We will first quote the narrations and then show the contradictions. The Shia have quoted the following detailed narrations:
1. Ihtijaj of al Tabarsi under the chapter:
اجتجاج أمير المؤمنين على أبي بكر و عمر لما منع فاطمة الزهرا فدك بالكتاب و السنة
Amir al Mu’minin’s proof with Qur’an and Sunnah against Abu Bakr and ‘Umar when he prevented Fatimah al Zahra’ from Fadak.
عن حماد بن عثمان عن أبي عبد الله قال لما بويع أبو بكر و استقام له الأمر على جميع المهاجرين و الأنصار بعث إلى فدك من أخرج وكيل فاطمة بنت رسول الله صلى الله عليه و سلم منها فجاءت فاطمة إلى أبي بكر ثم قالت لم تمنعني ميراثي من أبي رسول الله صلى الله عليه و سلم و أخرجت وكيلي من فدك و قد جعلها لي رسول الله صلى الله عليه و سلم بأمر الله تعالى فقال هاتي على ذلك به شهود فجاءت بأم أيمن فقالت لا أشهد يا أبا بكر حتى أحتج عليك بما قال رسول الله صلى الله عليه و سلم أنشدك بالله ألست تعلم أن رسول الله صلى الله عليه و سلم قال أم أيمن امرأة من أهل الجنة فقال بلى قالت فأشهد أن الله عز و جل أوحى إلى رسول الله صلى الله عليه و سلم فآت ذا القربى حقه فجعل فدك لفاطمة بأمر الله فجاء علي فشهد بمثل ذلك فكتب لها كتابا فدفعه إليها فأخذ عمر الكتاب من فاطمة رضي الله عنها فتفل فيه ففرقه فخرجت فاطمة رضي الله عنها تبكي فلما كان بعد ذلك جاء علي إلى أبي بكر و هو في المسجد و حوله المهاجرون و الأنصار فقال يا أبا بكر لما منعت فاطمة رضي الله عنها ميراثها من رسول الله وقد ملكته في حيوة رسول الله صلى الله عليه و سلم فقال أبو بكر هذا فيء للمسلمين فإن أقامت شهودا أن رسول الله صلى الله عليه و سلم جعله لها و إلا فلا حق لها فيه فقال أمير المؤمنين يا أبا بكر تحكم فينا بخلاف حكم الله في المسلمين فقال لا قال فإن كان في يد المسلمين شيء يملكونه ثم ادعيت أنا فيه من تسئل البينة قال إياك أسئل البينة قال فما بال فاطمة سألتها البينة على ما في يدها و قد ملكته في حيوة رسول الله صلى الله عليه و سلم و بعد و لم تسئل المسلمين البينة على ما ادعوها شهودا كما سألتني على ما دعيت عليهم فسكت أبو بكر فقال عمر يا علي و عنا من كلامك فإنا لا نقوي على حجتك فإن أتيت بشهود عدول و إلا فيء للمسلمين لا حق لك و لا لفاطمة رضي الله عنها فيه قال فدمدم الناس و أنكر بعضهم بعضا و قالوا صدق والله علي و رجع علي إلى منزله قال دخلت فاطمة رضي الله عنها المسجد و طافت بقبر أبيها و هي تقول قد كان بعد أبناء هنبثة إلخ
Hammad ibn ‘Uthman narrates from Abu ‘Abdullah:
When bay’ah was given to Abu Bakr and he had full authority over all the Muhajirin and Ansar, he sent someone to Fadak to remove the trustee of Fatimah bint Rasulillah salla Llahu ‘alayhi wa sallam. Fatimah then came to Abu Bakr and said, “Why are you depriving me of my inheritance from my father Rasulullah salla Llahu ‘alayhi wa sallam and why did you remove my representative from Fadak whereas Rasulullah salla Llahu ‘alayhi wa sallam gave it to me by Allah’s subhanahu wa ta ‘ala command?”
He said, “Bring witnesses for this?”
Accordingly, she brought Umm Ayman who said, “I will not testify O Abu Bakr, until I remonstrate against you by Rasulullah’s salla Llahu ‘alayhi wa sallam declaration. I ask you in the name of Allah, are you not aware that Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Umm Ayman is a woman from Jannat’?”
“Most certainly,” he responded.
She then said, “I testify that Allah the Mighty and Majestic sent revelation to Rasulullah salla Llahu ‘alayhi wa sallam And give the relative his right. Consequent to this, he gave Fadak to Fatimah by the instruction of Allah.”
‘Ali then came and gave a similar testimony.
He then wrote a document in her name and handed it over to her. ‘Umar took the document from Fatimah radiya Llahu ‘anha and spat on it and then tore it up. Fatimah then left weeping.
After some time, ‘Ali approached Abu Bakr while the latter was in the Masjid surrounded by the Muhajirin and Ansar and said, “O Abu Bakr, why did you deprive Fatimah of her inheritance from Rasulullah salla Llahu ‘alayhi wa sallam whereas she had ownership over it during the lifetime of Rasulullah salla Llahu ‘alayhi wa sallam?”
Abu Bakr answered, “This is Fay’ for the Muslims. If you can present witnesses that Rasulullah salla Llahu ‘alayhi wa sallam gave it to her, [I will hand it over to her] otherwise she has no right in it.”
Amir al Mu’minin enquired, “O Abu Bakr, will you pass a judgement over us contrary to Allah’s command with regards to the Muslims?”
He replied in the negative.
Amir al Mu’minin asked, “If the Muslims are in possession of something that they own, and then I make a claim over it, who will you ask to provide witnesses?”
“I will ask you for proof,” he replied.
He then questioned, “Then why are you asking Fatimah for proof for something in her possession which she had ownership over in the life of Rasulullah salla Llahu ‘alayhi wa sallam and after his demise, while you do not ask the Muslims for proof for what they own, but rather you would have asked me had I made such a claim over them?”
Abu Bakr was silenced.
‘Umar then spoke, “O ‘Ali, save us from your speech as we do not have the capacity to debate you. If you bring righteous witnesses [we will give it to you], otherwise it will be Fay’ for the Muslims and neither will you nor Fatimah have any right over it.”
Hearing this, the people made a huge hue and cry, and they began to reject and debate each other. They said, “By Allah, ‘Ali has spoken the truth.”
Subsequently, ‘Ali returned to his house. Fatimah then entered the Masjid and circumumbulated her father’s grave and recited the couplet:
After you, we found momentous chaotic events… 
Thereafter it is mentioned that Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma saw the situation and apprehending future strife decided to kill Sayyidina ‘Ali radiya Llahu ‘anhu and appointed Sayyidina Khalid radiya Llahu ‘anhu for the job. We will mention this at its appropriate place.
قال حدثنا علي بن إبراهيم عن أبيه عن ابن أبي عمير عمن ذكره عن أبي عبد الله قال لما منع أبو بكر فاطمة فدكا و أخرج وكيلها جاء أمير المؤمنين إلى المسجد و أبو بكر جالس و حوله المهاجرون و الأنصار فقال يا أبا بكر لم منعت فاطمة ما جعله رسول الله لها و وكيلها فيه منذ سنتين فقال أبو بكر هذا فيء للمسلمين فإن أتت بشهود عدول و إلا فلا حق لها فيه قال يا أبا بكر أتحكم فينا بخلاف ما تحكم في المسلمين قال لا قال أخبرني لو كان في يد المسلمين شيء فادعيت أنا فيه فممن كنت تسئل البينة قال إياك كنت أسئل قال فإذا كان في يدي شيء فادعى فيه المسلمون تسئلني فيه البينة قال فسكت أبو بكر و قال عمر هذا فيء للمسلمين و لسنا في خصومتك في شيء قال فبكى الناس و تفرقوا و دمدموا
‘Ali ibn Ibrahim reports from his father from Ibn Abi ‘Umair from the narrator who quotes from Abu ‘Abdullah who said:
After Abu Bakr prevented Fadak from Fatimah and removed her representative, Amir al Mu’minin came to the Masjid. Abu Bakr was sitting with the Muhajirin and Ansar. ‘Ali said, “O Abu Bakr, why did you prevent Fatimah from what Rasulullah salla Llahu ‘alayhi wa sallam gave her and her representative has been looking after it for many years?”
Abu Bakr said, “This is Fay’ for the Muslims. If you bring truthful witnesses, otherwise you have no right over it.”
‘Ali asked, “O Abu Bakr, will you pass a judgement on us contrary to the judgement you pass on the Muslims?”
“No,” he replied.
‘Ali asked, “Tell me, if there was something in the possession of the Muslims and then I claimed a right over it, who would you ask to furnish proof?”
“I will ask you,” he replied.
‘Ali then said, “Now when I have something in my possession and the Muslims are claiming over it, you are asking me to furnish proof?!”
Abu Bakr was speechless.
‘Umar said, “This is Fay’ for the Muslims. And we are not prepared to debate you.”
People began to cry and made an uproar and dispersed grumbling.
عن أبي جعفر قال دخلت فاطمة بنت محمد صلى الله عليه و سلم على أبي بكر فسألته فدكا فقال قال النبي صلى الله عليه و سلم لا نورث فقالت قال الله تعالى و ورث سليمان داود فلما حاجته أمر أن يكتب لها و شهد علي بن أبي طالب و أم أيمن فخرجت فاطمة رضي الله عنها فاستقبلها عمر فقال من أين جئت يا بنت رسول الله قالت من عند أبي بكر من شأن فدك قد كتب لي بها فقال عمر هاتي الكتاب فأعطته فبصق فيه و محاه عجل الله جزاء فاستقبلها علي فقال ما لك يا بنت رسول الله صلى الله عليه و سلم فذكرت لما صنع عمر فقال ما ركبوا مني و من أبيك أعظم من هذا
Abu Jafar reports:
Fatimah bint Muhammad radiya Llahu ‘anha came to Abu Bakr and asked him for Fadak. He said, “The Nabi salla Llahu ‘alayhi wa sallam declared, ‘We are not inherited from.’”
She said, “Allah subhanahu wa ta ‘ala declared, ‘Sulaiman inherited from Dawood.’”
She was successful in defeating him in the debate. Subsequently, he commanded that a document be written for her. ‘Ali ibn Abi Talib and Umm Ayman also gave testimony.
Fatimah radiya Llahu ‘anha then left and bumped into ‘Umar en route who asked, “Where have you come from, O daughter of the Messenger of Allah?”
She replied, “From Abu Bakr concerning Fadak. He has written a document of it in my name.”
‘Umar said, “Show me the document.”
She gave it to him. He spat in it and erased it.
‘Ali then met her and asked, “What is wrong, O daughter of the Messenger of Allah?”
She told him what ‘Umar had done. He commented, “They have not perpetrated a greater crime upon me and your father than this!”
4. Bihar al Anwar, Kitab al Fitan:
عن عبد الله بن سنان عن أبي عبد الله قال لما قبض رسول الله صلى الله عليه و سلم و جلس أبو بكر مجلسه بعث إلى وكيل فاطمة فأخرجه من فدك فأتته فاطمة فقالت يا أبا بكر ادعيت أنك خليفة أبي و جلست مجلسه و أنت بعثت إلى وكيلي فأخرجته من فدك و قد تعلم أن رسول الله صلى الله عليه و سلم صدق بها علي و أن لي بذلك شهودا فقال إن النبي صلى الله عليه و سلم لا يورث فرجعت إلى علي فأخبرته فقال ارجعي إليه قولي زعمت أن النبي لا يورث و ورث سليمان داود و ورث يحيى زكريا و كيف لا أرث أنا أبي فقال عمر أنت معلمة قالت و إن كنت معلمة فإنما علمني ابن عمي فقال أبو بكر فإن عائشة تشهد و عمر أنهما سمعا رسول الله صلى الله عليه و سلم و هو يقول إن النبي لا يورث فقالت هذا أول شهادة زور شهد به في الإسلام ثم قالت فإن فدك إنما هي صدق بها علي رسول الله صلى الله عليه و سلم و لي بذلك بينة فقال لها هلمي بينتك قال فجاءت بأم أيمن و علي فقال أبو بكر يا أم أيمن إنك سمعت من رسول الله صلى الله عليه و سلم يقول في فاطمة فقالت سمعت رسول الله صلى الله عليه و سلم يقول إن فاطمة سيدة نساء أهل الجنة ثم قالت أم أيمن فمن كانت سيدة نساء أهل الجنة تدعي ما ليس لها و أنا امرأة من أهل الجنة ما كنت لأشهد بما لم أكن سمعت من رسول الله صلى الله عليه و سلم فقال عمر دعينا يا أم أيمن من هذه القصص بأي شيء تشهدين فقالت كنت جالسة في بيت فاطمة و رسول الله صلى الله عليه و سلم جالس حتى نزل عليه جبريل فقال يا محمد قم فإن الله تبارك و تعالى أمرني أن أخط لك فدكا بجناحي فقام رسول الله صلى الله عليه و سلم مع جبريل فما لبث أن رجع فقالت فاطمة يا أبي أين ذهبت فقال خط جبريل لي فدكا بجناحيه و حد لي حدودها فقالت يا أبت إني أخاف العيلة و الحاجة من بعدك فصدق بها علي فقال هي صدقة عليك فقبضتها قالت نعم فقال رسول الله صلى الله عليه و سلم يا أم أيمن اشهدي و يا علي اشهد ثم خرجت و حملها على إتان عليه كساء حمل فدار بها أربعين صباحا في بيوت المهاجرين و الأنصار و الحسن و الحسين معها و هي تقول يا معشر المهاجرين و الأنصار انصروا الله ابنة نبيكم و قد بايعتم رسول الله صلى الله عليه و سلم يوم بايعتموه أن تمنعوه و ذريته مما تمنعون منه أنفسكم و ذراريكم ففوا الرسول صلى الله عليه و سلم بيعتكم قال فما أعاننا أحد و لا أجابها و لا نصرها قالت فانتهيت إلى معاذ بن جبل فقالت يا معاذ بن جبل إني قد جئتك مستنصرة و قد بايعت رسول الله صلى الله عليه و سلم على أن تنصروه و ذريته و تمنعه مما تمنع ذريتك و إن أبا بكر قد غصبني على فدك و أخرج وكيلي منها قال فمعي غيري قالت لا ما أجابني أحد قال فأين أبلغ من نصرك قال فخرجت من عندنا و دخل ابنه فقال ما جاء ابنة محمد إليك قال جاءت تطلب نصرتي على أبي بكر فإنه أخذ منها فدكا قال فما أجبتها به قال قلت و ما يبلغ من نصرتي أنا وحدي قال فأبيت أن تنصرنا قال نعم قال فأي شيء قالت لك قال قالت لي والله لأنازعنك الفصيح من رأسي حتى أرد على رسول الله صلى الله عليه و سلم إذا لم تجب ابنة محمد صلى الله عليه و سلم قال و خرجت فاطمة و هي تقول والله لا أكلمك كلمة حتى اجتمع أنا و أنت عند رسول الله صلى الله عليه و سلم ثم انصرفت فقال علي رضي الله عنه لها أيتي أبا بكر وحده فإنه أرق من الآخر وقولي ادعيت مجلس أبي و إنك خليفة و جلست مجلسه و لو كانت فدك ثم استوهبتها منك لوجب ردها علي فلما أتته و قالت له ذلك قال صدقت قال فدعا بكتاب فكتبه لها برد فدك فخرجت و الكتاب معها فلقيها عمر فقال يا بنت محمد صلى الله عليه و سلم ما هذا الكتاب الذي معك فقالت كتب لي أبو بكر فدك فقال هلميه إلي فأبت أن تدفعه إليه فرسها برجله و كانت حاملة بابن اسمه المحسن فأسقطت المحسن من بطنها ثم لطمها فكأني أنظر إلى قرط كان في أذنها حين نقضها ثم أخذ الكتاب فخرقه فمضت و مكثت خمسة و سبعين يوما مريضة مما ضربها عمر ثم قبضت
‘Abdullah ibn Sinan narrates from Abu ‘Abdullah who relates:
When Rasulullah salla Llahu ‘alayhi wa sallam passed away and Abu Bakr assumed his positon, he sent someone to remove Fatimah’s trustee from Fadak. Consequently, Fatimah approached him and said, “O Abu Bakr. You claim that you are my father’s khalifah (successor), and you have sat on his place. However, you sent someone to remove my trustee over Fadak whereas you are aware that Rasulullah salla Llahu ‘alayhi wa sallam gave it to me as charity and I also have witnesses to this.”
