The role of Abu Bakr(R.A) in the marriage of ‘Ali(R.A) and Fatimah(R.A)
Indeed, ‘Ali radiya Llahu ‘anhu is indebted to Abu Bakr radiya Llahu ‘anhu, as he was the mediator and orchestrator in his marriage to Fatimah radiya Llahu ‘anha. He was also one of the witnesses to their marriage on the request of the Prophet salla Llahu ‘alayhi wa sallam, as transmitted by one of the senior Shia scholars. Abu Jafar al Tusi transmits from Dahhak ibn Muzahim:
I heard ‘Ali ibn Abi Talib saying, “Abu Bakr and ‘Umar came to me and suggested that I approach the Prophet salla Llahu ‘alayhi wa sallam and ask him about Fatimah. So I went to him and when he saw me he laughed and asked, ‘What has brought you, O ‘Ali, what is your need?’ I mentioned my close relation to him, my early entry into Islam, my striving, and assisting him. He said, ‘O ‘Ali! You have spoken the truth, in fact you are even better than you have described.’ Thereafter I said, ‘O Rasulullah marry Fatimah to me.’”[87]
Al Majlisi who does not mention the Companions of the Prophet salla Llahu ‘alayhi wa sallam and in particular Abu Bakr and ‘Umar radiya Llahu ‘anhuma except that he curses and insults them with the worst of names—such as accursed, blackened faces, devils, and much more, Allah forbid—transmits this incident and elucidates further:
One day Abu Bakr, ‘Umar, and Sa’d ibn Muaz were sitting in the Masjid of the Messenger salla Llahu ‘alayhi wa sallam discussing among themselves who will marry Fatimah.[88]
Abu Bakr said, “The nobles of the Quraysh have asked her hand from the Prophet salla Llahu ‘alayhi wa sallam but he replied that the matter is up to Allah.”
We thought that she was being reserved for ‘Ali but ‘Ali on the other hand had not approached the Prophet salla Llahu ‘alayhi wa sallam due to his poverty.
Abu Bakr then said to ‘Umar and Sa’d, “Let us go to ‘Ali and press him to ask for her hand from the Prophet salla Llahu ‘alayhi wa sallam. If it is poverty that is preventing him then we will assist him.”[89].
Sa’d replied, “What a wonderful idea!”
They went to the house of Amir al Mu’minin ‘Ali radiya Llahu ‘anhu.
He asked them, “What has brought you here at this time?”
Abu Bakr said, “O Abu al Hassan! There is not a single good trait except that it is found in you, so what is preventing you from asking the Prophet salla Llahu ‘alayhi wa sallam for his daughter’s hand in marriage?”
When ‘Ali radiya Llahu ‘anhu heard what Abu Bakr said, tears began to stream down his cheeks and he replied, “You have peeled my wounds, uncovered and awoken my dreams which I have concealed[90] for a very long time. Who would not like to get married to her? However, it is poverty[91] and my shyness for the Prophet salla Llahu ‘alayhi wa sallam that prevents me whilst I am in this state.”[92]
Furthermore, it was Abu Bakr and ‘Umar radiya Llahu ‘anhuma who had encouraged ‘Ali radiya Llahu ‘anhu to get married to Fatimah radiya Llahu ‘anha. It was also Abu Bakr radiya Llahu ‘anhu who had personally assisted ‘Ali radiya Llahu ‘anhu in that regard, preparing everything by the command of the Prophet salla Llahu ‘alayhi wa sallam as transmitted by al Tusi:
‘Ali radiya Llahu ‘anhu sold his armour and brought the money to the Prophet salla Llahu ‘alayhi wa sallam.
The Prophet salla Llahu ‘alayhi wa sallam took the coins with both hands and gave it to Abu Bakr, and told him to purchase for Fatimah radiya Llahu ‘anha the clothing and household items she requires. The Prophet salla Llahu ‘alayhi wa sallam also sent ‘Ammar ibn Yasir and a number of other Sahabah to assist Abu Bakr. After they had reached the market place, whenever they would stumble upon an item, they would not purchase it until and unless they had consulted Abu Bakr, and upon his approval they would purchase it. When returning Abu Bakr was carrying some of the goods and the other Sahabah were carrying the rest.[93]
Abu Bakr and his Companions radiya Llahu ‘anhum were the witnesses of this contract upon the request of the Prophet salla Llahu ‘alayhi wa sallam. Al Khawarizmi[94], al Majlisi, and al Arbili mention:
When Abu Bakr, ‘Umar, and Sa’d sent ‘Ali radiya Llahu ‘anhu to the Prophet salla Llahu ‘alayhi wa sallam they waited for him in the masjid to hear the answer and acceptance of the Prophet salla Llahu ‘alayhi wa sallam which would bring great joy to them, and it was just as they had perceived.
‘Ali radiya Llahu ‘anhu said, “When I departed from the Prophet salla Llahu ‘alayhi wa sallam I could not even think straight out of the felicity I was experiencing, Abu Bakr and ‘Umar approached me and asked me what had happened, to which I replied that the Prophet salla Llahu ‘alayhi wa sallam had married Fatimah radiya Llahu ‘anha to me. They became extremely happy, returned with me to the masjid, and no sooner did we reach the masjid did we meet the Prophet salla Llahu ‘alayhi wa sallam and his face was beaming.
The Prophet salla Llahu ‘alayhi wa sallam said, ‘O Bilal! Gather the Muhajirin and the Ansar.’
