul-Kubra – 8/22) (الناشر: دار الكتب العلمية – بيروت)
Which is later on mentioned and authenticated by:
– Bayhaqi (d:458H) in Sunan Al-Kubra, 6/491, Number 12735 (الناشر: دار الكتب العلمية، بيروت – لبنان)
– Ibn-e-Kathir (d:774H) in Kitab Seerat-un-Nabwiyyah (Extracted from Al-Bidaya Wan-Nahayah), 4/575 (الناشر: عيسى البابي الحلبي، القاهرة)
– Ibn-e-Hajr (d:852H) in Fath-ul-Bari, 6/202 (الناشر: المكتبة السلفية – مصر)
Also mentioned in:
– Bayhaqi (d:458H) in Dalail-al-Nabuwah, 7/281 (الناشر: دار الكتب العلمية، دار الريان للتراث)
– Bayhaqi (d:458H) in Al-Aiteqad, Page 353 (الناشر: دار الآفاق الجديدة – بيروت)
Bayhaqi also mentions that:
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَافِظُ، قَالَ: أَخْبَرَنَا أَبُو عَبْدِ اللهِ الصَّفَّارُ، قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِسْحَاقَ الْقَاضِي، قَالَ: حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا ابْنُ دَاوُدَ عَنْ فُضَيْلِ بْنِ مَرْزُوقٍ، قَالَ: زَيْدُ بْنُ عَلِيِّ بْنِ الحسين ابن عَلِيٍّ، أَمَّا أَنَا فَلَوْ كُنْتُ مَكَانَ أَبِي بَكْرٍ لَحَكَمْتُ بِمِثْلِ مَا حَكَمَ بِهِ أَبُو بَكْرٍ فِي فَدَكَ.
Muhammad bin Abdullah Al-Hafiz told us, he said: Abu Abdullah Al-Saffar told us, he said: Ismail bin Ishaq Al-Qadi told us, he said: Nasr bin Ali told us, he said: Ibn Dawud told us on the authority of Fudayl bin Marzuq that Zaid bin Ali bin Al Hussain bin Ali said, As for me, if I were Abu Bakr, I would have ruled in the same way as Abu Bakr ruled in Fadak.
Bayhaqi (d:458H) in Dalail-al-Nabuwah, 7/281 (الناشر: دار الكتب العلمية، دار الريان للتراث) AND Bayhaqi (d:458H) in Al-Aiteqad, Page 354 (الناشر: دار الآفاق الجديدة – بيروت)
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For viewpoint of Ghamidi Sahab on how to understand historical narrations, please refer to the following thread:
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@UmerQureshi So, is this tradition authentic, Umer Sahab?
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The incident seems acceptable from a holistic viewpoint. The chain of transmission holds a secondary value when studying historical narrations (other than Hadith narrations) unless it is obvious that the narration seems fabricated. Such historical narrations need to be studied in the light of Established History, Quran, Sunnah and in the light of holistic framework of history which is complemented by logic and common sense.
There can be mistakes committed by any person other than a prophet even in religious matters in his/her capacity as a human being. This mistake can be an honest mistake in misinterpreting an application of a practical matter, it is quite a natural phenomenon. The same appears to be the case here. What Abu Bakr (rta) did was in line with Quranic Directive. Umar (rta), Usman(rta) and Ali (rta) they all followed the same policy with regards to Fadak so there was no disagreement with regards to application of this principle at a state level. A misunderstanding of a matter has no bearing on piety of someone, they are mutually exclusive things. It is possible that Fatima (rta) overreacted and became emotional in the beginning and even carried this grudge for some time but later on may be she made peace with the situation and realized her mistake in this regard. The action of Abu Bakr (rta) on the other hand indicates his love for the family of the Prophet (sws) and how he went an extra mile to gain pleasure of the daughter of the Prophet (sws)–All without compromising the principle of Quran regarding fadak (i.e. maal-e-fai).
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For a principal stance on the matter, please refer to the video below from 58:02 to 59:58
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So, are the traditions, reporting that Sayyida Fatima (rta) was dissatisfied from this verdict of Sayyiduna Abu Bakr Siddiq (rta), till her death inauthentic?
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