He answered, “Certainly the Nabi salla Llahu ‘alayhi wa sallam is not inherited.”
She returned to ‘Ali and told him what happened. He instructed her, “Return to him and say, ‘You assert that the Nabi is not inherited whereas Sulaiman inherited Dawood and Yahya inherited Zakariyya, so why should I not inherit from my father?’”
When she said this, ‘Umar exclaimed, “You have been coached.”
She said, “So what if I have been coached? My cousin taught me.”
Abu Bakr said, “‘Aisha and ‘Umar testify that they heard Rasulullah salla Llahu ‘alayhi wa sallam announcing, ‘A Nabi is not inherited from.’”
She said, “This is the first false testimony is Islam.”
She continued, “Indeed, Rasulullah salla Llahu ‘alayhi wa sallam gifted me Fadak and I have witnesses to this.”
He told her, “Furnish your proof.”
So she brought Umm Ayman and ‘Ali. Abu Bakr said, “O Umm Ayman, did you hear Rasulullah salla Llahu ‘alayhi wa sallam saying anything regarding Fatimah?”
She replied, “I heard Rasulullah salla Llahu ‘alayhi wa sallam saying, ‘Indeed, Fatimah is the Queen of the women of Jannat.’”
Umm Ayman continued, “Would the Queen of the women of Jannat claim something which does not belong to her? Moreover, I am a woman from Jannat and I will not bear witness to something I never heard from Rasulullah salla Llahu ‘alayhi wa sallam.”
‘Umar said, “Spare us these stories O Umm Ayman. What do you testify to?”
She said, “I was sitting in Fatimah’s house and Rasulullah salla Llahu ‘alayhi wa sallam was also seated there. Just then, Jibril descended and said, ‘O Muhammad, stand up. Allah subhanahu wa ta ‘ala has commanded me to sketch out for you Fadak with my wings.’
Rasulullah salla Llahu ‘alayhi wa sallam thus stood up and left with Jibril. Not after long, he returned. Fatimah said, ‘O my father, where did you go?’
He explained, ‘Jibril sketched for me Fadak with his wings and set its boundaries.’
She said, ‘O my father, I fear poverty and want after you so give it to me in charity.’
He said, ‘It is sadaqah for you.’
She thus took possession over it. She said, ‘Yes.’
Rasulullah salla Llahu ‘alayhi wa sallam then said, ‘O Umm Ayman, be witness and O Ali be witness.’”
[Notwithstanding this testimony, Abu Bakr did not hand it over to her.]
She then left [Abu Bakr’s presence]. ‘Ali mounted her on a mule upon which there was a cloth. He then went around with her for forty days to the houses of the Muhajirin and Ansar with Hassan and Hussain. She would plea, “O gathering of Muhajirin and Ansar! For Allah’s sake help the daughter of your Nabi. The day you pledged allegiance to Rasulullah salla Llahu ‘alayhi wa sallam, you pledged that you will protect him and his progeny the way you protect yourselves and your children. Fulfil the pledge of Rasulullah salla Llahu ‘alayhi wa sallam.”
No one helped us, no one supported us, and no one answered our plea.
She then went to Muaz ibn Jabal and said, “O Muaz ibn Jabal, I have come to you seeking help. You have giving bay’ah to Rasulullah salla Llahu ‘alayhi wa sallam to help him and his children and protect him the way you protect your children. Abu Bakr has usurped Fadak from me and removed my trustee from it.”
He asked, “Is there anyone with me?”
She said, “No. No one answered my call.”
He submitted, “Then what will be the fruits of my sole endeavour?”
She left and his son entered his presence. He asked, “What brought the daughter of Muhammad to you.”
Muaz said, “She came seeking my assistance against Abu Bakr because he took Fadak away from her.”
He asked, “What answer did you give her?”
“I said, ‘What results will my individual assistance produce?’” he explained.
“So you declined from helping her,” he asked.
“Yes,” Muaz replied.
He asked, “What did she tell you then?”
He replied, “She told me, ‘By Allah, I will most certainly not talk to you until I meet Rasulullah salla Llahu ‘alayhi wa sallam since you did not answer the plea of Rasulullah’s salla Llahu ‘alayhi wa sallam daughter.’”
He continues, “Fatimah left saying, ‘By Allah, I will not speak a word to you until we both stand before Rasulullah salla Llahu ‘alayhi wa sallam.’ She then went away.”
‘Ali advised her, “Go to Abu Bakr when he is alone since he is more compassionate than the other and tell him, ‘You have claimed the place of my father and that you are khalifah and assumed his position. Had I asked you to gift Fadak to me, it would be binding on you to comply.’”
She came to him and told him this. He said, “You have spoken the truth.”
He then called for a document and wrote that Fadak be returned to her. She left with the document and bumped into ‘Umar. He asked, “O daughter of Muhammad, what is that document in your hand?”
She replied, “Abu Bakr wrote that Fadak belongs to me.”
He said, “Give it to me.”
She refused to give it to him so he kicked her. At the time, she was pregnant with a son whose name was Muhsin and miscarried him. He then smacked her. As if I can see the mark on her ear from this smack.
He then snatched the document from her and tore it up. She left and remained ill for 75 days from ‘Umar’s beating until she finally passed away.
روى العلامة في كشكولها لمنسوب إليه عن المفضل بن عمر قال قال مولاي جعفر صادق لما ولي أبو بكر ابن أبي قحافة قال له عمر إن الناس عبيد هذه الدنيا لا يريدون غيرها فامنع عن علي و أهل بيته الخمس و الفيء و قد كان شيعته إذا علموا ذلك تركوا عليا عليه السلام و أقبلوا إليك رغبة في الدنيا و إيثارا ومحاباة عليها ففعل أبو بكر ذلك و صرف عنهم جميع ذلك فلما قال أبو بكر بن أبي قحافة مناديا من كان له عند رسول الله صلى الله عليه و سلم دين او عدة فليأتني حتى أقضيه وأنجز لجابر بن عبد الله و الجرير بن عبد الله البجلي قال علي لفاطمة صيري إلى أبي بكر و اذكر به فدكا فصارت فاطمة إليه و ذكرت له فدكا مع الخمس و الفيء فقال هاتي بينة يا بنت رسول الله صلى الله عليه و سلم فقالت أما فدك فإن الله عز و جل أنزل على نبيه قرآنا يأمر فيه بأن يؤتيني و ولدي حقي قال الله تعالى و آت ذا القربى حقه فكنت أنا و ولدي أقرب الخلائق إلى رسول الله صلى الله عليه و سلم فنحلني و ولدي فدكا فلما تلا عليه جبريل المسكين و ابن السبيل قال رسول الله صلى الله عليه و سلم ما حق المسكين و ابن السبيل فأنزل الله تعالى و اعلموا إنما غنمتم من شيء إلخ فقسم الخمس على خمسة أقسام فقال ما أفاء الله على رسوله من أهل القرى فلله و للرسول و لذي القربى و اليتامى و المساكين ابن السبيل كيلا يكون دولة بين الأغنياء منك فما لله فهو لرسوله و ما لرسول الله فهو لذي القربى و نحن ذوي القربى قال الله تعالى قل لا أسئلكم عليه أجرا إلا المودة في القربى فنظر أبو بكر بن أبي قحافة إلى عمر بن الخطاب و قال ما تقول فقال عمر و من اليتامى و المساكين و أبناء السبيل فقالت فاطمة اليتامى الذين يأتمون بالله و رسوله و بذي القربى و المساكين الذين أسكنوا معهم في الدنيا و الآخرة و ابن السبيل الذي يسلك مسلكهم قال عمر فإذا الخمس و الفيء كله لكم و لمواليكم و لأشياعكم فقالت فاطمة أما فدك فأوجبها الله لي و لولدي دون موالينا و شيعتنا و أما الخمس فقسمه الله لنا و لموا لينا و أشياعنا كما فقرأ في كتاب الله قال عمر فما لسائر المهاجرين و الأنصار التابعين بإحسان قالت فاطمة إن كانوا موالينا و من أشياعنا فلهم الصدقات التي قسمها الله و أوجبها في كتابه فقال عز و جل إنما الصدقات للفقراء و المساكين و العاملين عليها و المؤلفة قلوبهم و في الرقاب إلى آخر القصة قال عمر فدك خاصة و الفيء لكم و لأوليائكم ما أحسب أصحاب محمد يرضون بهذا قالت فاطمة فإن الله عز و جل رضي بذلك و رسوله رضي به قسم على الموالات و المتبعة لا على المعاداة و المخالفة و من عادانا فقد عادا الله و من خالفنا فقد خالف الله و من خالف الله فقد استوجب من الله العذاب الأليم و العقاب الشديد في الدنيا و الآخرة فقال عمر هاتي ببينة يا بنت محمد صلى الله عليه و سلم على ما تدعين فقالت فاطمة قد صدقتم جابر بن عبد الله و جرير بن عبد الله و لم تسئلوهما البينة و بينتي في كتاب الله فقال عمر إن جابرا و جريرا ذكرا أمرا هينا و أنت تدعين أمرا عظيما يقع به الردة من المهاجرين و الأنصار فقالت إن المهاجرين برسول الله و أهل بيت رسول الله هاجروا إلى دينه و الأنصار بالإيمان بالله و رسوله و بذي القربى إحسانا فلا هجرة إلا إلينا و لا نصرة إلا معنا و لا اتباع بإحسان إلا بنا و من ارتد عنا فإلى الجاهلية فقال لها عمر و عينا من أباطيلك و احضرينا من يشهد لك بما تقولين فبعث إلى علي و الحسن و الحسين و أم أيمن و أسماء بنت عميس و كانت تحت أبي بكر بن أبي قحافة فأقبلوا إلى أبي بكر و شهدوا لها بجميع ما قالت و ادعته فقال أما علي فزوجها و أما الحسن و الحسين ابناها و أما أم أيمن فمولاتها و أما أسماء بنت عميس فقد كانت تحت جعفر بن أبي طالب فهي تشهد لبني هاشم و قد كانت تخدم فاطمة و كل هؤلاء يجرون إلى أنفسهم فقال علي أما فاطمة فبضعة من رسول الله صلى الله عليه و سلم و من آذاها فقد آذى رسول الله صلى الله عليه و سلم و من كذبها فقد كذب رسول الله و أما الحسن و الحسين فابنا رسول الله و سيدا شباب أهل الجنة من كذبهما فقد كذب رسول الله إذ كان أهل الجنة صادقين و أما أنا فقد قال رسول الله صلى الله عليه و سلم أنت مني و أنا منك و أنت أخي في الدنيا و الآخرة الراد عليك هو الراد علي من أطاعك فقد أطاعني و من عصاك فقد عصاني و أما أم أيمن فقد شهد لها رسول الله صلى الله عليه و سلم بالجنة و دعا لأسماء بنت عميس و ذريتها فقال عمر أنتم ما وصفتم به لأنفسكم و لكن شهادة الجار إلى نفسه لا تقبل فقال علي إذا كنا نحن كما تعرفون و لا تنكرون و شهادتنا لأنفسنا لا تقبل و شهادة رسول الله لا تقبل فإنا لله و إنا إليه راجعون إذا وعينا لأنفسنا تسألنا البينة فما من معين يعين و قد وثبتم على سلطان الله و سلطان رسوله فأخرجتموه من بيته إلى بيت غيره من غير بينة و لا حجة و سيعلم الذين ظلموا أي منقلب ينقلبون ثم قال لفاطمة انصرفي حتى يحكم الله بيننا و هو خير الحاكمين
‘Allamah reports in his Kashkol from Mufaddal ibn ‘Umar who says that his master Jafar al Sadiq said:
When Abu Bakr ibn Abi Quhafah became khalifah, ‘Umar told him, “People are undoubtedly the servants of this world. They desire nothing else. So prevent ‘Ali and the Ahlul Bayt from the Khumus and fay’. When his followers will come to learn of this, they will abandon him and turn to you out of greed for the world, and giving it preference.”
Abu Bakr followed his advice. Abu Bakr ibn Abi Quhafah made an announcement, “Whoever has any outstanding credit from Rasulullah salla Llahu ‘alayhi wa sallam or promise should approach me and I will fulfil it.” Jabir ibn ‘Abdullah and Jarir ibn ‘Abdullah al Bajali were given their shares.
‘Ali said to Fatimah, “Go to Abu Bakr and mention Fadak to him.” She complied and approached him telling him about Fadak together with the Khumus and Fay’. He said, “Bring me proof, O daughter of Rasulullah salla Llahu ‘alayhi wa sallam.”