After Bilal had assembled them, the Prophet salla Llahu ‘alayhi wa sallam ascended the pulpit and started praising Allah. Thereafter he said, ‘O people! Jibril had come to inform me that Allah had gathered the angels at the Bayt al Ma’mur and He had made all of them witnesses, that He had married off his slave, Fatimah radiya Llahu ‘anha—the daughter of the Messenger salla Llahu ‘alayhi wa sallam, to ‘Ali ibn Abi Talib, and He has commanded me that I marry her off here on earth and make you the witness.[95]
Al Arbili in his book Kashf al Ghummah mentions all of those who were present. He narrates from Anas radiya Llahu ‘anhu who said:
I was with the Prophet salla Llahu ‘alayhi wa sallam whilst he was receiving revelation. When he gained consciousness he said, “O Anas! Do you know what Jibril has brought from Allah?”
I replied, “Allah and His Messenger know better!”
He then said, “Allah has commanded me to marry Fatimah to ‘Ali. So go and call Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Talhah, Zubair, and a number of the Ansar.”
I called them and when they all were seated, after praising Allah, he said, “I make you my witness that I have married Fatimah to ‘Ali for four hundred Mithqal of silver.”[96]
When Hassan was born, Abu Bakr radiya Llahu ‘anhu—who was the Companion of his Grandfather salla Llahu ‘alayhi wa sallam in the Cave and friend of his father, ‘Ali radiya Llahu ‘anhu, who assisted with the preparations of his marriage, carrying the items on his own shoulders—would play with him and tease him saying, “By my father he resembles the Prophet salla Llahu ‘alayhi wa sallam and not ‘Ali.”[97]
Fatimah radiya Llahu ‘anha also agreed to this statement.[98]
Asma’ bint ‘Umays, who was the wife of Abu Bakr radiya Llahu ‘anhu, was the nurse of Fatimah radiya Llahu ‘anha during her final illness. She was with her until her last breath. She then assisted in the washing of her body and escorting her to her grave.
‘Ali would also take care of her himself, and Asma’ bint ‘Umays would assist him in doing so, may Allah have mercy on her.[99]
Fatimah had also entrusted Asma’ bint ‘Umays with shrouding and escorting her to her grave, which she fulfilled.[100]
She was by her side until her last breath, and she gave the news of her demise to ‘Ali.[101]
She assisted in washing her body.[102]
Abu Bakr radiya Llahu ‘anhu was always in contact with ‘Ali radiya Llahu ‘anhu enquiring about the condition of the daughter of the Prophet salla Llahu ‘alayhi wa sallam contrary to what the Shia portray.
When she fell ill ‘Ali radiya Llahu ‘anhu would still perform his five daily salah in the Masjid. When he would come for prayer Abu Bakr and ‘Umar radiya Llahu ‘anhum would ask him, “How is the health of the daughter of the Messenger salla Llahu ‘alayhi wa sallam?”[103]
Abu Bakr radiya Llahu ‘anhu would also enquire about her condition from his wife, Asma, as she was Fatimah’s radiya Llahu ‘anha nurse.
The day Fatimah radiya Llahu ‘anha passed on, Madinah trembled with cries from both males and females alike. The people were as perplexed as the day when the Prophet salla Llahu ‘alayhi wa sallam passed away. Abu Bakr and ‘Umar radiya Llahu ‘anhuma consoled ‘Ali and said to him, “Do not commence the funeral prayer of the daughter of Allah’s Messenger salla Llahu ‘alayhi wa sallam without us.”[104]
Intermarriage between the Ahlul Bayt(R.A) and the family of Abu Bakr(R.A)
The relationship between the Ahlul Bayt and the family of Abu Bakr radiya Llahu ‘anhu was one of kindness and mutual affection, despite the Shia wanting to portray it differently. As Allah says:
وَإِنَّ أَوْهَنَ الْبُيُوْتِ لَبَيْتُ الْعَنْكَبُوْتِ لَوْ كَانُوْا يَعْلَمُوْنَ
Indeed, the weakest of homes is the home of the spider, if they only knew.[105]
The jealous may burn with envy and the opposition may hate it with a passion but ‘Aisha radiya Llahu ‘anha, the daughter of Abu Bakr radiya Llahu ‘anhu, was the wife of the Prophet salla Llahu ‘alayhi wa sallam and from the dearest of people to him. This is an established fact. When the Qur’an has testified to her purity and chastity, the critics can object all they like and the deviated can deny it all they want; this reality will never change.
Asma’ bint ‘Umays
Asma’ bint ‘Umays radiya Llahu ‘anha, whom we have mentioned previously, was the wife of Jafar ibn Abi Talib radiya Llahu ‘anhu— the true brother of ‘Ali radiya Llahu ‘anhu. When Jafar radiya Llahu ‘anhu passed away, Abu Bakr radiya Llahu ‘anhu married her and from this union a son by the name of Muhammad was born. ‘Ali radiya Llahu ‘anhu appointed him as the governor over Egypt during his Caliphate. After the demise of Abu Bakr radiya Llahu ‘anhu, ‘Ali radiya Llahu ‘anhu married Asma’ bint ‘Umays radiya Llahu ‘anha and a son, Yahya, was born from their union.[106]
Umm Farwah bint al Qasim
