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**T1ivuQGS** · 03-07-2012, 07:38 PM

Sorry if this is a stupid question, im just not very knowledgeable about Islamic history.

So im hearing and reading things about some sort of enmity between Fatima (radhiallahu anha) and Abu Bakr (radhiallahu anhu). Im confused, did Fatima really hate Abu Bakr? If yes, then why? What was the cause of this hatred between them.

Someone please clear up my confusion.

assalaamualiakum!
Hazrat Fatimah did not hate Hazrat Abu Bakr.but she was angry with him regarding injustice done to her.fadak was the issue.if you permit, may i clearify it.
Hazrat Abu Bakr usurped the land of Fadak and Fatima Zahra (as) asked him for her Right

As evidence we will rely on the following esteemed Sunni works:

Sahih Bukhari Volume 4, Book 53, Number 325 and Volume 5, Hadeeth number 546, pp 381-383

Sahih Muslim, Volume 2 page 72, Chapter 'Prophets leave no inheritance

Sunan Abu Dawood Book 19, Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai' Wal-Imarah) Number 2967:

Sunan al Kabeera Volume, 6 page 30 (published in Hyderabad)

Riyadh al Nadira Volume, 4 page 231 (Baghdad publishers)

Sawaiqh al Muhriqa, page 21 Bab Muthaeen Abu Bakr

Maujam-ul-Buldan, Volume 3 page 312, Dhikr Fadak

Tafseer Kabeer, Volume 8 page 125 Ayat Fay

Kanz al Ummal, Volume 3 page 129, Kitab al Khilafat ma al Imara

al Milal wa al Nihal, Volume 1 page 18

al Bidayah wa al Nihaya, Volume 5 page 245

Tareekh Tabari, Volume 4 page 1825

Musnad Ahmad ibn Hanbal, Volume 1 page 158

Tareekh Khamees, Volume 2 page 174

Futuh al Buldan, page 35

Wafa al Wafa, page 995

Tabaqat Ibn Sa'd (Book of the Major Classes, d. 852 AD.), Volume 2, page 392 translated by S. Moinul Haq assisted by H.K. Ghazanfar M.A.

Naseem al Riyadh, Sharh Shifa Qadhi Khan Volume 3 page 414

We read in Riyadh:

When the Prophet died, Abu Bakr took Fadak from Fatima. Fatima went to him and said 'Give the land of Fadak to me, as my father the Prophet (s) gave it to me'.

Tafseer Kabeer:

When Rasulullah (s) died, Fatima claimed that Fadak was land bestowed to me by my father the Prophet (s); Abu Bakr said 'I don't know if you are telling the truth".

We read in Sahih Bukhari Volume 4, Book 53, Number 325:

Narrated 'Ayesha: (mother of the believers) After the death of Allah's Apostle Fatima the daughter of Allah's Apostle asked Abu Bakr As-Siddiq to give her, 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 till she died. Fatima remained alive for six months after the death of Allah's Apostle.

Fadak was in fact land that had been given to Sayyida Fatima (as) as a gift.

The greatest proof that Fadak had been given as a gift to Sayyida Fatima (as) by Rasulullah (s), lies in the fact that she already had possession of the land at the time of her father's death. This would not have been the case if the land belonged to Rasulullah (s). Property which is given as a gift is handed over to the transferee at the time when gift is made (even before the death of the testator). Whereas the share in estate of deceased is taken hold of only after the death of the deceased. The fact that Sayyida Fatima (as) was already in possession of the land of Fadak at the time of The Prophets death clearly shows that this land was given to her as a gift in the lifetime of her father and there was no question of its being treated as a share in inheritance.

We read in al Milal wa al Nihal page 13, wherein Allamah Sharastani discusses the disputes that arose following the death of Rasulullah (s):

"The 6th dispute concerned Fadak and the inheritance of Rasulullah (s). Sayyida Fatima deemed it her land, and the claim of Fatima to its ownership"
Al-Milal wa al-Nihal, page 13

This reference proves that Fadak was not the same as the inheritance that Sayyida Fatima (as) was claiming. She (as) already had control of Fadak and now wanted her rights as Heir of her deceased father's Estate.

If Sayyida Fatima (as) had no control of Fadak why did Abu Bakr give written instruction that it be restored to her?