She said, “With regards to Fadak, Allah subhanahu wa ta ‘ala revealed verses of the Qur’an to His Messenger commanding him to give me and my children my right. Allah subhanahu wa ta ‘ala declared: And give the relative his right. I and my children are the closest of all creation to Rasulullah salla Llahu ‘alayhi wa sallam. Thus he gifted Fadak to me and my children. When Jibril recited to him and the needy and traveller, Rasulullah salla Llahu ‘alayhi wa sallam asked, ‘What is the right of the needy and traveller?’ Upon this, Allah revealed:
And know that anything you obtain of war booty…
Accordingly, he distributed the Khumus into few parts.
Allah then revealed:
And what Allah restored to His Messenger from the people of the towns – it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveller – so that it will not be a perpetual distribution among the rich from among you.
So whatever is for Allah belongs to the Messenger and whatever is for the Messenger belongs to the near relatives and we are the near relatives.
Allah subhanahu wa ta ‘ala declared:
Say, [O Muhammad], “I do not ask you for this message any payment [but] only good will through kinship.”
Abu Bakr ibn Abi Quhafah looked at ‘Umar ibn al Khattab and said, “What is she saying?”
‘Umar enquired, “Who are the orphans, needy, and travellers?”
Fatimah explained, “The orphans are those who seek sanctuary by Allah, His Messenger, and the near relatives. The needy are those who live with them in this world and the Hereafter. And the travellers are those who tread their path.”
‘Umar said, “Then Khumus and Fay’ are exclusively for you, your freed slaves, and your supporters?”
Fatimah said, “Allah has made Fadak obligatory for me and my children to the exclusion of our freed slaves and supporters. On the other hand, Allah divided Khumus between us, our freed slaves, and our supporters just as he stated in His Book.”
‘Umar asked, “So what is for all the Muhajirin, Ansar, and those who follow them with goodness?”
Fatimah explained, “If they are part of our freed slaves or followers, then they will receive Zakat which Allah subhanahu wa ta ‘ala has distributed and made mandatory in His book. Allah subhanahu wa ta ‘ala declares:
Zakat expenditures are only for the poor and for the needy and for those employed to collect [Zakat] and for bringing hearts together [for Islam] … ”
‘Umar said, “So Fadak and Fay’ belong exclusively to you and your supporters? I do not feel that the Companions of Rasulullah salla Llahu ‘alayhi wa sallam will be pleased with this.”
Fatimah retorted, “Allah, the Mighty and Majestic, and His Messenger are pleased with this. He distributed according to friendship and following, nor upon enmity and opposition. Whoever hates us, hates Allah. Whoever opposes us opposes Allah. And whoever opposes Allah has earned himself Allah’s painful chastisement and severe punishment in the world and the Hereafter.”
‘Umar said, “Bring proof, O daughter of Muhammad, for your claim.”
Fatimah said, “You believed Jabir ibn ‘Abdullah and Jarir ibn ‘Abdullah and did not ask them for proof whereas my proof is in the Book of Allah.”
‘Umar said, “Jabir and Jarir mentioned something trivial whereas your claim is grand which will result in the Muhajirin and Ansar turning renegade.”
She responded, “Indeed, the Muhajirin with Rasulullah salla Llahu ‘alayhi wa sallam and his Ahlul Bayt emigrated towards his Din. And the Ansar brought iman in Allah and His Messenger and displayed kindness to the near relatives. Hence, there is no hijrah except towards us, no assistance except with us, and no following with goodness except with us. Whoever turns away from us, goes towards ignorance.”
‘Umar said, “Spare us from your nonsensical talk and present for us someone who can verify your claim.”
Thus, ‘Ali, Hassan, Hussain, Umm Ayman, and Asma’ bint ‘Umays – who was in the nikah of Abu Bakr ibn Abi Quhafah – were summoned. They approached Abu Bakr and testified to everything she said and claimed.
He remarked, “‘Ali is her husband, Hassan and Hussain are her sons, Umm Ayman is her freed slave, and Asma’ bint ‘Umays was married to Jafar ibn Abi Talib, hence she is testifying for the Banu Hashim, and also she would serve Fatimah. All of these are pulling benefit towards themselves.”
‘Ali commented, “Fatimah is the part of Rasulullah salla Llahu ‘alayhi wa sallam. Whoever harms her harms Rasulullah salla Llahu ‘alayhi wa sallam. And whoever belies her, belies Rasulullah salla Llahu ‘alayhi wa sallam. Hassan and Hussain are the sons of Rasulullah salla Llahu ‘alayhi wa sallam and the leaders of the youth of Jannat. Whoever belies them belies Rasulullah salla Llahu ‘alayhi wa sallam as the dwellers of Jannat are truthful. With regards to me, Rasulullah salla Llahu ‘alayhi wa sallam said, ‘You are from me and I am from you. You are my brother in this world and the Hereafter. Whoever turns to you has turned to me. Whoever obeys you has obeyed me. And whoever disobeys you has disobeyed me. Rasulullah salla Llahu ‘alayhi wa sallam has promised Umm Ayman Jannat and made du’a’ for Asma’ bint ‘Umays and her progeny.”
‘Umar shouted, “You are as you have described yourselves. However, the testimony of one who draws benefit for himself is not accepted.”
‘Ali explained, “If this is our condition and you acknowledge it and deny nothing, yet our testimony for ourselves is not accepted and Rasulullah’s salla Llahu ‘alayhi wa sallam testimony is not accepted, then to Allah do we belong and to Him is our return. When we claim for ourselves, you ask us for proof and there is no helper to assist. You have ventured to assume the kingdom of Allah and His Messenger and removed it from its house to another house without any proof or evidence. Soon, the oppressors will come to know by what a great reverse they will be overturned.”
He then said to Fatimah, “Depart. Allah will decided between us and He is the best of judges.”
6. Khutbah Fatimah al Zahra’
This is a famous address recorded in Ihtijaj and other Shia books. It is mentioned therein that when Fatimah learnt that Sayyidina Abu Bakr radiya Llahu ‘anhu intended to deprive her of Fadak, she came to him in Masjid al Nabawi and gave an eloquent and bombastic speech. She complained of his injustices and presented Qur’anic verses and other evidences to indict him and left no stone unturned in proving her right. Since this khutbah is very lengthy, we will not quote it entirely. Nonetheless, there is no mention therein of Fadak being gifted or her having possession of it. Whatever she said was concerning inheritance. She said in her address:
أنتم الآن تزعمون أن الإرث لنا أفحكم الجاهلية تبغون يا ابن أبي قحافة في كتاب الله ترث أباك و لا أرث أبي لقد جئت شيئا فريا أفعلى عمد تركتم كتاب الله و نبذتموه وراء ظهركم إذ يقول و ورث سليمان داود إلخ
You now think that inheritance is not for us. Do you desire the judgement of ignorance? O son of Abu Quhafah is it mentioned in the Book of Allah that you will inherit from your father while I will not inherit from mines? You have indeed introduced a great slander. Have you discarded the Book of Allah intentionally and thrown it behind your backs. Allah declares, “And Sulaiman inherited from Dawood.” And He mentions the supplication of Zakariyya, “So give me from Yourself an heir who will inherit me.” Despite this, you think that I do not have any right and I will not inherit from my father. No problem, Allah will sort you out. On the Day of Qiyamah, you will come to know.”
و روي أن فاطمة جاءت إلى أبي بكر بعد وفاة رسول الله صلى الله عليه و سلم فقالت يا أبا بكر من يرثك إذا مت قال أهلي و ولدي قالت فما لي لا أرث رسول الله صلى الله عليه و سلم فقال إن النبي لا يورث و لكن أنفق على من كان ينفق عليه رسول الله صلى الله عليه و سلم و أعطي ما كان يعطيه قالت والله لا أكلمك بكلمة ما حييت فما كلمته حتى ماتت
It is reported that Fatimah came to Abu Bakr after Rasulullah’s salla Llahu ‘alayhi wa sallam demise and said, “O Abu Bakr, who will inherit from you when you die?”
He said, “My family and children.”
She said, “So why do I not inherit from Rasulullah salla Llahu ‘alayhi wa sallam?”
He explained, “A nabi is not inherited from. However, I will spend on those Rasulullah salla Llahu ‘alayhi wa sallam would spend on and give what Rasulullah salla Llahu ‘alayhi wa sallam would give.”
She said, “By Allah, I will never speak a word to you for as long as I live.”
Thus she did not speak to him until she passed away.
و قيل جاءت فاطمة إلى أبي بكر فقالت أعطني ميراثي من رسول الله صلى الله عليه و سلم قال إن الأنبياء لا تورث ما تركوه فهو صدقة فرجعت إلى علي رضي الله عنه فقال ارجعي فقولي ما شأن سليمان ورث داود وقال زكريا فهب لي من لدنك وليا يرثني و يرث من آل يعقوب فأبوا و أبى
It is said that Fatimah came to Abu Bakr and said, “Give me my inheritance from Rasulullah salla Llahu ‘alayhi wa sallam.”
He responded, “The Prophets are not inherited from. Whatever they leave behind is sadaqah.”
She returned to ‘Ali radiya Llahu ‘anhu who said to her, “Go back and tell him, ‘What is with Sulaiman who inherited from Dawood? And Zakariyya said: So give me from Yourself an heir who will inherit me and from the family of Ya’qub?’”
They denied and he rejected.
عن جابر بن عبد الله الأنصاري عن أبي جعفر أن أبا بكر قال لفاطمة النبي لا يورث قالت قد ورث سليمان داود قال زكريا فهب لي من لدنك وليا يرثني و يرث من آل يعقوب فنحن أقرب إلى النبي صلى الله عليه و سلم من زكريا إلى يعقوب و عن جعفر قال قال علي لفاطمة انطلقي فاطلبي ميراثك من أبيك رسول الله صلى الله عليه و سلم فجاءت إلى أبي بكر فقالت أعطني ميراثي من أبي رسول الله صلى الله عليه و سلم قال النبي لا يورث فقالت ألم يرث سليمان داود فغضب و قال النبي لا يورث قالت ألم يقل زكريا فهب لي من لدنك وليا يرثني و يرث من آل يعقوب فقال النبي لا يورث فقال ألم يقل يوصيكم الله في أولادكم للذكر مثل حظ الأنثيين فقال النبي لا يورث
Jabir ibn ‘Abdullah al Ansari reports from Abu Jafar that Abu Bakr said to Fatimah, “A nabi is not inherited from.”
She said, “Sulaiman inherited Dawood. Zakariyya prayed, “So give me from Yourself an heir who will inherit me and from the family of Ya’qub.” We are closer to the Nabi than Zakariyya was to Ya’qub.
It is reported from Jafar that ‘Ali said to Fatimah, “Go and seek your inheritance from your father Rasulullah salla Llahu ‘alayhi wa sallam.”
Accordingly, she approached Abu Bakr and said, “Give me my inheritance from my father Rasulullah salla Llahu ‘alayhi wa sallam.”
He said, “A nabi is not inherited.”
She responded, “Did Sulaiman not inherit Dawood?”
He became upset and shouted, “A nabi is not inherited.”
She said, “Did Zakariyya not supplicated, ‘So give me from Yourself an heir who will inherit me and from the family of Ya’qub’?”
He said, “A nabi is not inherited.”
She said, “Did He not state, ‘Allah instructs you concerning your children: for the male, what is equal to the share of two females.’”
He said, “A nabi is not inherited from.”
عن أبي سعيد الخدري قال لما قبض رسول الله صلى الله عليه و سلم جاءت فاطمة عليها السلام تطلب فدكا فقال أبو بكر إني لأعلم إن شاء الله أنك لن تقولي إلا حقا و لكن هاتي ببينتك فجاءت بعلي فشهد ثم جائت بأم أيمن فشهدت فقال امرأة أخرى أو رجلا فكتبت لك بها
Abu Sa’id al Khudri reports that after Rasulullah salla Llahu ‘alayhi wa sallam passed away, Fatimah came seeking Fadak. Abu Bakr said, “Certainly, I know that by Allah’s you will only speak the truth. Nonetheless, provide your proof.”
She brought ‘Ali who testified followed by Umm Ayman who testified.
He said, “[Bring] another woman or man and I will decree it in your favour.”
11. When Sayyidina ‘Ali radiya Llahu ‘anhu heard that Sayyidina Abu Bakr radiya Llahu ‘anhu deprived Sayyidah Fatimah radiya Llahu ‘anha of Fadak, he wrote this letter to him:
شقوا متلاطمات أمواج الفتن بحيازيم سفن النجاة و حطوا تيجان أهل الفخر بجمع أهل الغدر و استضاؤ بنور الأنوار اقتسموا مواريث الطاهرات الأبرار و احتقبوا ثقل الأوزار بغصبهم نحلة النبي المختار فكأني بكم تتردد و نفي العمي كما يتردد البعير في الطاحونة أما و الله لو أذن لي بما ليس لكم به علم لحصدت رؤوسكم عن أجسادكم كحب الحصيد بقواضب من حديد و ولقلعت من جماجم شجعانكم ما أقرح به آماقكم و أوهش به محالكم فإني منذ عرفت مردي العساكر و مفني الجحافل و مبيد خضرائكم و مخمد ضوضائكم و جزاز الدواين إذ أنتم في بيوتكم معتكفون و إني لصاحبكم بالأمس لعمر أبي وأمي لن تحبوا أن تكون فينا الخلافة و النبوة و أنتم تذكرون أحقاد بدر و ثارات أحد أما والله لو قلت ما سبق من الله فيكم لتداخلت أضلاعكم في أجوافكم كتداخل أسنان دوارة الرحى فإن نطقت تقولون حسد و إن سكت فيقال إن ابن أبي طالب جزع من الموت هيهات هيهات الساقة يقال لي هذا و أنا لمميت المائت و خواض المنايا في جوف ليل حالك حامل سيفين الثقيلين و الرمحين الطويلين و منكس الروايات في غط مط الغمرات مفرج الكربات عن وجه خير البريات ايهنوا فوالله لابن أبي طالب آنس بالموت من الطفل إلى محالب أمه هبلتكم الهوابل لو بحت بما أنزل الله سبحانه في كتابه فيكم لاضطربتم اضطراب الأرشية في الطوي البعيدة و لخرجتم من بيوتكم هاربين و علي وجوهكم مائمين و لكني أهون وجدي حتى ألقى ربي بيد جذاء صفراء من لذاتكم خلوا من طحناتكم فما مثل دنياكم عندي إلا كمثل غيم علا فاستعلى ثم استغلظ فاستوى ثم تمزق فانجلى رويدا فعن قليل ينجلي لكم القسطل و تجنون ثمر فعلكم مرا و تحصدون غرس أيديكم ذعافا ممقرا و سما قاتلا و كفى بالله حكيما و برسول الله خصيما و بالقيامة موقفا فلا بعد الله فيها سواكم و لا اتعس فيها غيركم و السلام على من اتبع الهدى
First you were saved from trials and abandoned pride and arrogance and came into the light of Nubuwwah. However, at the end you looted the inheritance of the pure Ahlul Bayt and snatched the gift of Rasulullah salla Llahu ‘alayhi wa sallam thus becoming a criminal. I see you stumbling in misguidance like a camel being turned in a mill.