The great granddaughter of Abu Bakr radiya Llahu ‘anhu was married to Muhammad al Baqir, one of the grandsons of ‘Ali radiya Llahu ‘anhu and considered to be the fifth Imam by the Shia. Al Kulayni writes in Usul al Kafi, under the title, the birth of Jafar:
Abu ‘Abdullah was born in 83 A.H and passed away in 148 A.H in the month of Shawwal at the age of 65. He was buried in Baqi’ where his father, grandfather, and Hassan ibn ‘Ali were buried. His mother was Umm Farwah bint al Qasim ibn Muhammad ibn Abi Bakr and her mother was Asma bint ‘Abd al Rahman ibn Abi Bakr.”[107]
Ibn ‘Inabah[108] states:
Jafar’s mother is Umm Farwah bint al Qasim ibn Muhammad ibn Abi Bakr and her mother is Asma bint ‘Abd al Rahman ibn Abi Bakr. It is for that very reason that he would say, “Abu Bakr fathered me twice.”[109]
Qasim ibn Muhammad ibn Abi Bakr—the grandson of Abu Bakr—and ‘Ali Zayn al ‘Abidin ibn al Hussain ibn ‘Ali ibn Abi Talib—the great grandson of ‘Ali radiya Llahu ‘anhu—were maternal cousins. Al Mufid when speaking about ‘Ali ibn al Hussain states:
The Imam after Hussain ibn ‘Ali was his son Abu Muhammad ibn al Hussain Zayn al ‘Abidin, whose agnomen was also Abu al Hassan. His mother was Shah Zanan bint Yazdegerd ibn Shariyar ibn Khosrow. It is said that her name was Shaharbanuyah. ‘Ali appointed Hurayth ibn Jabir al Hanafi governor over some parts of the East, and he was the one who had sent the two daughters of Yazdegerd ibn Shariyar ibn Khosrow to him. Shah Zanan was gifted to his son, Hussain, and from that union came Zayn al ‘Abidin. The other daughter was gifted to Muhammad ibn Abi Bakr and from that union came Qasim ibn Muhammad ibn Abi Bakr, thus making Zayn al ‘Abidin and Qasim ibn Muhammad maternal cousins. [110]
Al Majlisi mentions this report in Jila’ al ‘Uyun, when rectifying what al Mufid and Ibn Babawayh transmitted. He states:
Shaharbanuyah was not taken captive in the Caliphate of ‘Ali as mentioned by al Mufid nor in the Caliphate of ‘Uthman as stated by Ibn Babawayh al Qummi. Rather, she was taken captive in the Caliphate of ‘Umar as transmitted by al Qutb al Rawandi.[111]
Thereafter, he writes:
Qasim ibn Muhammad ibn Abi Bakr and Zayn al ‘Abidin ibn al Hussain ibn ‘Ali were maternal cousins.[112]
Hafsah bint ‘Abd al Rahman
The scholars of genealogy and history further establish their relations in that Hafsah bint ‘Abd al Rahman ibn Abi Bakr was married to Hussain ibn ‘Ali. This took place either after or before she was married to ‘Abdullah ibn al Zubair radiya Llahu ‘anhu.
Muhammad ibn Abi Bakr(R.A)
Muhammad, the son of Abu Bakr from Asma’ bint ‘Umays, was also the stepchild and beloved of ‘Ali radiya Llahu ‘anhu whom he had appointed as a governor over Egypt.
Ali would say, “Muhammad is my son from the back of Abu Bakr.”[113]
The Ahlul Bayt(R.A) name their children Abu Bakr(R.A)
‘Ali ibn Abi Talib
Another sign of the love and affection between Abu Bakr and the Ahlul Bayt is that they would name their children after him. The first amongst them to do so was ‘Ali who had named his son Abu Bakr radiya Llahu ‘anhu as transmitted by al Mufid under the heading, Mention of the children of ‘Ali and a brief biography.
12. Muhammad al Asghar who was nicknamed Abu Bakr.
13.Ubaidullah. They were both martyred with their brother Hussain in the battle of al Taf (Karbala’). Their mother was Layla bint Mas’ud al Darimiyyah.[114]
Al Ya’qubi states that ‘Ali had fourteen male children:
Hassan, Hussain… ‘Ubaidullah and Abu Bakr, who had no offspring, their mother’s name was Ya’la bint Mas’ud al Hanzaliyyah from the tribe of Tamim.[115]
Al Isfahani mentions in Maqatil al Talibiyin under the heading, Mention of Hussain ibn ‘Ali ibn Abi Talib’s death and those relatives who fought alongside him:
(Amongst them were :) Abu Bakr ibn ‘Ali ibn Abi Talib, whose mother was Ya’la bint Mas’ud. Abu Jafar mentions that two men from Hamdan killed him. Al Mada’ini states that he found him dead at a well, his killer unknown.[116]
Is the love, brotherhood, and admiration between ‘Ali and Abu Bakr radiya Llahu ‘anhuma not clearly evident from these reports?
It is noteworthy that ‘Ali’s son, Abu Bakr, was born after Abu Bakr radiya Llahu ‘anhu had assumed leadership. In fact, he was born after the demise of Abu Bakr radiya Llahu ‘anhu.
Is there anyone from amongst those who claim to love ‘Ali and his progeny who named his son Abu Bakr? Are they truly his followers or rather his opponents?
When one contemplates further one realises that ‘Ali radiya Llahu ‘anhu had only named his son Abu Bakr seeking a good omen therefrom, and as an expression of his loyalty and allegiance to him, even after his death. The reason being, that none from the Banu Hashim had named their sons Abu Bakr prior to ‘Ali radiya Llahu ‘anhu, according to our study of the source material.
The Ahlul Bayt naming their children after Abu Bakr as a good omen and to exhibit their love for him was not restricted to ‘Ali radiya Llahu ‘anhu only. In fact, his offspring followed this practice.