We read in Seerah al Halbeeya Volume 2 page 488:

"Sibt ibn Jauzi narrates that after Fatima made her claim to the ownership of Fadak, Abu Bakr heard her claim and Abu Bakr left a written instruction that it be restored to her, then Umar came to Abu Bakr, and asked 'Who is this document for?' The Khalifa said 'It's with regards to Fadak this is a written document for Fatima in relation to her father's inheritance. Umar said 'then how will you spend for the Muslims, when the Arabs are preparing to fight you, Umar then took the document and ripped it up".
Insan al-Ayun fi Seerah al-Halbeeyah, Vol. 3, page 487 & 488
In 'A short history if Islam' Sunni scholar Dr A. Rahim page 168, Chapter Umar II provides of facts whilst praising Umar ibn Abdul Aziz. He writes:

"Umar II was very fair and generous to the member's of 'Ali's family. He restored to them the property of Fadak which was appropriated by Marwan".

Now lets see what quran have to say about inheritance of Prophets
The books of Ahl'ul Sunnah prove that Prophet Sulayman (as) inherited his father's worldly possessions

As evidence we shall rely on the following authentic Sunni sources wherein it is mentioned that Sulayman (as) inherited Kingdom and knowledge. Notice how they are two seperate things. if we interpret Kingdom as meaning Prophetic knowledge - there would be no need to also use the word knowledge. The Sunni scholars have distinguished the two by mentioning both forms of inheritance. Kingdom is a tangible asset, so refers to all material possessions that make up that kingdom. Knowledge is non tangible and it has been bestowed upon Sulayman as the Prophetic successor to his father.
We read in Tafseer Kashaf:

"Waris refers to Kingdom and Prophethood"
Al-Kashif, Vol. 3, Page 140

Tafseer Khazan:

قوله تعالى { وورث سليمان داود } يعني نبوته وعلمه، وملكه

"Allah’s statement {And Solomon was David's heir} means (he inherited) prophethood, knowledge and kingdom.”

Tafseer Durre Manthur:

"Sulayman inherited both Kingdom and knowledge"
Dur al-Manthur fi Tafseer al-Mathur, Vol. 5, page 193

Allamah Nisaburi records in Tafseer Gharaib al-Quran:

قوله { وورث سليمان داود } عن الحسن أنه المال لأن النبوة عطية مبتدأة

"Allah’s statement {And Solomon was David's heir}, al-Hassan said: ‘It is material possessions, because Prophethood is a gift”

We read in Tafseer al-Bahar al-Muheet by Abi Hayan:

وقال الحسن: ورث المال لأن النبوة عطية مبتدأة

al-Hassan said: ‘Inherited material possessions because Prophethood is a gift’

We have cited authentic Sunni sources that Prophet Dawood (as) inherited the worldly possessions of his father, similarly Sayyida Fatima (as) was also the Waris of her father Rasulullah (s). Denying her this inheritance right was the clear voilation of the quran.
Prophet Sulayman (as) inherited one thousand horses from his father

We read in Surah Sa'd verses 30-31:

To David We gave Solomon (for a son),how excellent in Our service! Ever did he turn (to Us)!
Behold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot;
Al-Qur'an, Surah Sa'd, Ayah 30 & 31, translated by Yusufali.
These horses were inheritance, and as proof we shall cite the following classical Sunni sources:
We read in Tafseer Gharaib al-Quran:

وقيل: ورثها من ابيه وكان أبوه اصابها من العمالقة

“It has been said: ‘He inherited them (horses) from his father and his father had obtained them as a booty from Amaliqs.”

We read in al-Tashil le Uloom al-Tanzil by Abu Abdillah Ibn al-Jezi al-Ghernati (d. 741 H):

فقال الجمهور إن سليمان عليه السلام عرضت عليه خيل كان ورثها عن ابيه

“The majority said that Sulayman (as) brought for him horses he inherit them from his father”

We read in Tafseer al-Nasafi:

وقيل ورثها من أبيه وأصابها أبوه من العمالقة

“It has been said that he inherited them from his father and his father had obtained them from Amaliqa (as war booty)”

We read in Zad al-Masir by Imam of Salafies Abu al-Faraj al-Jawzi (d. 597 H):

والثالث : أنه ورثها من أبيه داود

The third: 'That he inherited them from his father David'

Imam Qurtubi records in his Tafseer:

وقال مقاتل ورث سليمان من أبيه داود ألف فرس

“Maqatil said that Solomon inherited 1000 horses from his father”

Shaykh Kamaluddin Muhammad bin Musa Damiri (742-808 H) records in Hayaat al Haywan:

وجمهور المفسرين على أنها كانت خيلا موروثة

“The majority of scholars say that those horses were inherited”

We read in Tafseer Baydhawi:

وقيل أصابها أبوه من العمالقة فورثها منه

'It has been said that his father obtained them (as war booty) from Amaliq then he (Solomon) inherited them'

We read in Tafseer al-Muharer al-Wajiz by Abu Mhammad ibn Attya al-Maharebi (d. 546):

وجمهور الناس على أنها كانت خيلا موروثة

“The majority of people state that those horses were inherited”

These sources prove that Sulayman inherited the material possessions of his father and this included one thousand horses, this verse proves that the verse 'And Sulayman inherited Dawud' refers to the inheritance of material possessions not knowledge.
We read in Surah Naml 027.016:
And Solomon was David's heir. And he said: O mankind! Lo! we have been taught the language of birds, and have been given (abundance) of all things. This surely is evident favour
Translated by Pickthal
Inspection needs to be given to the words 'wa theena min kul shay'. Its literal meaning is Allah had granted us all things in the world, and all things clearly includes the material possessions of Dawood, and Prophet Sulayman (as) counted these worldly possession as a bounty from Allah (swt). If Prophet Sulayman (as) was exempt from his father's material possessions, then he would not have counted this as a bounty from Allah (swt). Think logically, no person would deem his being denied to his father's material possessions to be a bounty from Allah (swt), rather such exclusion is due to the wrath of Allah (swt) that is meted out on children who murder their father or become an apostate. This is a punishment from Allah (swt) not a bounty.

my last question.please answer if you can.
Of the 124,000 Prophets' that Allah (swt) sent, what evidence is there that they left everything for their followers as Sadaqah (Charity)? If they did, then why did the Prophet (saaws)'s wives not give all their possessions to the Islamic State? After all, Ahl'ul Sunnah consider the wives to be Ahlul'bayt. Sadaqah is haram on the Ahlul'bayt, this being the case why did they hold on to their possessions?