By Allah! Had I had permission, I would have beheaded you like how a plantation is harvested and piled up. I would have killed your brave men in such a way that your eyes would have popped out and your houses would have become desolate. You know me from the beginning. I have destroyed armies and ruined armed forces. I have demolished your green lands and put an end to your protests, and broken your brethren into pieces. At that time, you would sit in your homes afraid. You accepted me as you leader yesterday, however by Allah you never wanted with your hearts that both Caliphate and nubuwwah remain in our home because you have not forgotten the malice of Badr and the bloodshed of Uhud.
By Allah! If I had to manifest Allah’s decision which He passed concerning you, your bones and ribs would have struck each other like the two parts of a mill. Whenever I say something, you say that I speak out of jealousy. And when I remain silent you say that Abu Talib’s sons are afraid of death. How regretful! I am death and this is said about me. I am lost death. I am the one to infiltrate the battlefields on dark nights. I am the carrier of sword and spear. I slam into spears in the melees and break them into pieces. I have removed difficulties from the path of Rasulullah salla Llahu ‘alayhi wa sallam. Wait a little! By Allah! Abu Talib’s son is familiar with death like a child is comforted with his mother’s breast.
May death befall you! If I had to disclose what Allah subhanahu wa ta ‘ala had declared about you, you will be like ropes and abandon your homes in flight. You will stumble here and there. However, I will control my fervour until the time I meet my Lord in a state that my hands are free from worldly luxuries which you love. Your world in my sight is like a cloud which rose high, looked lovely and spread around. It then burst and was emptied.
Wait for a moment. The dust will settle in a little while and you will eat the fruits of your actions which will be bitter or you will harvest the plantation you sowed which will be deadly poison. Allah is sufficient as judge and Rasulullah salla Llahu ‘alayhi wa sallam is sufficient as a caller and the plains of Qiyamah are sufficient for justice. On that Day, may Allah deprive none of His mercy besides you and may He destroy none besides you. And peace on those who follow guidance.
از جابر جعفی مروی است کہ ابو بکر صدقات دہات مدینہ و فدک را غصب نمودہ بود و سائر اطراف نواحی مدینہ را در عہدۂ اشجع بن مراحم ثقفی منودہ و او مردے بود دلیر و با علی رضی اللہ عنہ دشمن بعلت آنکہ برادر او در جنگ ہوازن بدست آنحضرت کشتہ شدہ بود و چوں بیروں آمد اول محلے را کہ دست تعدی برا و کشود مزرعہ بود از اہل بیت مسمی بانقیا اہل مزرعہ رسولے نزد آنحضرت فرستادند کیفیت را علام نمودند آنحضرت رضی اللہ عنہ عمامہ سیاہ ہے برسربست و دو شمشیر برمیان بست و بر اسپ صحاب سوار شد و اسپ دیگر را بیدک کشید و حسنین رضی اللہ عنہما و عمار و فضل بن عباس و عبد اللہ بن جعفر و عبد اللہ بن عباس رضی اللہ عنہم را بہمراہ برد و چوں مآں مزرعہ رسید در مسجد فضا فرود آمد و امام حسین را بطلب اشجع فرستاد و چوں نزد او رفت فرمودا جب امیر المومنین ابن ملعون گفت کیست امیر المومنین فرمود علی گفت بلکہ ابو بکر است کہ در مدینہ و اگزارادۂ اورا باز حضرت فرمودا جب علیا گفت من سلطانم و او رعیت و احتیاج بمن دار دائوبیاید حضرت امام حسین بر گشت و کیفیت را عرض کرد فرمود بعمار تو برو و اورا برفق و مدارا بیار پس عمار رفت و گفت مرحبا یا اخا ثقیف چہ چیز ترا بران داشتہ کہ با امیر المومنین بد سلوکی کنی و چیزیکہ در تصرف اوست بگیری حال بیا وغدر خود بگوفحش بسیار بعمار داد و عمار ہم شدید الغضب بود دست بہ شمشیر برد کسے آمد بنزد آنحضرت کہ در باب عمار را کہ الحال اورا پارہ پارہ می کںد پس آنحضرت اہل بیتی کہ بہمراہ آوردہ بودند فرستاد و فرمود متر سید و اورا کشاں کشاں بنزد من آرید پس ایشاں آمدند و اورا کشاں کشاں آوردند آنحضرت فرمود واگزارید اورا و تعجیل مکنید کہ بتیز مغزی حجت خدا تمام نشود بعد ازاں فرمود و ای بر تو بچہ متمسک اموال اہل بیت را حلال دانستہ و چہ حجت ترا بجرأت اند اختہ بر ایں کہ گردۂ آں ملعون گفت تو نیز بچہ حجت قتل مردم را بر خود حلال کردہ و من رضاء صاحب خود را دوست تر دارم از موافقت باتو حضرت فرمود بلے تقسیرے بر خود سراغ ندارم مگر کشتن برادرت و آن بگفتہ رسول خدا بود چیزے نبود کہ تلافی خواہد خدا ترا ہلاک کند و صورت را قبیح گرداند اشجع گفت بلکہ خدا ترا ہلاک کند و عمرت را قطع نماید کہ پیوستہ با خلفاء حسد می ورزی و آں ترا بہلاکت می کشاند و بمراد خود آخر نخواہی رسید پس فضل بغضب در آمد و شمشیر خود را بر اورا حوالہ نمود و در اورا بادست راست او انداخت پس اصحاب او کہ سی نفر بودند و ہمہ از شجاعان بر فضل ہجوم آوردند و امیر المومنین دست بذو الفقار بردہ چوں برق ذو الفقار برق چشم آنحضرت دیدند زہرۂ ایشاں آب شدہ و براق خود را ریختند و گفتند الطاعۃ الطاعۃ فرمود و ای بر شما سیر ایں صاحب کو چک خود را پرید نزد آں صاحب بزرگ خود کہ مثل شما کسی نیستند کہ کشتن شما خواہی نخواہی داشتہ باشد پس رفتند بمدینہ و سر رفیق خود را پیش ابو بکر انداختند پس او مردم را طلبید و ترغیب نمود کہ بروند بسر آنحضرت و خون اشجع را بخواہند مردم سکوت کردند گفت شما چرا گنک شدہ ایایا پیر و خذف گردیدہ اید حجاج بن صخر گفت بسم اللہ تو پیشواۓ مائی پیش برو تاما از عقب تو بیائیم و اگر بیائی مجموع قشوں را ذبح کند و نحر نماید مثل نحر کردن شتراں دیگرے گفت می خواہی کہ باستراحت در خانہ بنشینی و مارا بفرستی نزد جرار اعظم کہ مردم را شمشیر خود می رباید بخدا ملاقات عزرائیل برما آسان تراست از ملاقات او پس ابو بکر نفریں کرد برایشاں را و بعمر شوری نمود او گفت خالد را بفرست پس خالد را گفت بو سیف اللہ ہستی جمعیت خوبے بردار و برو علی کہ شیر درندہ ما را کشتہ و می خواہد کہ تفرقہ درمیان امت بیندازد اولا اورا بطریق خوش مستمال نمودہ تابیاید و بخانہ خود بنشیند کہ ما از تقصیر او گذاشتیم والا اوبرا با سیری بیار پس خالد باپا نصد سوار از شجاعان مکمل و مسلح روانہ شد فضل بن عباس چوں گرد لشکر را دید عرض کرد یا امیر المومنین لشکر آمد حضرت فرمود تشویش مکن و آسان بگیراینہارا کہ اگر ہمہ بزرگان قریش قبائل ہوازن جمع شوند و حشتے از براۓ من حاصل نشودا نگاہ برخاست و جلو اسپ را گرفتہ خوابید برپشت خود بر برۓ زمیں بقصد اہانت و بے التفاتی و بر نخاست تا پواز سم اسپاں بلند شد و ایشاں رسیدند انگاہ برخاست چوں خالد راوید فرمود یا ابا سلیمان چہ چیز ترا پوردہ است بایں سمت گفت کسی مرا فرستادہ کہ تو بہتر از من میدانی فرمود حال بگوگفت عالمی و محتاج بتعلیم نیستی گفت ایں چہ عمل است کہ از تو صادر شدہ و ایں چہ عدواتے است کہ از تو ظاہر گردیدا گر توایں مرد یعنی ابو بکر را خوش نداری ابا تو چنیں نیست و ترا دوست می دارد و ولایت اورنگین نباشد بر خواطر تو کہ بعد از اسلام و ہجرت دیگر نزاعے باقی نماندہ بگذار مردم را بحال خود می خواہند گمراہ نشوند یارستگار نو عبث باعث تفرقہ میان امت مشو آتش خاموش شدہ را میفروز کہ اگر چنیں کردی عاقبت خوشی نخواہد داشت آنحضرت فرمود تہدیدی کنی مرا بخود و پسر ابو قحافہ مگر نمی دانی کہ از سخنان تو داد بامثال من تہدیدی واقع نمی شود و اگزارایں لاف و گزاف را مطلبے کہ داری بگوگفت بمن گفتہ اند کہ اگر بر گشتی ازیں اطویق در پیش ما عزیز و مکرم خواہی بود و اگربرنہ گشتی ترابا سیری پرم نزدا و حضرت فرمود ای کنیز زادہ تومی توانی حق و باطل را ازیک دیگر فرق کنی و می توانی مثل منی را اسیر و ار پری ایے پسر مرتد از اسلام واۓ بر تو مرا ہمگماں مالک بن نویرہ کردہ کہ رفتی و اورا کشتی و زن اورا متصرف شدی اے خالد بایں عقل سبک ورای خالی از شہرم آمدہ بامن معارضہ کنی بخدا قسم اگر شمشیر خود را بکشم بر تو و ایناں کہ ہمراہ تو اند سیر می کنم از گوشت بدن شما ہر چہ در صحرا از کفتا رو گرگ باشد و اے بتومن آں عیستم کہ تو درقیقت مرا توانید کشید و من قاتل خود رامی شناسم و از خدا آرزومی کنم صبح و شام کہ مرگ مرا ازین رحمت روزگار نجات و ہدو اگر بخواہم حالا درزیردیوار ہمیں مسجد ترا خواہم کشت خالد بغضب در آمد و گفت تہدید وعید تو مثل غریدن شیرمی ماند و در سوارخ خود حزیدن و گریختن مثل رو باہ چہ بسیار بزبان تعدی می کنی و فعلت مطابق قولت نیست حضرت گفت ہرگاہ عقیدہ تو ایں ست پس بایست تا بفعل ہم برسی و شمشیر ذو الفقار از غلاف کشیدہ بر او حوالہ نمود خالد ہمیں کہ برق چشم آنحضرت و برق ذو الفقار را مشاہدہ نمود مرگ معائنہ دید گفت یا ابا الحسن براۓ ایں نیامدہ بودم پس آنحضرت پشت ذو الفقار ابروفرود آورد و از اسپ در غلطید و قاعدہ آنحضرت نبود کہ شمشیر را فرو آوردی دو بارہ دو بارہ بر گرداند مبادا کہ اورا بترس و جبن حمل نمایند اصحاب خالد ازیں کار آنحضرت ہول غریبی و ترس عجیے بہم رسانیدند پس آنحضرت بایشاں خطاب نمود کہ چرا حمایت سید و بزرگ خود نمی کنید و اللہ اگر من سردار شما بودم حال برہاۓ شمارا می کندم و برمن آسان تربوداز آنکہ دانہ گندم را از خوشہ بچیتد و باین رشادت مال خدا و رسول و مسلماناں رامی بلید پس مثنی بن الصباح کہ عاقل کاملے بود از اصحاب خالد گفت واللہ ما بعداوت و دشمنی نیامدہ ایم یا آں نبود کہ ترانشناسیم بلکہ کوچک و بزرگ مامی دانیم کہ توئی شیر خدا در زمین و شمشیر انتقام او بر معاندین لیکن ماما موریم و بجبر مارا فرستادہ اند و مامور معذور است خدا تلف کند اورا کہ مارا فرستاد پس آنحضرت شرم کردا از سخن آن مردورورا از ایشاں گردانید و با خالد شوخی و مزاح می نمود بعلت صدمہ والے کہ باور سیدہ از ضرب پشت شمشیر و او ہیچ جواب نمی داد انگاہ فرمود و ای برتو اے خالد چہ بسیار مطیع و فرمانبردار گناہگاران و عہد شکناں گردیدہ مگر نقل روز غدیر کیایت نکرد ترا بحق آں کسی کہ دانہ را شگافتہ اگر آنچہ بخیال تو پسر ابو قحافہ و پسر خطاب رسیدہ چیزے را اظہار می گردید و از شماشمہ ازاں بظہور می رسید اول کسیکہ بایں شمشیر کشتہ می شد تو و ایشاں می بودید و آنچہ مقدر الہی بود بعمل می آید و مشیت آں بدبخت ترا فاسد ملی کند و تو ہم دانستہ چشم از حق می پوشی و حال آمدہ کہ با ایں کثافت مرا اسیر و ار پری بعد از آنچہ بچشم خود دیدی و تجربہا کردی چناں می دانی کہ آنچہ رفیقت در وقتیکہ ترامی فرستاد بتو گفت و باہم شوری و صلاح گردید بر من مخفی و پوشیدہ است چنان و چناں گفتند و تو می گفتی کہ ایں ہمان ابو الحسن است کہ عمر بن عبد ود را کشت و مرحب رباد و نیم کرد و در خیبر را او جواب بتو گفت تو ہمیں نقلہاۓ گزشتہ اورا می کنی آنہا از برکت دعاۓ پغمبر بود و حال پیغمبر از دنیا رفتہ و آنہارا نمی تو اند کرد پس بترس اے خالد از خدا و رفیق خیانت کاراں مباش خالد گفت یا ابا الحسن واللہ می دانم کہ چی می گوئی و طائفہ عرب و عامہ مردم از تورو گردان نشدہ اند مگر بمحبت دین آباء و اجداد خود از قدیم و از عداوت اینکہ سرہاۓ ایشاں را اند اختہ بودی و میل با ابو بکر بہم نرسانیدند مگر بعلت اطمینان پاس و سطوت او و نرمی طبیعت او و زیادہ بر حق ایشاں ایشاں دادن
It is reported on the authority of Jabir al Ju’fi that Abu Bakr appointed Ashja’ ibn Muzahim – a brave warrior whose brother was killed at the hands of ‘Ali radiya Llahu ‘anhu – over Fadak and other lands surrounding Madinah. He seized the lands of the Ahlul Bayt and began oppressing his subordinates. Subsequently, they complained to ‘Ali of the oppression and sought his assistance. Hearing this, immediately Sayyidina ‘Ali radiya Llahu ‘anhu mounted his camel putting a black turban over his head and tied two swords. He took along with him Imam Hussain, ‘Ammar, ‘Abdullah ibn ‘Abbas, and ‘Abdullah ibn Jafar. He settled in the Masjid in the village and despatched Imam Hussain radiya Llahu ‘anhu to summon Abu Bakr’s trustee. Accordingly, Hussain went and told him, “Amir al Mu’minin is calling you.”