Hassan ibn ‘Ali(R.A)
Hassan ibn ‘Ali radiya Llahu ‘anhu, considered to be the second infallible Imam by the Shia, named one of his sons Abu Bakr. Al Ya’qubi states:
Hassan had eight sons: Hassan ibn al Hassan—whose mother was Khawlah… Abu Bakr and ‘Abd al Rahman were from different mothers, and Talhah and ‘Ubaidullah.[117]
Al Isfahani mentions that Abu Bakr ibn al Hassan ibn ‘Ali ibn Abi Talib was killed by ‘Uqbah al Ghanawi at Karbala’.[118]
Hussain ibn ‘Ali(R.A)
Hussain ibn ‘Ali radiya Llahu ‘anhu also named his son Abu Bakr as mentioned by the famous Shia historian al Mas’udi in al Tanbih when mentioning those who were killed alongside Hussain at karbala’. He writes:
Those who were killed at Karbala’ were three of Hussain’s sons ‘Ali al Akbar, ‘Abdullah al Sabbi, and Abu Bakr radiya Llahu ‘anhum.[119]
‘Ali ibn al Hussain Zayn al ‘Abidin
It is said that Zayn al ‘Abidin ibn al Hussain was also nicknamed Abu Bakr.[120]
Hassan ibn al Hassan (al Muthanna)
Hassan ibn al Hassan ibn ‘Ali, the grandson of ‘Ali radiya Llahu ‘anhu, also named one of his sons Abu Bakr. Al Isfahani transmits from Muhammad ibn ‘Ali Hamzah al ‘Alawi:
From amongst those who were killed along with Ibrahim ibn al Hassan ibn al Hassan ibn ‘Ali ibn Abi Talib was Abu Bakr ibn al Hassan ibn al Hassan.[121]
Musa al Kazim
Musa ibn Jafar al Kazim, considered to be the seventh Imam, also named one of his sons Abu Bakr.[122]
‘Ali al Rida
Al Isfahani states that Musa ibn Jafar’s son, ‘Ali (the eighth Shia Imam), was also nicknamed Abu Bakr. It has been transmitted from ‘Isa ibn Mihran who in turn transmits from Abu al Salt al Harawi, who states:
Ma’mun had once asked me with regards to a matter
I replied, ‘Our Abu Bakr states’
‘Isa ibn Mihran then asked Abu al Salt, “Who is your Abu Bakr?”
He responded, “He is ‘Ali ibn Musa al Rida, who had the agnomen Abu Bakr, whose mother was a slave.[123]
It is worth noting that Musa al Kazim had also named one of his daughters ‘Aisha as mentioned by al Mufid under the heading, Mention of the number of children of Musa ibn Jafar and a brief biography.
Musa al Kazim had thirty-seven children, from amongst them were ‘Ali ibn Musa al Rida, Fatimah, ‘Aisha, and Umm Salamah.[124]
His grandfather—’Ali ibn al Hussain—had also named his daughter ‘Aisha.[125]
Abu al Hassan ‘Ali ibn Muhammad al Hadi—the tenth Shia Imam—also named one of his daughters ‘Aisha. Al Mufid states: “He had passed away the year 254 A.H in the month of Rajab. He was buried in his house at a place called Surra Man Ra’ahu and had left behind his son—Abu Muhammad al Hassan, and his daughter—’Aisha.[126]
In conclusion we would like to bring to your attention that after Abu Bakr radiya Llahu ‘anhu, there were many Hashimites who would name their children Abu Bakr. From amongst them was ‘Abdullah ibn Jafar al Tayyar ibn Abi Talib, who was the nephew of ‘Ali ibn Abi Talib radiya Llahu ‘anhum. He had also named one of his sons Abu Bakr as mentioned by Al Isfahani in his book al Maqatil. He states:
Abu Bakr ibn ‘Abdullah ibn Jafar ibn Abi Talib was killed on the Day of al Harrah that occurred between Musrif ibn ‘Uqbah and the people of Madinah.[127]
These are clear depictions and portrayals of the love and affection that existed between them, contrary to that portrayed by the Shia of hatred, enmity, continuous quarrelling, and fierce infighting.
The incident of Fadak
Before moving on to ‘Umar’s radiya Llahu ‘anhu relationship with the Ahlul Bayt, it is necessary that we pause for a moment, to address a question that might arise, and that is: If there was so much love and affection between them as mentioned, then how does one explain the incident of Fadak? It is this incident that the enemies of Islam take out of context to fulfil their objectives, intending to establish that there was disunity amongst the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam and the prophetic household in particular, and the Muslims in general. As if the Ahlul Bayt was on the one side and the Muhajirin, Ansar, and the rest of the Muslim nation on the other.
It was not and it never will be as such! The matter in essence was not of great importance and significance, as they make it out to be. The incident occurred after the demise of the Prophet salla Llahu ‘alayhi wa sallam and the Muslims had now pledged allegiance to Abu Bakr radiya Llahu ‘anhu. Fatimah radiya Llahu ‘anha had requested her estate from Abu Bakr radiya Llahu ‘anhu which the Prophet salla Llahu ‘alayhi wa sallam had left behind, i.e. that which Allah had granted the Prophet salla Llahu ‘alayhi wa sallam, viz. Fadak[128]. Abu Bakr radiya Llahu ‘anhu responded,
The Prophet salla Llahu ‘alayhi wa sallam said, “We (the Prophets) are not inherited from, what we leave behind is charity.” The family of Muhammad salla Llahu ‘alayhi wa sallam will eat from this wealth. I swear by Allah I will not change anything of the charity of the Prophet salla Llahu ‘alayhi wa sallam, I will do the exact same with it as the Messenger salla Llahu ‘alayhi wa sallam had done with it.
Then he added:
By the One Who has control of my life, having good relations with the relatives of the Prophet salla Llahu ‘alayhi wa sallam is more beloved to me than having good relations with my own relatives.
When Abu Bakr radiya Llahu ‘anhu mentioned the hadith to Fatimah radiya Llahu ‘anha she retracted and did not discuss the matter again until she passed on. In fact, it is stated in some Shia narrations that she was pleased with it. Ibn Maytham[129] al Shia in his commentary on Nahj al Balaghah writes:
Abu Bakr said to her, “For you is that of your father. He would take from Fadak what sufficed for your sustenance. Then he would divide the rest and spend of it in the path of Allah. By Allah I will dispose of it in the same manner that he did. She was pleased with that, and took a covenant from him to the effect.[130]
A similar report is transmitted by al Dunbuli in his commentary al Durrah al Najafiyyah.[131]
The fact that Fatimah radiya Llahu ‘anha was pleased and accepted the judgement so easily was not sufficient for the Shia, rather, they went on writing books condemning the Sahabah. Such books filled with blasphemy and cursing, accusing the Sahabah of being immoral, disbelievers, apostates, and oppressors of the Ahlul Bayt; whereas the people involved in the incident did not have the least to say! As we have just mentioned, citing their own literature as sources. Their scholars further transmit reports which prove that Abu Bakr radiya Llahu ‘anhu followed up his statement with action.