03-07-2012, 07:38 PM	#13
T1ivuQGS Join Date Oct 2005 Posts 473 Senior Member	Sorry if this is a stupid question, im just not very knowledgeable about Islamic history. So im hearing and reading things about some sort of enmity between Fatima (radhiallahu anha) and Abu Bakr (radhiallahu anhu). Im confused, did Fatima really hate Abu Bakr? If yes, then why? What was the cause of this hatred between them. Someone please clear up my confusion. assalaamualiakum! Hazrat Fatimah did not hate Hazrat Abu Bakr.but she was angry with him regarding injustice done to her.fadak was the issue.if you permit, may i clearify it. Hazrat Abu Bakr usurped the land of Fadak and Fatima Zahra (as) asked him for her Right As evidence we will rely on the following esteemed Sunni works: Sahih Bukhari Volume 4, Book 53, Number 325 and Volume 5, Hadeeth number 546, pp 381-383 Sahih Muslim, Volume 2 page 72, Chapter 'Prophets leave no inheritance Sunan Abu Dawood Book 19, Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai' Wal-Imarah) Number 2967: Sunan al Kabeera Volume, 6 page 30 (published in Hyderabad) Riyadh al Nadira Volume, 4 page 231 (Baghdad publishers) Sawaiqh al Muhriqa, page 21 Bab Muthaeen Abu Bakr Maujam-ul-Buldan, Volume 3 page 312, Dhikr Fadak Tafseer Kabeer, Volume 8 page 125 Ayat Fay Kanz al Ummal, Volume 3 page 129, Kitab al Khilafat ma al Imara al Milal wa al Nihal, Volume 1 page 18 al Bidayah wa al Nihaya, Volume 5 page 245 Tareekh Tabari, Volume 4 page 1825 Musnad Ahmad ibn Hanbal, Volume 1 page 158 Tareekh Khamees, Volume 2 page 174 Futuh al Buldan, page 35 Wafa al Wafa, page 995 Tabaqat Ibn Sa'd (Book of the Major Classes, d. 852 AD.), Volume 2, page 392 translated by S. Moinul Haq assisted by H.K. Ghazanfar M.A. Naseem al Riyadh, Sharh Shifa Qadhi Khan Volume 3 page 414 We read in Riyadh: When the Prophet died, Abu Bakr took Fadak from Fatima. Fatima went to him and said 'Give the land of Fadak to me, as my father the Prophet (s) gave it to me'. Tafseer Kabeer: When Rasulullah (s) died, Fatima claimed that Fadak was land bestowed to me by my father the Prophet (s); Abu Bakr said 'I don't know if you are telling the truth". We read in Sahih Bukhari Volume 4, Book 53, Number 325: Narrated 'Ayesha: (mother of the believers) After the death of Allah's Apostle Fatima the daughter of Allah's Apostle asked Abu Bakr As-Siddiq to give her, 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 till she died. Fatima remained alive for six months after the death of Allah's Apostle. Fadak was in fact land that had been given to Sayyida Fatima (as) as a gift. The greatest proof that Fadak had been given as a gift to Sayyida Fatima (as) by Rasulullah (s), lies in the fact that she already had possession of the land at the time of her father's death. This would not have been the case if the land belonged to Rasulullah (s). Property which is given as a gift is handed over to the transferee at the time when gift is made (even before the death of the testator). Whereas the share in estate of deceased is taken hold of only after the death of the deceased. The fact that Sayyida Fatima (as) was already in possession of the land of Fadak at the time of The Prophets death clearly shows that this land was given to her as a gift in the lifetime of her father and there was no question of its being treated as a share in inheritance. We read in al Milal wa al Nihal page 13, wherein Allamah Sharastani discusses the disputes that arose following the death of Rasulullah (s): "The 6th dispute concerned Fadak and the inheritance of Rasulullah (s). Sayyida Fatima deemed it her land, and the claim of Fatima to its ownership" Al-Milal wa al-Nihal, page 13 This reference proves that Fadak was not the same as the inheritance that Sayyida Fatima (as) was claiming. She (as) already had control of Fadak and now wanted her rights as Heir of her deceased father's Estate. If Sayyida Fatima (as) had no control of Fadak why did Abu Bakr give written instruction that it be restored to her? We read in Seerah al Halbeeya Volume 2 page 488: "Sibt ibn Jauzi narrates that after Fatima made her claim to the ownership of Fadak, Abu Bakr heard her claim and Abu Bakr left a written instruction that it be restored to her, then Umar came to Abu Bakr, and asked 'Who is this document for?' The Khalifa said 'It's with regards to Fadak this is a written document for Fatima in relation to her father's inheritance. Umar said 'then how will you spend for the Muslims, when the Arabs are preparing to fight you, Umar then took the document and ripped it up". Insan al-Ayun fi Seerah al-Halbeeyah, Vol. 3, page 487 & 488 In 'A short history if Islam' Sunni scholar Dr A. Rahim page 168, Chapter Umar II provides of facts whilst praising Umar ibn Abdul Aziz. He writes: "Umar II was very fair and generous to the member's of 'Ali's family. He restored to them the property of Fadak which was appropriated by Marwan". Now lets see what quran have to say about inheritance of Prophets The books of Ahl'ul Sunnah prove that Prophet Sulayman (as) inherited his father's worldly possessions As evidence we shall rely on the following authentic Sunni sources wherein it is mentioned that Sulayman (as) inherited Kingdom