Hurting Fatima Zahra (SA)
Source: Al-Nass Wal-Ijtihad, Text and Interpretation
By: Allama Abdul Husayn Sharafuddin al-Musawi
Rejecting Fatima’s claim about her inheritance was against the clear traditions rather than its reasons and environments.
Among those traditions is the one that has been mentioned by Ibn Abu Aasim (as in al-Isaba - Fatima’s biography). He mentioned that the Prophet (S) had said to his daughter Fatima (sa): “Allah becomes angry when you become angry and He becomes pleased when you become pleased”. It has also been mentioned by at-Tabarani and others as in ash-Sharaf al-Mu’abbad by an-Nabhani al-Beiruti.
Al-Bukhari and Muslim mentioned - as in al-Isaba and other books when talking about Fatima’s biography - a tradition that al-Musawwir had said: “I have heard the Messenger of Allah saying from above the minbar: Fatima is a piece of me. Whatever hurts her hurts me and whatever distresses her distresses me”.
Sheikh Yousuf an-Nabhani mentioned in his book ash-Sharaf al-Mu’abbad a tradition quoted from al-Bukhari that the Prophet (S) had said: “Fatima is a piece of me. Whatever makes her angry makes me angry”. In al-Jami’ul Sagheer it is mentioned that the Prophet (S) has said: “Fatima is a piece of me. Whatever depresses her depresses me and whatever pleases her pleases me”.
She has said to Abu Bakr and Umar: “I adjure you by Allah, have you not heard the messenger of Allah saying: “The contentment of Fatima is my contentment and her discontentment is my discontentment. Whoever loves my daughter Fatima loves me, whoever pleases Fatima pleases me and whoever discontents Fatima discontents me”? They said: “Yes, we have heard this from the Messenger of Allah”. 92
He, who ponders on these traditions and who appreciates the Prophet (S), will find that these traditions refer to the infallibility of Fatima (sa) because they show that depressing her, discontenting her, pleasing her, displeasing her, her contentment or her anger do not occur inexcusably. It is as same as depressing, discontenting, pleasing or displeasing the Prophet (S) himself and this is the essence and reality of infallibility.
Some Sunni scholars, like Ahmad bin Hanbal, have mentioned a tradition narrated by Abu Hurayra saying: “Once the Prophet (S) looked at Ali, al-Hasan, al-Husayn and Fatima and said: I am at war against whoever fights you and at peace with whoever makes peace with you”.93
At-Tarmithi has mentioned a tradition narrated by Zayd bin Arqam - as in al-Isaba, Fatima’s biography - that once the Prophet (S) mentioned Ali, Fatima, al-Hasan and al-Husayn and said: “I am a war against whoever fights them and peace to whoever makes peace with them”. 94
Abu Bakr said: “Once I saw the Messenger of Allah (S) erecting a tent.95 He was leaning on an Arab bow while inside the tent there were Ali, Fatima, al-Hasan and al-Husayn. The Messenger of Allah said: “O people, I am at peace with whoever makes peace with the people in the tent, at war against whoever fights them and a guardian to whoever follows them. He, who loves them, is lucky and of a good origin and he, who hates them, is wretched and of a bad origin”.
Professor Abbas Mahmood al-Aqqad has mentioned this tradition in his book Abqariyyatu Muhammad under the chapter “The Prophet, the Imam and the companions”.
Ahmad bin Hanbal mentioned a tradition narrated by Abdurrahman al-Azraq that Imam ‘Ali (as) had said: “Once the Messenger of Allah (S) came to me while I was sleeping. Al-Hasan or al-Husayn asked for some water (or some milk). The Prophet (S) went to our ewe, which had no milk. He milked it and it gave much milk. Then al-Hasan came to the Prophet (S) but the Prophet (S) put him aside. Fatima said: O Messenger of Allah, I think he is the most beloved one to you. He said: But he (al-Husayn) asked for some milk before him. Then the Prophet (S) added: I, you, these two boys and that sleeping one will be in one place on the Day of Resurrection”. 96
Among their (the Prophet’s progeny’s) rights on the Ummah and especially the men of authority was that they should not have been taken by surprise by the appropriation of their position in the Ummah after the Prophet (S) and doing without them even in consultation besides being so severe to them in the matter of the caliphate and denying their rights, khums, inheritance and donation as well as considering them as the rest of the ordinary people while the wound had not yet recovered and the Prophet (S) had not yet been buried!