Ibn al Maytham, al Dunbuli, Ibn Abi al Hadid, and Fayd al Islam ‘Ali Naqi write:
Abu Bakr would take the harvest of Fadak, give to the Ahlul Bayt that which would suffice them, and divide the remainder as was the practice of the other Khalifas’ who succeeded him: ‘Umar, ‘Uthman, and ‘Ali.[132]
This does not sit well with the Shia and how can it? Al Majlisi[133] a senior Shia cleric states:
The greatest calamity and misfortune was Abu Bakr and ‘Umar usurping Fadak from the prophetic household… and the most horrifying matter is that Abu Bakr usurped the Caliphate from ‘Ali radiya Llahu ‘anhu, then forced the Muhajirin and the Ansar radiya Llahu ‘anhum to pledge allegiance. His greed then increased wanting Fadak also, fearing that if it were made over to the Ahlul Bayt, people would be inclined towards them for their wealth, thus abandoning the oppressors (Abu Bakr and his companions). He therefore intended to reduce them to bankruptcy, so that people would have no inclination towards the Ahlul Bayt, rendering their false Caliphate null and void. It was for reasons such as these that they had fabricated traditions which state, “We the Prophets are not inherited from, rather what we leave behind is sadaqah.”[134]
Many Shia scholars have followed al Majlisi in attempting to uncover the ‘malice’ and ‘hatred’ which had never existed. Unaware that the refuge they were spinning was nothing more than a web which is blown away with the slightest gust of wind.
Out of rancour and malice towards Abu Bakr radiya Llahu ‘anhu they have rejected his report not knowing that their fifth infallible Imam—Jafar al Sadiq—also transmitted the same from the Prophet salla Llahu ‘alayhi wa sallam. It can be found in al Kafi, which is considered to be the most authentic according to them and regarding which it was said, “It is sufficient for the Shia.”
Al Kulayni transmits from Hammad ibn ‘Isa—from al Qaddah—from Abu ‘Abdullah:
The Prophet salla Llahu ‘alayhi wa sallam said, “He who treads a path seeking knowledge, Allah facilitates for him the path to Jannat… The virtue of a scholar over a devoted worshipper is like that of the moon at its fullest over the stars. The scholars are the heirs of the Prophets, gold and silver are not inherited from them rather knowledge is inherited, and he who has taken from it has taken a large portion.[135]
Abu ‘Abdullah Jafar al Sadiq said:
The scholars are the heirs of the Prophets and that is because gold and silver are not inherited from the Prophets but rather the scholars inherit their traditions.[136]
So what weight does the statements of al Majlisi and those who follow him hold? There is a poem in the Persian language that goes as follows:
If this is a crime, then know that it also being perpetrated in your town.
Here are two additional reports transmitted by al Saduq which give strength to the previous narrations:
It has been narrated from Ibrahim ibn ‘Ali al Rafi’i—from his father—from his grandmother, the daughter of Abu al Rafi’i, who stated:
Fatimah brought Hassan and Hussain to the Prophet salla Llahu ‘alayhi wa sallam in his final illness.
She said, “Here are your two grandsons bequeath for them.”
The Prophet salla Llahu ‘alayhi wa sallam replied, “As for Hassan he has inherited my reverence and prestige, and Hussain has inherited my bravery and generosity.”[137]
It is reported that Fatimah radiya Llahu ‘anha came to the Prophet salla Llahu ‘alayhi wa sallam.
She said, “O Rasulullah! These are your grandsons bequeath for them.”
The Prophet salla Llahu ‘alayhi wa sallam replied, “As for Hassan, I have gifted him my reverence and prestige; and as for Hussain, I have gifted him my generosity and my bravery.”[138]
Yet we still find al Majlisi and others trying to establish that Abu Bakr radiya Llahu ‘anhu and the Companions only denied ‘Ali and his family of Fadak so as to bankrupt them and thus lessen their influence over the people. How strange is it! Do they really think that they were people who attained leadership using wealth and bribes as our current politicians do? If we were to assume for a moment that this was true then it would have had no bearing on them as according to the Shia they had an abundance of wealth. Al Kulayni transmitting from Abu al Hassan al Hadi—the tenth Shia Imam—states:
Fatimah had seven properties (orchards):
Al Dalal
Al ‘Auf
Al Hassani
Al Safiyah
Wa ma li Umm Ibrahim
Al Muthayyib
Al Barqah.[139]
Do they think that the Prophet salla Llahu ‘alayhi wa sallam took all the state’s money and made it his own? Does that make any sense? Even in present times, in which plundering has become the norm and people are no longer concerned about religion, if a king or government were to conquer land, they would not make it theirs exclusively, rather they will deal with it in the interest of its people. So is it possible for someone such as the Prophet salla Llahu ‘alayhi wa sallam—may I and my parents be sacrificed for him—to give preference to himself over others? Especially when he was merciful and compassionate? These are but fabrications!
Hypothetically, if Fadak was the inheritance of the Prophet salla Llahu ‘alayhi wa sallam, Fatimah radiya Llahu ‘anha would not have been his sole heir, rather the daughters of Abu Bakr and ‘Umar radiya Llahu ‘anhuma would have also inherited. They would therefore have deprived their daughters as well as ‘Abbas radiya Llahu ‘anhu, the uncle of the Prophet salla Llahu ‘alayhi wa sallam, from their inheritance.