The man asked, “Who is Amir al Mu’minin?”
“Ali ibn Abi Talib,” he replied.
He responded, “Amir al Mu’minin is Abu Bakr the khalifah.”
Imam Hussain radiya Llahu ‘anhu said, “Okay. ‘Ali ibn Abi Talib is calling you so come.”
Ashja’ said, “I am king and ‘Ali is from the common folk. If he has any work with me, he ought to come to me.”
Imam Hussain radiya Llahu ‘anhu said, “Shame on you. Is someone like my father a common man while you are a king?”
He said, “Yes indeed. Your father did not give bay’ah to Abu Bakr except out of coercion and force while we pledged allegiance willingly.”
Hearing this, Imam Hussain radiya Llahu ‘anhu returned and told his father what happened. ‘Ali radiya Llahu ‘anhu turned to ‘Ammar radiya Llahu ‘anhu and instructed him, “Go to him and tell him that we are like the Ka’bah; people come to us, we do not go to them.”
‘Ammar went to Ashja’ and spoke to him with harshness. Things got so heated up, that ‘Ammar almost unsheathed his sword. ‘Ali received news of this so he told his associates to go and bring Ashja’. His family members who were with him at the time went and told Ashja’, “Today you will be killed at ‘Ali’s hands.”
Then they seized him and brought him.
‘Ali asked him, “Why did you snatch the wealth of the Ahlul Bayt and take control over it?”
He retorted, “What was the reason for you spilling the blood of people? Moreover, I regard obedience to Abu Bakr and his pleasure superior to conforming and following you.”
‘Ali said, “I do not know of any sin of mines besides killing your brother. And he cannot be avenged. May Allah disgrace you.”
He answered ‘Ali in a harsh manner and told him, “You are destroyed due to your jealousy for the Khulafa’.”
Fadl became upset at this and beheaded him. Ashja’s associates attacked Fadl. Seeing this, ‘Ali radiya Llahu ‘anhu unsheathed Dhu al Fiqar. When they saw his shining eyes and the glow of Dhu al Fiqar, they threw down their weapons and submitted.
‘Ali commanded them, “Take the head of your small leader to your big leader.”
They complied and threw his head in front of Abu Bakr.
At this, the Muhajirin and Ansar gathered. Abu Bakr addressed the people saying, “Your Thaqafi brother has obeyed the khalifah of Allah and His Messenger. I appointed him over the sadaqat of Madinah. But ‘Ali has murdered him and mutilated him in this atrocious manner. Those among you who are brave should go and avenge his death.”
Everyone heard him but became speechless and motionless.
Abu Bakr shouted, “Do you possess no tongues to speak with?”
A bedouin said, “If you go then we will follow you.”
Another said, “It is better to see the angel of death than seeing ‘Ali.”
Abu Bakr sighed, “You are afraid of ‘Ali. That is why you give me such answers.”
‘Umar then spoke up, “No one can accomplish this besides Khalid.”
Abu Bakr told Khalid, “O Abu Sulaiman, you are Allah’s sword! Take an army with you and proceed. Bring ‘Ali to me because he has killed our associate who was unmatched in bravery. Say to him that if he comes, his mistake will be forgiven. However, if he is adamant, then bring him alive to me.”
Khalid selected 500 warriors and left.
Fadl saw them approaching so he informed ‘Ali. ‘Ali remarked, “If all the leaders of Quraysh and horsemen of Hawazin had to gather, I would not fear them!”
Khalid reached there and asked ‘Ali, “Why did you commit such an atrocity and why did you rekindle the extinguished fire?”
‘Ali said, “Are you boasting over your bravery in my presence and warning me of Abu Bakr? Do you consider me to be Malik Nuwayrah who you murdered and whose wife you married? I know my killer and desire martyrdom. Had I willed, I would have left you dead here in the courtyard of this Masjid.”
Khalid became enraged hearing this and ‘Ali drew his Dhu al Fiqar. As soon as Khalid looked into his eyes and saw the glow of Dhu al Fiqar, he began to plead for forgiveness. ‘Ali hit the rear of his sword on Khalid’s back which caused him to fall to the ground.
Ibn Sabah, an intelligent man, commented, “By Allah O ‘Ali. We have not come out of hatred. You are Allah’s lion and His sword. We are all at your service.”
Amir al Mu’minin calmed down after hearing this and began to make jokes with Khalid. Khalid was suffering tremendously with back pain. ‘Ali said to him, “O Khalid! Surprisingly, you have forgotten about Ghadir Khum and have very quickly given allegiance to the breachers and treacherous. And now you wish to put me in chains and escort me. Have you forgotten about ‘Amr ibn ‘Abd Wud, Marhab, and the battle of Khaybar?”
Khalid said, “I know exactly what you are speaking about. However, the Arabs have abandoned you out of fear for your sword while we have pledged allegiance to Abu Bakr because of his softness and the hope of receiving more wealth than we deserve. 
The contradictions and inconsistencies of the above narrations are clearer than the sun in broad daylight. And there is no scope for interpretation. Moreover, it is impossible to accept the authenticity of all the contradictory narrations and then to speak about the claim of a gift. We will now point out some significant discrepancies.
a) The first narration from Ihtijaj states that after her trustee was removed, Sayyidah Fatimah radiya Llahu ‘anha approached Sayyidina Abu Bakr radiya Llahu ‘anhu in person and asked him why he is depriving her of her father’s inheritance.
The second narration from ‘Ilal al Shara’i’ mentions that Sayyidina ‘Ali radiya Llahu ‘anhu was the one who approached Sayyidina Abu Bakr radiya Llahu ‘anhu in the Masjid.
So one narration mentions that Sayyidah Fatimah radiya Llahu ‘anha came and the second mentions Sayyidina ‘Ali radiya Llahu ‘anhu.
The Shia could probably answer by saying that first ‘Ali came, then Fatimah radiya Llahu ‘anhuma.
b) However, the sixth narration from Ihtijaj which documents her famous khutbah suggest that when she returned from Sayyidina Abu Bakr radiya Llahu ‘anhu, Sayyidina ‘Ali was sitting in the house waiting for her. As soon as she entered, she began to scold him and reprimand him with stern words:
يا ابن أبي طالب اشتملت شملة الجنين و قعدت حجرة الضنين نقضت قادمة الأجدل فكانت ريش الأعزل هذا ابن أبي قحافة يتزني نحلة أبي و بلغة ابني افترست الذئاب و افترشت التراب إلخ
O son of Abu Talib! You are concealed like a foetus, and have sat at home like a scared slandered man. Notwithstanding that you have floored the brave men of the world and demolished their might, unfearful of their great numbers, you are now afraid of the impotent. Abu Quhafah’s son has snatched the gift of my father and the sustenance of my children. You are sitting like a wolf and have made the sand your bed.
This narration shows that Sayyidina ‘Ali radiya Llahu ‘anhu did not leave the house. Forget approaching Sayyidina Abu Bakr radiya Llahu ‘anhu, and reproaching him, etc., he did not help Sayyidah Fatimah radiya Llahu ‘anha at all. Had Sayyidina ‘Ali radiya Llahu ‘anhu actually gone to Sayyidina Abu Bakr radiya Llahu ‘anhu and spoken to him rationally about Fadak in the presence of the Muhajirin and Ansar, then would the noble and sublime Sayyidah Fatimah radiya Llahu ‘anha scold her husband – who is the leader of the pious, killer of the kuffar – using such harsh words for sitting at home and doing absolutely nothing?
c) The fourth narration from Bihar al Anwar falsifies the above narrations. It mentions that when Sayyidina Abu Bakr radiya Llahu ‘anhu told Sayyidah Fatimah radiya Llahu ‘anha that a nabi is not inherited, she went back to Sayyidina ‘Ali radiya Llahu ‘anhu who advised her to tell him about Sayyidina Sulaiman inheriting Dawood and Yahya inheriting Zakariyya. It also mentions Sayyidina ‘Umar’s statement that she has been coached and her response etc. This narration makes it clear that Sayyidina ‘Ali radiya Llahu ‘anhu did not go personally to Sayyidina Abu Bakr radiya Llahu ‘anhu, nor did Sayyidah Fatimah radiya Llahu ‘anha herself think of this proof and present it. Only after Sayyidina ‘Ali radiya Llahu ‘anhu coached her, she went back and made a second claim. Had Sayyidina ‘Ali radiya Llahu ‘anhu went personally or had she presented this proof herself as appears in the khutbah narration, then what was the need to go back to her husband and get lessons from him? After reading this narration, will anyone believe that actually Sayyidina ‘Ali radiya Llahu ‘anhu went himself to Sayyidina Abu Bakr radiya Llahu ‘anhu and debated him?
d) The eleventh narration from Ihtijaj states that when Sayyidina ‘Ali radiya Llahu ‘anhu learnt of the Fadak issue, he became upset and wrote a harsh letter to Sayyidina Abu Bakr radiya Llahu ‘anhu wherein he manifested his bravery and clearly stated the deviation of the Muhajirin and Ansar. He also was not reluctant to mention the painful punishment that awaits them. Had he went personally, then what was the need for the letter. It is possible to say that first he spoke directly to him and then wrote him a letter to keep a documented file of disparagement of the Sahabah radiya Llahu ‘anhum, or he first wrote the letter and then went to him. However, everything does not seem consistent.
e) He could not have spoken first since the narration is clear that as soon as he received information of Fadak being usurped, he wrote the letter. Had he written the letter and then went personally, then why was he scolded for sitting at home and not helping? Had the letter actually been written which contained such a vehement address, then why was he reprimanded for concealing himself at home “like a foetus in the womb”?
f) Yet another inconsistency becomes apparent after analysing the fourth narration. It states that Sayyidina ‘Ali radiya Llahu ‘anhu coached Sayyidah Fatimah radiya Llahu ‘anha to present the verse And Sulaiman inherited Dawood in front of Abu Bakr radiya Llahu ‘anhu. When he asked for witnesses, she presented Sayyidah Umm Ayman and Sayyidina ‘Ali radiya Llahu ‘anhuma. There is no mention of the latter’s testimony but the former’s testimony was not accepted since she is one woman and the testimony of one woman is not accepted. Sayyidah Fatimah radiya Llahu ‘anha became upset at this and left. If this narration is true, then why did Sayyidina ‘Ali radiya Llahu ‘anhu not speak his heart to Sayyidina Abu Bakr radiya Llahu ‘anhu when that was the appropriate time? Why did he not show some Hashimi fervour seeing his wife’s anger? Why go home and write a letter or come at another time? Nonetheless, it appears from this narration that Sayyidina ‘Ali radiya Llahu ‘anhu did not say anything prior to the testimony and observed silence and patience in front of the circumstances. However, the same narration states the he took Sayyidah Fatimah radiya Llahu ‘anha around for forty days to the houses of the Muhajirin and Ansar, pleading for help and assistance, but to no avail. After this forty day period, Sayyidina ‘Ali radiya Llahu ‘anhu told her to go to Sayyidina Abu Bakr radiya Llahu ‘anhu alone since he has a soft heart and tell him that although Fadak belongs to him, it is binding upon him to give it to her when she asks for it. She complied, and the Khalifah acceded to her request and wrote a document for her which Sayyidina ‘Umar radiya Llahu ‘anhu
These narrations suggest that she approached Sayyidina Abu Bakr radiya Llahu ‘anhu twice at the institution of her husband. Once to present the inheritance argument of Sulaiman and the other to ask Sayyidina Abu Bakr radiya Llahu ‘anhu alone due to his softness. And she was successful in her second attempt. This narration suggests that Sayyidina ‘Ali radiya Llahu ‘anhu never approached Sayyidina Abu Bakr radiya Llahu ‘anhu nor had any intention to debate or condemn him. He simply tutored Sayyidah Fatimah radiya Llahu ‘anha and instructed her to go. And if he did go with her to give testimony, he remained silent and did not speak a word.
g) This fourth narration states that Sayyidah Fatimah radiya Llahu ‘anha went around to the houses of the Muhajirin and Ansar and even to Sayyidina Muaz ibn Jabal radiya Llahu ‘anhu but received no help. In this time, Sayyidina ‘Ali radiya Llahu ‘anhu took no other steps. After this, he sent her to Sayyidina Abu Bakr radiya Llahu ‘anhu. Thereafter, Sayyidina ‘Umar radiya Llahu ‘anhu tore the document and kicked her on her stomach – May Allah forbid – which led to the miscarrying of her foetus Muhsin. She then remained ill for 75 days and then passed away.
This shows that after this Sayyidina ‘Ali radiya Llahu ‘anhu had no chance to return to Sayyidina Abu Bakr radiya Llahu ‘anhu to debate about Fadak since a fresh calamity befell which eclipses the Fadak issue, i.e. the oppression and abuse of Sayyidina ‘Umar radiya Llahu ‘anhu which no one can tolerate and stomach. It was the opportune time for Allah’s lion to unsheathe his sword Dhu al Fiqar and take revenge from Sayyidina ‘Umar radiya Llahu ‘anhu for his oppression against the daughter of Rasulullah salla Llahu ‘alayhi wa sallam. It is shameful for him to observe patience and silence in the face of such tyranny. When this is his level of tolerance and patience according to the Shia then it is unfathomable that he would get angry at Fadak being usurped, debate Sayyidina Abu Bakr radiya Llahu ‘anhu in the presence of the Muhajirin and Ansar over this trivial issue, and write a harsh letter wherein he labelled him an oppressor and usurper.
h) Once you compare this narration to the twelfth one, you will be totally flabbergasted and will have to admit that no one can possibly understand the subtleties of the Imams or give any explanation. He is not afraid to behead someone over a trivial matter but observes total silence in the face of the worst of calamities where revenge is permissible, nay mandatory both rationally and religiously. Maybe supernatural feats are manifested in this way, which are unfathomable and impossible for humans to accomplish.