Those who had seized the Ummah at that time and their assistants had arranged their affairs in a way that they had not left any chance to any one to oppose them otherwise that one would separate the Ummah and so they had become safe from the opposition of Imam ‘Ali (as) and his followers. For full details about this matter, please refer to al-Muraja’at.
Among the principles of the rulers at that time was to be strict in carrying out the verdicts without differentiating between this and that or between the noble and the low. They controlled the treasury and enriched it with wealth and monies and they equalized between the recidivists and the others in the judgments.
What assisted them in carrying out their principles was their satisfaction and being away from greediness and transient pleasures of this worldly life besides their asceticism and so they satisfied the public and therefore they ruled with no troubles. But when the matter became serious on the trial of Fatima (sa), they considered Fatima who was the part of the Prophet, to be like any other woman, who was not purified from fabricating and lying. 97
90. Umm Aymen was the woman who had brought up the Prophet (S) after the death of his mother. Her name was Baraka bint Tha’laba. The Prophet (S) said about her: “Umm Aymen is my mother after my (real) mother”. The Prophet (S), when looking at her, often said: “She is one of my family”. He said that she would be in Paradise. She had been mentioned in al-Isaba by Ibn Hajar, al-Istee’ab by Ibn Abdul Birr and by all the authors, who had mentioned the biographies of the Prophet’s companions. They had mentioned her virtues, good faith, reason and loyalty. Her son Aymen had been martyred during the battle of Khaybar when fighting with the Prophet (S). She did not worry for that but she became patient hoping for the divine reward in the Hereafter.
91. With reference to the Prophet’s saying narrated by Umm Salama that she said: “I have heard the Messenger of Allah saying: Ali is with the Qur'an and the Qur'an is with Ali. They will never separate until they come to me at the pond (in Paradise)”. It has been mentioned by al-Hakim in his Mustadrak, vol.3 p.124 and by ath-Thahabi in his Talkhees. The Prophet (S), during the illness that led to his death, said while the room was crowded of his companions: “O people, I am about to die soon and I will inform you of something so that I will be excused before you. I have left among you the Book of my God, the Almighty, and my family.” Then he lifted Ali’s hand and said: “This is Ali. He is with the Qur'an and the Qur'an is with Ali. They do never separate”. Refer to as-Sawa’iqul Muhriqa, chap.2 p.75.
With reference to the famous tradition of (ath-Thaqalayn - the two weighty things), which has been mentioned in the books of Hadith (Sihah) and many other books. The Prophet (S) said: “I have left among you what if you keep to, you will never go astray at all; the Book of Allah and my family”. Definitely the head of his family was Imam ‘Ali (as).
92. Al-Imama was-Siyasa by Ibn Qutayba and other books of history.
93. Ahmad’s Musnad, vol.2 p.442. It has also been mentioned by al-Hakim in his Mustadrak and by at-Tabarani in his al-Kabeer.
94. It has been mentioned by Ibn Habban in his Sahih, al-Hakim in his Mustadrak, ad-Dhiya’ in his Mukhtarat, at-Tabarani and Ibn Shayaba from Zayd bin Arqam and by Abu Ya’la in as-Sunna and ad-Dhiya’ in al-Mukhtarat from Sa’d bin Abu Waqqas. Also mentioned by other famous scholars like Allama Alawi in his book al-Qawl al-Fasl, vol.2 p.7.
95. This tent might be the garment, with which the Prophet (S) covered them (Ali, Fatima, al-Hasan and al-Husayn) when Allah revealed to him: “Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying”. (Qur’an 33:33) Refer to chapt.2 in this book for details.
96. Ahmad’s Musnad, vol.1 p.101.
97. In fact she was not even treated as an ordinary Muslim woman, because when a Muslim woman, who was not purified from fabrication, had one witness (a fair Muslim man) on her claim, then it would be enough for her, instead of the other witness, to be put to oath and her claim would not be rejected unless she abstained from the oath. As for Fatima (sa), her husband Imam ‘Ali (as) had witnessed for her and so the rulers had to put her to oath and if she abstained from oath then they would reject her claim. They did not do that. They just hastened to reject her claim without asking her for any kind of oath.
In fact she had Fadak in her possession and had full control over it and so she did not to have to give evidence to prove her possession but the opposite side had to give evidence according to the saying of the Prophet (S) “Evidence is on him who claims, and oath is on him who denies”. This is one of the clear traditions that they have opposed depending on their own ijtihad.