Thirdly, the antagonist from amongst the Shia are unaware that according to their jurisprudence, females do not inherit property or land. Their scholars have dedicated a specific chapter in that regard. Al Kulayni has a chapter titled, Women do not inherit property, in which he transmits a number of reports from Abu Jafar—the fifth Shia Imam—he states:
Females do not inherit anything from land and property.[140]
Al Saduq ibn Babawayh al Qummi transmits in his book, Man la Yahduruhu al Faqih, from Maysara:
I asked Jafar, “What do females inherit?”
He replied, “They do not inherit land and property.”[141]
There are many reports like these in which their scholars[142] concur that females do not inherit land or property. The question thus arises: If females cannot inherit land or property, then how could Fatimah radiya Llahu ‘anha have requested Fadak?
As for Abu Bakr radiya Llahu ‘anhu angering Fatimah radiya Llahu ‘anhuma and saying that she returned after that and did not speak until she had passed away. The truth is that she retracted her view on Fadak and did not bring up the topic again thereafter until she passed away, May Allah have mercy on her and be pleased with her.
As for usurping her rights, al Majlisi—despite his harshness—is forced to acknowledge the following:
When Abu Bakr realised that he had angered Fatimah radiya Llahu ‘anhuma he told her, “I do not deny your virtue, and close relation to the Prophet salla Llahu ‘alayhi wa sallam. I am only preventing you from taking Fadak because I want to execute the command of the Messenger salla Llahu ‘alayhi wa sallam. By Allah I have heard the Messenger salla Llahu ‘alayhi wa sallam saying, ‘We the Ambiya are not inherited from. What we leave behind is the book, knowledge, and wisdom.’ I am not the only one who is of this opinion, rather it was with the consensus of the believers. As for the wealth, if you so wish then take from my wealth, because you are the noble daughter of your father and a pure tree for your children. No one is able to deny your virtue!”[143]
After reading this report is it possible for anyone to say that Abu Bakr radiya Llahu ‘anhu had angered her, taken her wealth forcefully, intended to harm her, cause her distress, or even render them bankrupt for ulterior motives? None except he who has lost his senses will be able to reach such a conclusion!
The building they intended to erect upon this weak and feeble foundation, establishing memorial ceremonies and gatherings to curse those who had supposedly ‘usurped’ the rights of the Ahlul Bayt, trying to portray that hatred and animosity existed between the Companions of the Prophet salla Llahu ‘alayhi wa sallam and his household; that very building collapsed the day they intended to erect it, the stories being baseless. ‘Ali radiya Llahu ‘anhu has proved its baselessness the day he assumed leadership, as mentioned by al Sayedal Murtada, commonly called ‘Alam al Huda:
When the matter of requesting Fadak was mentioned to ‘Ali he said, “I feel ashamed before Allah to return something that Abu Bakr had withheld, and which ‘Umar continued to maintain (as before).”[144]
Therefore, when Abu Jafar ibn Muhammad al Baqir was asked concerning Fadak:
“Did Abu Bakr and ‘Umar oppress you in anyway or have they deprived you from anything that rightfully belonged to you?”
He replied in the negative, and said, “By the One Who had revealed the Quran to his slave so that he may be a warner to the worlds, they did not oppress us to the extent of the weight of a mustard seed.”
I then said, “May I be ransomed for you, should I associate myself with them?”
He replied in the affirmative, and said, “Associate yourself with them in this life and in the Hereafter, and whatever affliction you are faced with (on account of it) I will take the responsibility.”[145]
The brother of al Baqir, Zaid ibn ‘Ali ibn al Hussain, states something similar to that of his grandfather, ‘Ali ibn Abi Talib, and his brother, al Baqir, regarding Fadak, when asked by al Bahtari ibn Hassan. He states:
I asked Zaid ibn ‘Ali with the intention of provoking the matter of Abu Bakr by saying that Abu Bakr usurped Fadak from Fatimah.
He replied, “Abu Bakr was kind-hearted and would dislike changing anything that the Messenger salla Llahu ‘alayhi wa sallam had done. Therefore, when Fatimah came to him and said that the Messenger salla Llahu ‘alayhi wa sallam had given Fadak to her, he asked, ‘Do you have any evidence?’ she then brought ‘Ali to bear testimony for her and thereafter Umm Ayman. Umm Ayman asked, ‘Do the two of you bear testimony that I am from the people of Jannat?’ they responded in the affirmative.”
Zaid then clarified who were intended by the two and said, “They were Abu Bakr and ‘Umar radiya Llahu ‘anhuma”.
He then continued, “She then said, ‘I bear testimony that the Messenger of Allah salla Llahu ‘alayhi wa sallam had given Fadak to her.’ Abu Bakr said bring another male or female so that the matter could be resolved.”
Zaid added, “If the matter were raised to me, by Allah, I would have judged in the same manner that Abu Bakr had.”[146]
Does this matter require any more detail?
Before concluding we would like to present these last two reports that are transmitted by al Kulayni in this regard:
He reports that Abu ‘Abdullah Jafar said.
Booty and land, as long as it is not preoccupied by horses, camels, people tending to it or having spent money on it; then it and every other piece of ruined or destitute land and valley belongs to the Messenger of Allah salla Llahu ‘alayhi wa sallam or the Imam who succeeds him and he is able to do with it whatever he pleases.”
This report explicitly states that the leader of the believers is at liberty to do with the land whatever he wishes.[147]
The following unique report has also been reported in al Usul min al Kafi:
Imam Abu al Hassan Musa—the seventh Shia Imam—came to the Abbassid Khalifah al Mahdi and saw that he was returning the peoples possessions that were taken unjustly.
He said, “O Amir al Mu’minin! What about our possessions that were wrongfully taken?”
Al Mahdi asked, “What possessions are you referring to, O Abu al Hassan?”
He responded, “Fadak!”
Al Mahdi then said, “O Abu al Hassan, demarcate it for me.”