The fourth narration asserts that Sayyidina ‘Umar radiya Llahu ‘anhu snatched the document from Sayyidah Fatimah radiya Llahu ‘anha, smacked her and kicked her so badly that she miscarried; yet Sayyidina ‘Ali radiya Llahu ‘anhu remained silent. On the other hand, the twelfth narration mentions that as soon as he heard of the oppression of Ashja’ ibn Muzahim, he could not tolerate it and immediately set out with his servants, friends, and relatives and ordered that Ashja’ be brought to him. He used expletives upon him and allowed his execution. He was experiencing such vehemence that his eyes were glowing and his Dhu al Fiqar was shining, sending shivers down the spines of all. Then when Sayyidina Khalid radiya Llahu ‘anhu came, he threatened him and gave him a blow on his back felling him instantly. This establishes the Haydari rank and is a manifestation of the Lion of Allah. The earth and skies resound with admiration and complementation and the call, “There is no youngster but ‘Ali and no sword but Dhu al Fiqar,” can be heard from every stone and tree. However, all this might and magnificence changes into utter shock when we see that when Sayyidina ‘Umar radiya Llahu ‘anhu – who according to the Shia was impotent and ignoble – abuses and oppresses Sayyidah Fatimah radiya Llahu ‘anha to the extent that she miscarries her foetus; Sayyidina ‘Ali radiya Llahu ‘anhu did not unsheathe his sword? Why did perseverance overpower his lion nature? Both rationally and religiously, this was not a time of tolerance, but a time to take revenge from Sayyidina ‘Umar radiya Llahu ‘anhu and make him taste a disgraceful chastisement. A tooth for a tooth!
Sadly the object of the Shia of disparaging and condemning the Sahabah in general and Sheikhayn radiya Llahu ‘anhum in particular – in accordance to their warped belief – was not achieved. At the same time, their fabrications have only tainted the noble image of the household of Rasulullah salla Llahu ‘alayhi wa sallam and attributed to them such things which they are exempt and innocent of. They have prepared such filthy material that baffle the enemies of Islam. In fact, this is sufficient artillery for the enemy to cast doubts against Islam, Rasulullah salla Llahu ‘alayhi wa sallam, and his noble family. Shame upon such love!
تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا
The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation
i) The fourth narration states that Sayyidina ‘Ali radiya Llahu ‘anhu advised Sayyidah Fatimah radiya Llahu ‘anha to go directly to Sayyidina Abu Bakr radiya Llahu ‘anhu when he is alone and ask him for Fadak. She complied and Sayyidina Abu Bakr radiya Llahu ‘anhu gave it to her and also wrote a document for her. This shows that no debate took place here. He gave her Fadak willingly. On the other hand, the third narration says that only after she debated him and presented him with Qur’anic proofs was he forced to write the document for her. In fact, Sayyidah Umm Ayman and Sayyidina ‘Ali radiya Llahu ‘anhuma testified in her favour as well. This shows that he succumbed to her proofs and was defeated by her. It also says that she was not alone, but was accompanied by Sayyidah Umm Ayman and Sayyidina ‘Ali radiya Llahu ‘anhuma. That is why their testimony was written on the document he gave her.
j) Thereafter it is mentioned that en route, she met Sayyidina ‘Umar radiya Llahu ‘anhu who asked her for the documents and tore it up. When she reached home, Sayyidina ‘Ali radiya Llahu ‘anhu enquired as to why she was angry and she narrated her encounter with Sayyidina ‘Umar radiya Llahu ‘anhu. Sayyidina ‘Ali radiya Llahu ‘anhu was upset and declared, “No calamity has befallen me and your father greater than this.”
The inconsistency here is that Sayyidina ‘Ali radiya Llahu ‘anhu was with Sayyidah Fatimah radiya Llahu ‘anha just few moments back. Why did they not go home together? Did he go somewhere else and send her alone? Secondly, it does not mention anything of Sayyidina ‘Umar radiya Llahu ‘anhu abusing her and the miscarriage. Sayyidina ‘Ali radiya Llahu ‘anhu saw her anger and made his statement. This debunks the claim that Sayyidina ‘Umar radiya Llahu ‘anhu persecuted her.
k) The Khutbah of Zahra’
The sixth narration from Ihtijaj is very significant and needs to be analysed with scrutiny. It totally demolishes the argument that she claimed that Fadak was gifted to her. They have no other response but to label this narration as false and this khutbah a fabrication. Following this, the Shia scholars are extremely troubled and distressed by this narration and have presented such interpretations that are ludicrous to say the least.
Unfortunately, the Shia scholars cannot reject this narration since it is very authentic and a huge building of the tyranny of the Sahabah radiya Llahu ‘anhum rests on it. Hence, they are all afraid to categorise it as unreliable.
The authenticity and value of this narration can be realised from the fact that the Shia scholars have made high claims of its authenticity. Moreover, they have not only narrated it from their sources but made an effort to establish it from Sunni sources. Al Majlisi comments on it:
اعلم أن هذه الخطبة من الخطب المشهورة التي روتها الخاصة و العامة بأسانيد متظافرة
Understand that this is one of the famous khutbahs which both Shia and Sunni have narrated via numerous reliable isnads.
It appears in Lam’at al Bayda’ fi Sharh Khutbat al Zahra’, a book dedicated to the commentary of this khutbah:
و الاحتجاج المشهور كالنور على السطور المسطور في كتاب مسطور في رق منشور المعروف بخطبة تظلم الزهراء التي مقصودنا من هذا الكتاب شرحها و كل ما ذكر إلى هنا كان مقدمة بالنسبة إليها و نحن نشرع الآن في إيراد تلك الخطبة الشريفة المشتملة على الآيات البينات و البراهين الساطعات و الحجج الواضحات و الدلائل القاطعات إلي قوله و بالجملة لا إشكال و لا شبهة في كون الخطبة من فاطمة الزهراء و أن مشايخ آل أبي طالب كانوا يروونه عن آبائهم و يعلمونها أبنائهم و مشايخ الشيعة كانوا يتدارونها بينهم و يتداولونها بأيديهم و ألسنتهم
And the famous proof like a light from mount Tur written in the Lawh Mahfuz, i.e. the khutbah of the oppression against al Zahra’, the commentary of which is the object of this book. Whatever has been mentioned up until now is just an introduction to it. We now reproduce that noble khutbah which comprises of clear verses, manifest evidences, bold proofs, and categorical verifications…
There is no objection nor any misgivings of this khutbah being attributed to Fatimah al Zahra’. The mashayikh of the family of Abu Talib had been narrating it from their forefathers and teaching it to their sons. Moreover, the Shia mashayikh have been learning and teaching it and passing it on to one another by means of their hands and tongues.
When this is the level of the authenticity of this khutbah, then whatever is mentioned therein ought to be in harmony with their belief system and whatever is not, ought to be incorrect. So we hope that the readers especially the Shia scholars will ponder and reflect over the fact that nowhere in the khutbah did Sayyidah Fatimah radiya Llahu ‘anha mention anything of Fadak being snatched away from her or Rasulullah salla Llahu ‘alayhi wa sallam gifting it to her, or it being in her possession. The gift story does not feature therein neither explicitly nor implicitly. Everything mentioned therein is connected to inheritance. The complaint of the oppression and tyranny is in relation to deprivation of Rasulullah’s salla Llahu ‘alayhi wa sallam inheritance. And the proofs she furnished are all connected to inheritance. Had the reality been that Rasulullah salla Llahu ‘alayhi wa sallam gifted it to her, she had full possession and ownership of it, and Sayyidina Abu Bakr radiya Llahu ‘anhu snatched it from her, then undoubtedly there would be some mention of this in the khutbah. Is it possible for her not to publicise to the Muhajirin and Ansar something in total conflict of the Shari’ah, intelligence, and morality, i.e. to usurp something from someone’s possession, perpetrated by the khalifah of the time?
This khutbah is no less than 2 juz’ in length and its eloquence and articulacy is likened to the Qur’an. It draws a detailed image of all the oppression and tyranny of the Sahabah radiya Llahu ‘anhum and it was recited in the gathering of the Muhajirin and Ansar in Sayyidina Abu Bakr’s radiya Llahu ‘anhu presence. Such heart-felt words are used that bring the listener to tears. So it does not make any sense for her not to mention this aspect which was necessary and the greatest evidence to prove the tyranny of the khalifah of the time.
Since the non-mention of the gift was something of much significance, the Shia scholars turned their attention to it and pondered deeply as to how they might answer it. But as the proverb goes, A drowning man clutches unto straws. All the answers they provided are nonsensical and unacceptable.
Al Majlisi writes in the commentary of this khutbah:
اعلم أنه قد وردت الروايات المتظافرة كما ستعرف في أنها ادعت فدكا كانت نحلة لها من رسول الله صلى الله عليه و سلم فلعل عدم تعرضها في هذه الخطبة لتسلك الدعوى ليأسها من قبولها إياها إذا كانت الخطبة بعد ما رد أبو بكر شهادة أمير المؤمنين و من شهد معه و قد كانت المنافقون الحاضرون معتقدين بصدقه فتمسك بحديث الميراث لكونه من ضروريات الدين
Understand well that innumerable narrations have been reported as you will soon learn of that she claimed that Fadak was a gift which Rasulullah salla Llahu ‘alayhi wa sallam gave her. So probably her non mention of it in this khutbah was due to her despondency of it being accepted as the khutbah occurred after Abu Bakr rejected the testimony of Amir al Mu’minin and those who testified with him. Moreover, the hypocrites that were present believed in its correctness. Thus, she used the hadith of inheritance since it is part of the daruriyyat (essentials) of din.
The very words of this explanation make it quite apparent that the writer himself and his ilk do not accept it with their heart. Furthermore, majority of the narrations which we have quoted above disclose its fallaciousness. His claim that this khutbah was delivered after Sayyidina ‘Ali radiya Llahu ‘anhu and other’s testimony was rejected is incorrect. There is no mention of such a thing in the narration that contains the khutbah. In fact, the narration of Ihtijaj which we quoted has the following words in the beginning:
روي عبد الله الحسن بإسناده عن آبائه أنه لما اجتمع أبو بكر رضي الله عنه على منع فاطمة فدك و بلغها ذلك لاتت خمارها إلخ
‘Abdullah al Hassan reports via his isnad from his forefathers, “When Abu Bakr intended to deprive Fatimah of Fadak and this news reached her, she wore her veil and her shawl, and came with her servants and women of her tribe to Abu Bakr…
This shows that this was the first time Sayyidah Fatimah radiya Llahu ‘anha approached Sayyidina Abu Bakr radiya Llahu ‘anhu and this was as soon as she learnt that he was not willing to give Fadak to her or was depriving her of it. However, there is no mention as to how the news reached her. Nonetheless, the answer that she went to him after the testimony was rejected is nothing but a supposition. But this supposition does not seem correct since the words, “When news reached her…” show that she had no former knowledge of it. And it is apparent that Sayyidina ‘Ali and Sayyidah Umm Ayman radiya Llahu ‘anhuma could not give testimony without her knowing about it or demanding it from them.
The second narration we quoted from Ihtijaj mentions that after the demise of Rasulullah salla Llahu ‘alayhi wa sallam, Sayyidah Fatimah radiya Llahu ‘anha came to Sayyidina Abu Bakr radiya Llahu ‘anhu. He told her, “I know that you will speak nothing but the truth. However, present witnesses.” She then brought Sayyidina ‘Ali followed by Sayyidah Umm Ayman radiya Llahu ‘anhuma. The fourth narration from Kitab al Ikhtisas of Bihar al Anwar asserts that the first claim Sayyidah Fatimah radiya Llahu ‘anha made to Sayyidina Abu Bakr radiya Llahu ‘anhu was of inheritance. When this was rejected, she returned to Sayyidina ‘Ali radiya Llahu ‘anhu who told her to return and ask why Sulaiman inherited Dawood. The same narration mentions that when Sayyidah Fatimah radiya Llahu ‘anha learnt that her trustee had been removed, she approached Sayyidina Abu Bakr radiya Llahu ‘anhu and asked him the reason for this. So these narrations make it clear that Sayyidah Fatimah radiya Llahu ‘anha went once, in fact twice prior to that instance. And it is beyond doubt that she presented her witnesses which Sayyidina Abu Bakr radiya Llahu ‘anhu rejected in front of her which led to her unhappiness. This was the ideal time for her to speak her heart and disparage Sheikhayn and the Sahabah radiya Llahu ‘anhum. Who can say that her witnesses were rejected and the news of this reached her, and then only she went and delivered her sermon? This could only have been the case if the testimony took place without her knowledge and she was informed of it later. Hearing this, she went into a rage and set off towards Sayyidina Abu Bakr radiya Llahu ‘anhu and delivered her address.
Furthermore, the third narration from Misbah al Anwar mentions that Sayyidah Fatimah radiya Llahu ‘anha approached Sayyidina Abu Bakr radiya Llahu ‘anhu and furnished many evidences including the testimony of Sayyidina ‘Ali and Umm Ayman which forced him to believe her. In fact, he wrote a document for her. But this was torn up by Sayyidina ‘Umar radiya Llahu ‘anhu after she left. This narration makes it clear that Sayyidina Abu Bakr radiya Llahu ‘anhu was not at fault. It was actually Sayyidina ‘Umar radiya Llahu ‘anhu who perpetrated the crime. So intelligence demands that she ought to have approached Sayyidina Abu Bakr radiya Llahu ‘anhu and complained of Sayyidina ‘Umar’s radiya Llahu ‘anhu action. Only if he did not listen to her complaint and sided with Sayyidina ‘Umar radiya Llahu ‘anhu, then it would be correct for her to go to the Sahabah radiya Llahu ‘anhum and complain about the khalifah for him writing the document for her but then stabbing her in the back and siding with Sayyidina ‘Umar radiya Llahu ‘anhu. Had she remonstrated in this manner then definitely the Sahabah radiya Llahu ‘anhum would have been upset and would have objected to Sayyidina Abu Bakr and criticised Sayyidina ‘Umar radiya Llahu ‘anhuma. If all of them did not do this, then at least the supporters of Sayyidina ‘Ali radiya Llahu ‘anhu would have sided with the Ahlul Bayt. They had a perfect chance to support Sayyidah Fatimah radiya Llahu ‘anha and condemn Sheikhayn radiya Llahu ‘anhuma.