and knowledge. Notice how they are two seperate things. if we interpret Kingdom as meaning Prophetic knowledge - there would be no need to also use the word knowledge. The Sunni scholars have distinguished the two by mentioning both forms of inheritance. Kingdom is a tangible asset, so refers to all material possessions that make up that kingdom. Knowledge is non tangible and it has been bestowed upon Sulayman as the Prophetic successor to his father. We read in Tafseer Kashaf: "Waris refers to Kingdom and Prophethood" Al-Kashif, Vol. 3, Page 140 Tafseer Khazan: قوله تعالى { وورث سليمان داود } يعني نبوته وعلمه، وملكه "Allah’s statement {And Solomon was David's heir} means (he inherited) prophethood, knowledge and kingdom.” Tafseer Durre Manthur: "Sulayman inherited both Kingdom and knowledge" Dur al-Manthur fi Tafseer al-Mathur, Vol. 5, page 193 Allamah Nisaburi records in Tafseer Gharaib al-Quran: قوله { وورث سليمان داود } عن الحسن أنه المال لأن النبوة عطية مبتدأة "Allah’s statement {And Solomon was David's heir}, al-Hassan said: ‘It is material possessions, because Prophethood is a gift” We read in Tafseer al-Bahar al-Muheet by Abi Hayan: وقال الحسن: ورث المال لأن النبوة عطية مبتدأة al-Hassan said: ‘Inherited material possessions because Prophethood is a gift’ We have cited authentic Sunni sources that Prophet Dawood (as) inherited the worldly possessions of his father, similarly Sayyida Fatima (as) was also the Waris of her father Rasulullah (s). Denying her this inheritance right was the clear voilation of the quran. Prophet Sulayman (as) inherited one thousand horses from his father We read in Surah Sa'd verses 30-31: To David We gave Solomon (for a son),how excellent in Our service! Ever did he turn (to Us)! Behold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot; Al-Qur'an, Surah Sa'd, Ayah 30 & 31, translated by Yusufali. These horses were inheritance, and as proof we shall cite the following classical Sunni sources: We read in Tafseer Gharaib al-Quran: وقيل: ورثها من ابيه وكان أبوه اصابها من العمالقة “It has been said: ‘He inherited them (horses) from his father and his father had obtained them as a booty from Amaliqs.” We read in al-Tashil le Uloom al-Tanzil by Abu Abdillah Ibn al-Jezi al-Ghernati (d. 741 H): فقال الجمهور إن سليمان عليه السلام عرضت عليه خيل كان ورثها عن ابيه “The majority said that Sulayman (as) brought for him horses he inherit them from his father” We read in Tafseer al-Nasafi: وقيل ورثها من أبيه وأصابها أبوه من العمالقة “It has been said that he inherited them from his father and his father had obtained them from Amaliqa (as war booty)” We read in Zad al-Masir by Imam of Salafies Abu al-Faraj al-Jawzi (d. 597 H): والثالث : أنه ورثها من أبيه داود The third: 'That he inherited them from his father David' Imam Qurtubi records in his Tafseer: وقال مقاتل ورث سليمان من أبيه داود ألف فرس “Maqatil said that Solomon inherited 1000 horses from his father” Shaykh Kamaluddin Muhammad bin Musa Damiri (742-808 H) records in Hayaat al Haywan: وجمهور المفسرين على أنها كانت خيلا موروثة “The majority of scholars say that those horses were inherited” We read in Tafseer Baydhawi: وقيل أصابها أبوه من العمالقة فورثها منه 'It has been said that his father obtained them (as war booty) from Amaliq then he (Solomon) inherited them' We read in Tafseer al-Muharer al-Wajiz by Abu Mhammad ibn Attya al-Maharebi (d. 546): وجمهور الناس على أنها كانت خيلا موروثة “The majority of people state that those horses were inherited” These sources prove that Sulayman inherited the material possessions of his father and this included one thousand horses, this verse proves that the verse 'And Sulayman inherited Dawud' refers to the inheritance of material possessions not knowledge. We read in Surah Naml 027.016: And Solomon was David's heir. And he said: O mankind! Lo! we have been taught the language of birds, and have been given (abundance) of all things. This surely is evident favour Translated by Pickthal Inspection needs to be given to the words 'wa theena min kul shay'. Its literal meaning is Allah had granted us all things in the world, and all things clearly includes the material possessions of Dawood, and Prophet Sulayman (as) counted these worldly possession as a bounty from Allah (swt). If Prophet Sulayman (as) was exempt from his father's material possessions, then he would not have counted this as a bounty from Allah (swt). Think logically, no person would deem his being denied to his father's material possessions to be a bounty from Allah (swt), rather such exclusion is due to the wrath of Allah (swt) that is meted out on children who murder their father or become an apostate. This is a punishment from Allah (swt) not a bounty. my last question.please answer if you can. Of the 124,000 Prophets' that Allah (swt) sent, what evidence is there that they left everything for their followers as Sadaqah (Charity)? If they did, then why did the Prophet (saaws)'s wives not give all their possessions to the Islamic State? After all, Ahl'ul Sunnah consider the wives to be Ahlul'bayt. Sadaqah is haram on the Ahlul'bayt, this being the case why did they hold on to their possessions?
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