He said, “One of its extremities is Mount Uhud, the other is al ‘Arish of Egypt, the third is Saif al Bahr, and the last is Dawmat al Jandal.”[148]
In other words, half of the world! Look at these lies! How is it possible for the village of Khaybar to be equal to half of the world? How strange are all of these exaggerations? This is clear evidence of the extent of their exaggeration and lies.
We now conclude the discussion of Fadak as well as the virtues of Amir al Mu’minin Abu Bakr radiya Llahu ‘anhu and his rightful position as the Khalifah after the Prophet salla Llahu ‘alayhi wa sallam. The mutual love that existed between Abu Bakr radiya Llahu ‘anhu and the Ahlul Bayt is evident from their mutual interactions as attested to by the Shia sources themselves. We now move on to the discussion of the second Khalifah, Sayyidina ‘Umar al Faruq radiya Llahu ‘anhu.
[11] Al Gharat vol. 1 pg. 307 chapter ‘Ali’s radiya Llahu ‘anhu letter to his companions after the killing of Muhammad ibn Abi Bakr.
[12] Al Gharat vol. 1 pg. 210; Nasikh al Tawarikh vol. 3 pg. 241; Majma’ al Bihar by al Majlisi and similar reports with slight variations in the Sharh Nahj al Balaghah by Ibn Abi al Hadid.
[13] Sharh Nahj al Balaghah by al Maytham al Bahrani pg. 400.
[14] Sharh Nahj al Balaghah by Ibn Abi al Hadid vol. 1 pg. 332 .
[15] He is ‘Izz al Din ‘Abd al Hadid ibn Abi al Hassan ibn al Hadid al Mada’ini the author of Sharh Nahj al Balaghah. He was from amongst their most senior and well versed scholars. A partisan of the pure and sinless Ahlul Bayt. His commentary al Sharif al Jami’ li Kulli Nafisah wa Gharib and al Hawi li Kulli Nafihah Dhat Tayyib suffices as evidence of his lofty status that he holds amongst them and his exaggeration in support of ‘Ali radiya Llahu ‘anhu. He was born in 586 A.H in the month of Dhu al Hijjah. He is also the author of Sharh Nahj al Balaghah which is in 10 volumes. He wrote it for the library of the minister Mu’ayyid al Din Muhammad al ‘Alqami. On completion the minister enforced it through his brother Muwaffaq al Din Abi l-Ma’ali, and sent to its author a hundred thousand gold coins, a splendid robe of honour, and a horse. (Rawdat al Jannat vol. 5 pg. 20-21)
He was born in al Mada’in. The people of al Mada’in were predominantly Shia, extremists, and exaggerators. Thus he followed their path and accepted their views. He had also versified the beliefs which are well known as al ‘Alawiyyat al Sab in which he discusses Shi’ism. The extent of his exaggeration can be seen therein. A few of his beliefs can be gauged from the poetry he authored:
The Imam has knowledge of the unseen without dispute,
Just as the rising sun is not disputed.
To him is our reckoning on the Day of Judgement,
And to him will be our shelter and refuge tomorrow.
I have come to know the religion of I’tizal,
However, I have come to love every Shia for your sake.
I have also come to realise that your Mahdi
Will most certainly come to be and it is that day I anticipate.
He is protected by the armies of Allah,
Which resembles an ocean that is replete and gushing forth.
By Allah I will not forget Hussain and his remains,
Dispersed out in the open under the hoofs.
I grieve for that blood which was spilled,
And lost, forcibly by the hands of the Ummayads.
Abu al ‘Abbas Ahmed had refused and indeed he is,
The best of those who rose up and were prevented.
As he is the rightful claimant of revenge and the one,
Who shouldered this burden when every stick was bent.
Time is compliant and youthfulness is fresh,
The sword is sharp and cutting and the heart is filled with valour.
He then went to Bagdad and became a Mu’tazili. He became as stated by the author of Nasmat al Sihr, “A Mu’tazili Jahiziyyan (inclining towards the teaching of Jahiz) in most of his writings after he was an extremist Shia. He died in 655 A.H in Bagdad as transmitted by al Hilli from his father. (Al Kuna w al Alqab vol. 1 pg. 185)
[16] A derogatory term used to refer to Abu Bakr.
[17] Sharh Nahj al Balaghah vol. 1 pg. 130.
[18] Talkhis al Shafi by al Tusi vol. 2 pg. 372.
[19] He is ‘Ali ibn Hussain ibn Musa better known as al Sayedal Murtada nicknamed ‘Alam al Huda (355-436). He was one of the pillars and founding members of the Shia creed. The Shia have exaggerated in praising him and his brother who is the author of Nahj al Balaghah.
Khuwanasari states that he was the erudite scholar of his time in terms of knowledge, understanding, theology, poetry, and status. As for his compilations they are considered to be the sources and foundations which were unparalleled. Namely Kitab al Shafi which deals with Imamah. He furthers states that his book is decisive and sufficient in the true sense. (Rawdat al Jannat vol. 4 pg. 295)
Al Qummi states that he is the head of the scholars of this nation. Reviver of the statements of the Imams. Very diligent. He was a unique scholar in the sense that he possessed knowledge that no one had. Those who are in agreement with him and those who oppose him attest to his virtue. From amongst the books that he had authored is al Shafi, the likes of which no one has authored, wherein he discusses Imamah. Al Hilli states that the Shia have benefited from this book as he is their support and their author. (Al Kuna wa l-Alqab vol. 2 pg. 39-40)
[20] Al Shafi pg. 171.
[21] Talkhis al Shafi vol. 2 pg. 428.
[22] Al Ihtijaj by Al Tabarsi.
[23] Firaq al Shia pg. 41; Tafsir al Qummi vol. 1 pg. 156 Surah al Nisa’ 137.
[24] Kitab al Rawdah min al Kafi vol. 8 pg. 254.