However, these aspects that make total sense were discarded and what happened is that Sayyidah Fatimah radiya Llahu ‘anha goes to Sayyidina Abu Bakr radiya Llahu ‘anhu and only speaks of inheritance. She did not mention anything else. This makes it quite clear that she did not go after the testimony was rejected, or after the document was written, etc. In fact, as soon as she heard about Fadak, she went into a rage and approached Sayyidina Abu Bakr radiya Llahu ‘anhu accompanied by her servants and the women of the Banu Hashim and said what she wanted to say about not receiving her inheritance.
The fifth narration from Bihar al Anwar totally falsifies al Majlisi’s answer. It mentions that Sayyidah Fatimah radiya Llahu ‘anha did not go out of her own will but was advised by Sayyidina ‘Ali radiya Llahu ‘anhu to go. The narration mentions that after Sayyidina Abu Bakr radiya Llahu ‘anhu made an announcement that whoever has any outstanding credit from Rasulullah salla Llahu ‘alayhi wa sallam or any promise, he should go to him and it will be fulfilled. And Sayyidina Jabir and Jarir radiya Llahu ‘anhuma went and their promises were fulfilled. After hearing of this, Sayyidina ‘Ali radiya Llahu ‘anhu told her to go and mention Fadak. She went and mentioned Fadak, Khumus, and Fay’ and presented a number of Qur’anic verses to substantiate her stance. Anyways, Sayyidina ‘Umar radiya Llahu ‘anhu told her to bring witnesses and she brought Sayyidina ‘Ali, Hassan, Hussain, Umm Ayman, and Asma’ who bore witness in her favour. However, their testimonies were rejected and Sayyidina ‘Ali radiya Llahu ‘anhu then mentioned ahadith in praise of Sayyidah Fatimah that whoever hurts her hurts Rasulullah salla Llahu ‘alayhi wa sallam etc., and towards the end he also scolded them for usurping the Caliphate and warned them of the consequences. He then told Sayyidah Fatimah radiya Llahu ‘anha to go home and Allah will pass judgement as He is the best of judges.
This narration shows that everything that transpired, happened in the presence of Sayyidina ‘Ali and Sayyidah Fatimah radiya Llahu ‘anhuma. Both of them presented their cases, furnished proofs, presented Qur’anic verses, and poured their hearts out. But when everything was rejected, they rested their affair with Allah subhanahu wa ta ‘ala. So what chance remains for her to go a second or third time and claim her inheritance, present proofs for it, and condemn the Sahabah radiya Llahu ‘anhum? How can it be true that as soon as she heard of Fadak being snatched away from her, she approached Sayyidina Abu Bakr radiya Llahu ‘anhu and gave her bombastic sermon? Sayyidina ‘Ali radiya Llahu ‘anhu had already done this on her behalf. He established that Sayyidina Abu Bakr and Sayyidina ‘Umar were oppressors, usurpers, etc., in the presence of all. What was omitted for her to take the trouble of going to the Masjid and delivering her eloquent and bombastic speech?
The fourth narration proves that Sayyidah Fatimah radiya Llahu ‘anha approached Sayyidina Abu Bakr radiya Llahu ‘anhu thrice. First when she learnt that her trustee over Fadak was removed. Second when ‘Ali radiya Llahu ‘anhu told her to present the verse Sulaiman inherited Dawood. And third when he told her to go to Sayyidina Abu Bakr radiya Llahu ‘anhu when he is alone since he has a softer heart. She had three chances to speak her heart. Instead, she did not. The first time, after Sayyidina Abu Bakr radiya Llahu ‘anhu told her that a nabi is not inherited, she could not think of any response and went straight home to Sayyidina ‘Ali radiya Llahu ‘anhu who taught her what to say. So this proof could not have been presented in the first instance since it did not cross her mind. Rather, she was taught by Sayyidina ‘Ali radiya Llahu ‘anhu and went for a second time.
It is far-fetched for her to deliver her sermon the second time since in that gathering after she presented her Qur’anic proof, Sayyidina Abu Bakr radiya Llahu ‘anhu asked her for proof and she presented Sayyidina ‘Ali and Sayyidah Umm Ayman radiya Llahu ‘anhuma and whatever transpired thereafter was against Sayyidina ‘Ali and Sayyidah Fatimah radiya Llahu ‘anhuma. At the end, she became upset when Sayyidina ‘Umar radiya Llahu ‘anhu said that the testimony of one woman is not accepted and Sayyidina ‘Ali radiya Llahu ‘anhu wants to secure his personal benefit. She remarked:
الله إنهما ظلما ابنة نبيك صلى الله عليه و آله حقها فاشدد وطأتك عليهما ثم خرجت
“O Allah, they have oppressed Your Prophet’s salla Llahu ‘alayhi wa sallam daughter by depriving her of her right so chastise them severely.” She then left.
Now if we suggest that she went thereafter to deliver her sermon, it will not be accepted since the narration states that Sayyidina ‘Ali radiya Llahu ‘anhu took her for forty days to the houses of the Muhajirin and Ansar radiya Llahu ‘anhum but received no help. He then told her to go to Sayyidina Abu Bakr radiya Llahu ‘anhu when he is alone. This is the third time she approaches him – based on this narration. There was no chance of her delivering her bombastic sermon since Sayyidina Abu Bakr radiya Llahu ‘anhu handed Fadak over to her and wrote a document for her. Now there cannot be a fourth instance of her going to Sayyidina Abu Bakr radiya Llahu ‘anhu and giving her sermon since she fell ill and had a miscarriage due to the severe blow of Sayyidina ‘Umar radiya Llahu ‘anhu — as the Shia claim —which proved fatal days later.
In short, whoever scrutinises these narrations just a little and compares them to each other will have no doubt that since the khutbah has absolutely no mention of the gift claim, such a claim did not happen. The Shia will not be prepared to regard the khutbah as false. It will follow that the gift claim is then false, without a doubt.
Al Majlisi writes that the hypocrites who were present believed in the honesty and truthfulness of Sayyidina Abu Bakr radiya Llahu ‘anhu, hence Sayyidah Fatimah used the hadith of inheritance as proof since it is part of the essentials of din. This answer is very astonishing. If the reason of presenting the hadith of inheritance was due to it being part of the essentials of din and due to its impact on the listeners, then the gift claim is more significant since ‘possession is proof of ownership’ is also part of the essentials of din. In fact, against the inheritance claim, Sayyidina Abu Bakr radiya Llahu ‘anhu had an opportunity to cite the statement of Rasulullah salla Llahu ‘alayhi wa sallam excluding the Prophets from the general rule of inheritance. Those hypocrites who were present believed him and endorsed his action. On the other hand, had she claimed that Fadak was gifted and proved that she had possession over it and presented the principle possession is proof of ownership, Sayyidina Abu Bakr radiya Llahu ‘anhu would have had no answer and the listeners would realise his major blunder. They would have believed Sayyidah Fatimah radiya Llahu ‘anha and supported her, understanding that the removal of her trustee was pure oppression. Had they not done so, due to hypocrisy and supporting Sayyidina Abu Bakr radiya Llahu ‘anhu, then too she would have proven him to be tyrannical.
The incident that took place after delivering the sermon and returning home is so startling and amazing, that not only does it impact the claim over Fadak, it destroys the fundamental principle of the Shia, i.e. the infallibility of Sayyidah Fatimah and Sayyidina ‘Ali radiya Llahu ‘anhuma. The Shia are totally helpless in providing any answer or explanation or interpretation for this. Nothing seems to pass their minds in upholding their principles.
The incident is that after Sayyidah Fatimah radiya Llahu ‘anha delivered her sermon she was overtaken by grief, sadness, and sorrow to the extent that she went to the grave of her beloved father and mentioned many things, recited heartfelt couplets, and cried profusely. She then returned home. Sayyidina ‘Ali radiya Llahu ‘anhu was at home waiting for her return. As soon as she returned she scolded him very sternly and harshly:
O son of Abu Talib! You are concealed like a foetus, and have sat at home like a scared slandered man. Notwithstanding that you have floored the brave men of the world and demolished their might, unfearful of their great numbers, you are now afraid of the impotent. Abu Quhafah’s son has snatched the gift of my father and the sustenance of my children. He raises his voice and debates me. The Ansar have deserted me and the Muhajirin have detached themselves. Everyone has turned a blind eye; no one is prepared to protect me nor assist me. I exited with shame and returned with sorrow. You have humiliated yourself. You sit at home like a wolf and do not move from your place. If only I had died before such humiliation. My state is pitiable. The one I relied on has left the world and my supporters have become lazy. I only complain of it to myself.
This address proves that Sayyidina ‘Ali radiya Llahu ‘anhu did absolutely nothing and remained at home in this most crucial and difficult time. Sayyidina Fatimah radiya Llahu ‘anha had to do everything all by herself. She made the claim, questioned, and demanded answers, and poured her heart out. She exited with shame and returned with sorrow. Sayyidina ‘Ali radiya Llahu ‘anhu remained at home and did nothing. She was so hurt by this that she sighed, “If only I had died prior to such humiliation.” She regretted the loss of her father and could not control herself and declared, “My supporters have become lazy.”
This sermon makes it crystal clear that all the narrations which mention that Sayyidina ‘Ali radiya Llahu ‘anhu went to Sayyidina Abu Bakr radiya Llahu ‘anhu, complained, debated with him, etc., are all false. Especially the narration that mentions that both were present in front of Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma and he debated them and condemned them and warned them of the evil consequences of their actions, is totally debunked. Had this actually happened then why did Sayyidah Fatimah radiya Llahu ‘anha use such cruel and bitter words, despite her infallibility, which are devoid of any respect, patience, and dignity? After Sayyidina ‘Ali radiya Llahu ‘anhu exhausted all his efforts to support and assist her – if they are agreed to be true – was it fair for him to be scolded with such harsh words:
مانند جنیں در رحم پردہ نشیں شدۂ مثل خائبان در خانہ گریختہ و بعد ازاں کہ شجاعان دہر را برخاک ہلاک افگندی مغلوب ایں نامرداں گردیدۂ اینک پسر ابو قحافہ بظلم و جبر بخشیدۂ پدر مراد معیشت فرزند انم را از من می گیرد و انصار مرا یاری نمی کںد و مہاجران خود را بہ پناہ کشیدہ اند نہ دافعے دارم و نہ یاوری و نہ شافیے خشم ناک بیروں رقتم و غم ناک گر گشتم خود را ذلیل کردی گرگاں می درند و می برند و تواز جاۓ خود حرکت نہ کنی کاش پیش ازیں مذلت و خواری مردہ بودم
You are concealed like a foetus, and have sat at home like a scared slandered man. Notwithstanding that you have floored the brave men of the world and demolished their might, unfearful of their great numbers, you are now afraid of the impotent. Abu Quhafah’s son has snatched the gift of my father and the sustenance of my children. He raises his voice and debates me. The Ansar have deserted me and the Muhajirin have detached themselves. Everyone has turned a blind eye; no one is prepared to protect me nor assist me. I exited with shame and returned with sorrow. You have humiliated yourself. You sit at home like a wolf and do not move from your place. If only I had died before such humiliation.
Had Sayyidina ‘Ali radiya Llahu ‘anhu really strived to acquire Fadak for her, then her address to him is very startling. Either she was extremely hurt and angry that is why she blurted out incorrect statements, or either she felt that his efforts were insufficient. However, Sayyidina ‘Ali’s radiya Llahu ‘anhu response is more startling since had he made the effort, he should have consoled her by saying, “I left no stone unturned in assisting you. You are overlooking my efforts due to anger and emotional hurt and not realising the worth of my efforts. I have debated them, proven them wrong, and cautioned them of the painful punishment that awaits them in the Hereafter. What more can I possible do?” However, he said, “Be patient. Allah is responsible for you and your sustenance. What Allah has prepared for you in the Hereafter is far better than what these wicked people have snatched from you.”
Now let us have a look at the response the Shia give. Let us have a glimpse at their absurd explanations. Al Majlisi writes:
و لندفع الإشكال الذي قلما يحضر بالبال عند سماع هذا الجواب و السوال و هو أن اعتراض فاطمة رضي الله عنها على أمير المؤمنين في ترك التعرض للخلافة و عدم نصرتها و تخطئتها فيهما مع علمها بإمامته و وجوب اتباعه و عصمته و أنه لم يقل شيئا إلا بأمره تعالى و وصية الرسول صلى الله عليه و آله و سلم مما ينافي عصمتها و جلالتها فأقول يمكن الجواب عنه بأن هذه الكلمات صدرت منه لبعض المصالح و لم تكن واقعا منكرة لما فعله بل كانت راضية و إنما كانت غرضها أن يتبين للناس قبح أعمالهم و شناعة افعالهم و سكوته ليس لرضاء بما أتوا به و مثل هذا كثيرا ما يقع في العادات و المحاورات كما أن ملكا يعاتب بعض خواصه في أمر بعض الرعايا مع علمه ببرأته من جنايتهم ليظهر لهم علم جرمهم و أنه مما استوجب به أخص الناس بالملك عنه المعاتبة و نظير ذلك ما فعله موسى عليه السلام لما رجع إلى قومه غضبان أسفا من إلقائه الألواح و أخذه برأس أخيه يجره إليه و لم يكن غرضها إنكار على هارون بل أراد بذلك أن يعرف القوم عظم جنايتهم و شدة جرمهم كما مر الكلام فيه و أما حمله على أن شدة الغضب و الأنف والاسف حملتها على ذلك مع علمها بحقيقة ما ارتكبه فلا ينفع في دفع الفساد و ينافي عصمتها و جلالتها التي عجزت عن إدراكها أحلام العباد
We will now remove the objection that creeps into the minds of people after hearing this question and answer. It is that Fatimah’s radiya Llahu ‘anha objection against Amir al Mu’minin for not claiming Caliphate and abandoning assisting her and labelling him wrong in these two aspects despite her knowledge of his Imamah, the mandatory nature of following him, and his infallibility, and that he did not speak anything accept with Allah’s subhanahu wa ta ‘ala command, and Rasulullah’s salla Llahu ‘alayhi wa sallam wasiyyah is something that is in polarity to her infallibility and dignity.
I say, it is possible to answer [this already shows that al Majlisi himself does not regard this answer as impressive or promising] by saying that these words were said due to some benefit. In reality, she did not object to what he did. Instead she was happy. Her object was to make apparent to the people their evil and horrible actions and to affirm that his silence was not to sanction what they perpetrated. This happens quite often in common speech. Like a king condemns one of his special attendants regarding an aspect of his populace, knowing fully well that the attendant is innocent of their crime so that the knowledge of their crime may be manifested and they realise that even the closest to the king is condemned for it.
An example of this is what Musa ‘alayh al Salam did when he returned to his nation full of anger and remorse. He cast down the tablets and caught hold of his brother’s head pulling it towards himself. His intention was not to condemn Harun but to impress upon the people the gravity and seriousness of their crime as the discussion of this has passed.
With regards to attributing this to extreme anger, wrath, and fury which coerced her to do this knowing the reality of what she committed does not remove the objection and sin and is in polarity to her infallibly and dignity which the minds of servants are incapable of comprehending.
This answer has been elucidated in Haqq al Yaqin in the following words:
مؤلف گوید کہ دریں مقام تحقیق بعضے از امور ضرور است اول دفع شبہ چند کہ ممکن است در خاطر خطور کند اگر کسی گوید کہ اعتراض فاطمہ رضی اللہ عنہا بر حضرت امیر رضی اللہ عنہ باوجود عصمت ہر دو چہ صورت دارد جواب گوئیم کہ ایں معارضہ محمول بر مصلحت ست از براۓ آنکہ مردم داںد کہ حضرت امیر رضی اللہ عنہ ترک خلافت برضاۓ خود نہ کردہ بغصب فدک راضی نبودہ و در قرآن بسیارے از معاملات با حضرت رسول شدہ و غرض تہدید و تادیب دیگران ست و ازیں قبیل است آنچہ از حضرت موسی علیہ السلام صادر شد در وقتیکہ بسوۓ قوم برگشت و ایشاں عبادت گوشالہ کردہ بودند از اند اختن الواح وسروریش ہارون را گرفتہ بہ پیش کشیدند بآنکہ می آنکہ می دانست کہ ہارون تفصیر اند ارد تا آنکہ بر قوم ظاہر شود شناعت عمل ایشاں و ماںد عتابے کہ حق تعالی بہ حضرت عیسی علیہ السلام خواہد کرد کہ ایا تو گفتی بمردم کہ مرا و مادر مرا خدا بداںد بآنکہ میداند کہ اونگفتہ است و مثل ایں بسیارست
The author says that few aspects need to be clarified here. Firstly, those misgivings and doubts need to be removed which could possibly enter the heart. If someone objects that Sayyidah Fatimah radiya Llahu ‘anha had vilified Sayyidina ‘Ali’s radiya Llahu ‘anhu infallibility, the answer to this will be that her statement was in fact for people to know that Sayyidina ‘Ali radiya Llahu ‘anhu did not abandon the position of Caliphate willingly and was not happy with Fadak being usurped. Like many times Rasulullah salla Llahu ‘alayhi wa sallam is addressed in the Qur’an but other people are referred to who are being reprimanded and scolded. Similarly is the incident of Sayyidina Musa ‘alayh al Salam when he returned to his people and saw them worshipping a calf. He cast the tablets with him and caught hold of Harun’s ‘alayh al Salam head and began pulling it towards himself. Whereas Sayyidina Harun ‘alayh al Salam was a Messenger and Musa ‘alayh al Salam knew fully well that it was not his mistake. Nonetheless, Musa ‘alayh al Salam did this so that the people realise the wickedness of their misdeed. And Allah’s subhanahu wa ta ‘ala address to ‘Isa ‘alayh al Salam, “Did you command the people to take you and your mother as deities.” Whereas Allah subhanahu wa ta ‘ala has complete knowledge that he did not say this. And there are many examples of this nature.
The author of Lam’at al Bayda’ interprets it in a very similar manner:
و ما فعلت بالنسبة إلى علي تلك الجرأة و الجسارة مع علمها بأنه إمام مفترض الطاعة و لا يليق بمثله هذه المخاطبة من مثلها إلا لإبداء شناعة ما فعله أبو بكر من تلك الفعلة الفظيعة على الأمة إثبات كفر العمرين كما فعل موسى عليه السلام بأخيه من الأخذ بلحيته و ضرب على رأسه حتى يعلم القوم شناعة عبادة العجل
What she committed towards ‘Ali with such audacity and nerve knowing that he is an Imam whose obedience is mandatory and that such an address towards his like from her like is inappropriate, was only to manifest the cruelty of Abu Bakr’s action on the ummah which established the kufr of Abu Bakr and ‘Umar. Just as Musa ‘alayh al Salam did to his brother by holding his beard and hitting him on the head so that the people realise the evilness of worshipping the calf.
The author of Nasikh al Tawarikh comments:
مکشوف باد کہ اسرار اہل بیت مستورست از مدرکات امثال مامردم بلکہ مقداد رضی اللہ عنہ و ابو ذر رضی اللہ عنہ و سلمان رضی اللہ عنہ بامنزلت بیروں ادب گام نزںد ودر سعید اے خاطر تمناۓ ابن طلب نہ کںد وقتی نمی دانم کجادیدہ ام کہ سلماندر خدمت امیر المؤمنین از غصب خلافت و تقاعد آنحضرت ضحبرتے کرد علی رضی اللہ عنہ فرمود ہاں اسے سلمان رضی اللہ عنہ می خواہی از اسرار اہل بیت آگاہی بدست کنی بدیہی است کہ بیرون اہل بیت کنی بدیہی است کہ بیرون اہل بیت آفریدہ را تواناۓ حمل ایں بارگراں نیست ہماناں فاطمہ رضی اللہ عنہا کو محدثہ بود و بحکم احادیث صحیحہ بعلم ما کان و ما یکون عالم بود لا جرم ازاں پیش کہ رسول خدا وداع جہاں گوید و حوادث ہائلہ نازل گرڈاز مخالف امت در امر خلافت و ضبط فدک و دعوای آگاہی دشت و بحکم عصمت کی تشریف موہوبہ یزدانی است جزبحکم خدا و رضاۓ علی رضی اللہ عنہ مرتضی سخن نمی فرمود سخن او سخن عمل عمران بود و کلمہ او ودیعہ خداوند رحمن و مناعت محل اواز ملکوت و ملک رفیع تر بود تا بعوالی و فدک چہ رسد و چہ بسیار وقت حسنین را گرسنہ می خوابانید و بلغہ یک شبہ ایشاں را بسائلے می رسانید مملکت دنیا در چشم او باپزد بابی بمیزان نمی رفت فدک و عوالی چیست و حاصل کدام است اگر کوئی این خطاب و خطبہ چہ بود و ایں ہمہ فزع و شکوہ چہ واجب می نمود پس در حضرت امیر المؤمنین رضی اللہ عنہ اظہار جسارت کرد و معذرت جس تن باجلباب عصمت بینونت داشت پاسخ این سخن را بدین گونہ ساختگی کنیم کہ اسرار اہل بیت مستورست یہ سرحی کہ مسطور افتاد والا آنکہ گوئیم بحکم مدرکات عقول ناقصہ خود آنحضرت ہمی خواست مہ ظالم را از عادل و حق را از باطل باز نماید تا آنکہ خمیر مایہ فطرت ایشاں از ترشحات زلال ولایت بہرہ یافتہ از طریق ضلالت و غوایت باز شوند و بہ شاہرہ شریعت و ہدایت روند
It should be clearly understood that the mysteries of the Ahlul Bayt are beyond our comprehension. Miqdad, Abu Dhar, and Salman radiya Llahu ‘anhum did not step beyond the limits of respect whereas Rasulullah salla Llahu ‘alayhi wa sallam addressed Salman radiya Llahu ‘anhu as one of the Ahlul Bayt. Moreover, none of them desired to be equated to the Ahlul Bayt. I have seen at one place that once Salman Farsi entered the presence of ‘Ali radiya Llahu ‘anhu and expressed his unhappiness at the usurpation of the Caliphate and ‘Ali’s holding back upon which ‘Ali said, “O Salman! Do you wish to discover the secrets of the Ahlul Bayt? The truth is that no one has the capacity to carry this burden except the Ahlul Bayt.”
And according to the ahadith, Fatimah radiya Llahu ‘anha possessed knowledge of everything of the past and future. She through the vision of Rasulullah salla Llahu ‘alayhi wa sallam could foretell the appearance of calamities. No one would speak to ‘Ali anything else besides the difference between the people with regards to Caliphate and Fadak. Their talk was equal to action; what will happen with the Fadak issue. Most of the time, he put Hassan and Hussain off to sleep on empty stomachs and fulfilled the demands of the needy. Wordily kingdom had no value in his eyes, not even the worth of the wing of a mosquito. Fadak, its surrounds, ‘awali, etc., had no value in his eyes. If anyone objects as to why this type of speech and complaint happened and why was such audacity displayed in front of ‘Ali and why was he scolded I will complete this discussion by asserting that the Ahlul Bayt’s secrets are concealed. Yes some of them have been written. Otherwise, we declare and this is the only thing that comes into our incomplete minds that Rasulullah’s salla Llahu ‘alayhi wa sallam object was to separate the oppressor from the just and the truth from falsehood in such a way that people’s nature exits from error, blindness, deviation, and crookedness and gets fixed on the highway of Shari’ah and guidance.
Although we do not see any need to comment on the above responses for every sensible person will realise their worth. The only thing that can be said is that it is beyond human comprehension and from the mysteries of the Ahlul Bayt. However, it is appropriate to mention a few words.
Anyone who looks at al Majlisi’s answer will be disgusted and surprised. It seems like the drowning man clutched unto straws and blurted whatever came in his mind. He says that her objective was to address others. But he does not realise that the only ones in the house at the time were Sayyidah Fatimah and Sayyidina ‘Ali radiya Llahu ‘anhuma. So who did she want to tell? Moreover, what more could she have said when Sayyidina ‘Ali radiya Llahu ‘anhu had already thoroughly defeated them in debate and proven them wrong and warned them of Allah’s punishment and Sayyidah Fatimah radiya Llahu ‘anha had already delivered a pompous sermon labelling them as kuffar, apostates, and inmates of Jahannam publicly. So what remained for her to say? Maybe she wanted the angels to hear who came to comfort and console her.
The example of Sayyidina Musa and Sayyidina Harun ‘alayh al Salam has no connection with the issue at hand. Firstly, we do not accept the assertion that reprimanding Sayyidina Harun ‘alayh al Salam was to show the people. Besides, what Musa ‘alayh al Salam done was not done publicly but in the privacy of his house. Furthermore, Sayyidina ‘Ali radiya Llahu ‘anhu understood her words to be addressed to him and not as al Majlisi claims. He says in answer to her:
فقال لها أمير المؤمنين لا ويل لك بل الويل لشأنك ثم نهنهني عن وجدك يا بنت الصفوة و بقية النبوة فما غنيت عن ديني و إلا أخطأت مقدوري فإن كنت تريدين البلغة فرزقك مضمون و كفيلك مأمون و ما أعدلك أفضل مما قطع عنك فاحتسبي الله فقالت حسبي الله و أمسكت
Al Majlisi translates this into Persian in the following words:
جناب امیر در جواب ارشاد فرمودند کہ صبر کن و آتش و در افرونشاں اے دختر برگزیدۂ عالمیاں و اے باقی ماندۂ ذریت پیغمبر من سستی در امر دین خود نہ کردم و آنچہ جانب خدا مامور بودم بعمل آوردم و آنچہ مقدور بود از طلب حق خود راں تقصیر نہ کردم و روزی تراو اولاد ترا خدا ضامن است
Sayyidina ‘Ali answered, “No woe to you but woe to your position. Observe patience and extinguish the fire of revenge O daughter of the selected and O remainder of Nubuwwah. I did not observe laxity in religious matters [but I acted according to the command of Allah] and spared no effort to search for my right. If you want sufficient means, then your sustenance is taken care of [by Allah] and your responsibility is safe. What awaits you is far superior to what you missed. So anticipate reward from Allah.”
She said, “Allah is sufficient for me,” and she stopped.
From this answer, we can clearly see that Sayyidina ‘Ali radiya Llahu ‘anhu understood the address to be for him and the anger vented towards him. Otherwise, why would he say that he tried his best and spared no effort? In fact, his response implicitly directs Sayyidah Fatimah radiya Llahu ‘anha to realise her mistake. “Why are you venting your anger at me and labelling me lazy and a foetus etc.? I exhausted all my efforts to assist you. I testified in your favour and debated with the Sahabah etc. Notwithstanding the fact that I did this in front of you, you call me a coward and afraid and are angry at me. This is far-fetched from your position.”
These aspects are documented in Shia narrations. They spoil the image of Sayyidah Fatimah’s radiya Llahu ‘anha infallibility and establish her venting of anger without right, owing to human tendencies.
The truth is that the Shia are trapped. They have imprisoned themselves in the fabrications they concocted. They have forged a narration for every aspect and have presented a response to every objection. But all their lies have jammed them up.
If only they had stuck to one narration, they would not be in as many problems and they would not have been disgraced. Their abundance of narrations and contradictory statements have spared us the trouble to respond. Their inconsistencies and discrepancies have totally razed their entire building to the ground. Now their case will not be heard in any court and their false testimonies cannot extricate them from the quagmire they are in.
It has reached completion with goodness by the mercy, grace and help of Allah.
 Ihtijaj vol. 1 pg. 234, 235.
 Bihar al Anwar; Tarjamah Urdu ‘Ilal al Shara’i’ pg. 145, 146.
 Bihar al Anwar pg. 96 from Misbah al Anwar.
 Bihar al Anwar, Kitab al Fitan, pg. 101.
 Surah al Anfal: 41.
 Surah al Hashr: 7.
 Surah al Shura: 23.
 Surah al Tawbah: 60.
 Bihar al Anwar pg. 101, 102.
 Surah al Naml: 16.
 Surah Maryam: 5, 6.
 Bihar al Anwar pg. 104.
 Surah al Nisa: 11.
 Bihar al Anwar pg. 104.
 Ibid pg. 14.
 Bahr al Jawahir of SayedMuhammad Baqir ibn SayedMuhammad pg. 323.
 Ihtijaj vol. 1 pg. 280 no. 51424; Ihtijaj pg. 65.
 Surah Maryam: 90.
 Lam’at al Bayda’ fi Sharh Khutbat al Zahra’ pg. 148.
 Bihar al Anwar.
 Bihar al Anwar pg. 123.
 Lam’at al Bayda’ pg. 393.
 Nasikh al Tawarikh pg. 91.Back to top