[25] Rijal al Kashshi, pg. 55 under the chapter heading ‘Abd-Allah ibn ‘Abbas.
[26] He is Muhammad ibn Muhammad ibn al Nu’man al Abkuri al Baghdadi (337-413). His funeral prayer was led by al Sayedal Murtada. He was better known as al Mufid, as the Mahdi who is in occultation had nicknamed him with that. (Ma’alim al Ulama’ pg. 101)
He was from amongst their exalted scholars, their leader, and teacher. Everyone who came after him benefited from his proficiency in jurisprudence, theology, and transmission of hadith. He cannot be adequately described. He is the most reliable and knowledgeable of scholars, the leading Imam of his time. He has authored approximately 200 books in total which consist of major and minor works. (Rawdat al Jannat vol. 6 pg. 153)
They would also say that the Imam who is in occultation had addressed him in his book as “Well-advised brother and guided scholar. O scholar who is sincere in his love for us, our victor, the one who would be inspired with the truth and its evidences, the righteous slave, assister of the truth, and the caller to Allah with truthful speech.” (Muqaddimat al Irshad pg. 14)
[27] Al Irshad pg. 14.
[28] Nasikh al Tawarikh vol. 5 pg. 143-144.
[29] ‘Uyun al Akhbar vol. 1 pg. 313 Kitab Ma’ani al Akhbar pg. 110
[30] Muntaha al Amal vol. 2 pg. 212.
[31] Surah al Hashr: 8
[32] Surah al Hashr: 9
[33] Surah al Hashr: 10
[34] Kashf al Ghummah by al Arbili vol. 2 pg. 78.
[35] Baha’ al Din Abu al Hassan ‘Ali ibn al Hussain Fakhr al Din ‘Isa ibn Abi al Fath al Arbili.
[36] Kashf al Ghummah vol. 2 pg. 147.
[37] Al Burhan vol. 2 pg. 125.
[38] He is Abu Mansur Ahmed ibn ‘Ali ibn Abi Talib from Tabarstan, “He is from our sublime and respectable predecessors. He has authored the book al Ihtijaj a very famous and recognised book amongst some groups.” He is also mentioned in ‘Amal al ‘Amili as, “A virtuous scholar, reliable Muhaddith, and the author of al Ihtijaj which contains many benefits.” (Rawdat al Jannat vol. 1 pg. 65)
Al Tabarsi says, “He was a virtuous and honourable scholar, jurist, exalted, and a reliable Muhaddith’. (Al Kuna wa l Alqab vol. 2 pg. 404)
[39] Al Ihtijaj pg. 230.
[40] He is Nur Allah ibn al Sharaf al Din al Shushtari a renowned Shia scholar from India. He was a Judge in Lahore under the rule of Jahangir, the Mughal Sultan. He was a Muhaddith and theologian. He was decisive and noble. A researcher. He has authored many books in aiding the Shia faith and refuting its opposition. He was executed on account of accusations laid against him of Rafd in Akbarabad in the eleventh century. He is also referred to as the Third Martyr. (Rawdat al Jannat vol. 8 pg. 160)
He has authored the following: Majalis al Mu’minin, Ihqaq al Haqq, and Masa’ib al Nawasib. His book Ihqaq al Haqq is sufficient as a proof of his virtue, knowledge, familiarity, and acquaintance with the different sciences. He was a contemporary of Sheikh al Baha’i. He was executed on account of his Shiasm in Akbarabad Hind. (al Kuna wa l Alqab vol. 3 pg. 45)
[41] Ihqaq al Haqq vol. 1 pg. 16.
[42] Al Furu’ min al Kafi’ vol. 5 pg. 68.
[43] Kashf al Ghummah vol. 2 pg. 161.
[44] Firaq al Shia pg. 78.
[45] Kitab al Shafi pg. 238; Sharh Nahj al Balaghah vol. 4 pg. 140.
[46] Tafsir al Hassan al ‘Askari pg. 164.
[47] Al Irshad pg. 268, under the chapter ‘mentioning his (Baqir) brothers.
[48] Ibid.
[49] He is Abu al Faraj ‘Ali ibn al Hussain ibn Muhammad, born in 284 A.H in al Isfahan. He then moved to Baghdad and grew up there. He attained high positions and died in 356 A.H. He was also very beloved to the Banu Buwayh, and perhaps the reason for that was their spending in the course of Shiasm. He had authored many well-known books of narratives and poetry. The most prominent of his works are al Aghani and Muqatil al Talibin. Muhammad Muhsin al Amin mentions him in the category of Shia poets and historians. (A’yan al Shia vol. 1 pg. 175)
[50] Muqatil al Talibin pg. 129
[51] Nasikh al Tawarikh by Mirza Taqi Khan Saybhar 132.
[52] Nasikh al Tawarikh vol. 2 pg. 590
[53] Ibid
[54] Rijal al Kashshi pg. 18-20
[55] Rijal al Kashshi pg. 80
[56] Majalis al Mu’minin pg. 89
[57] Kashf al Ghummah vol. 1 pg. 190.
[58] Nahj al Balaghah pg. 366-367.
[59] Nasikh al Tawarikh.
[60] He is Abu Ishaq Ibrahim al Thaqafi al Kufi al Isfahani al Shia (d.283 A.H.) He was one of the exalted transmitters and authors of the Shia as transmitted by al Nuri al Tabarsi. As for Ibrahim al Thaqafi it is known that many scholars rely on him as he is one of the most exalted transmitters and authors as could be deduced from his biography and many senior and sublime scholars transmit from
him. (al Mustadrakat vol. 3 pg. 549-550)
Khuwanasari refers to him in Rawdat al Jannat as al Sheikh, al Muhaddith, the promoter, and righteous. Abu Ishaq Ibrahim al Thaqafi al Isfahani the author of al Gharat which is often transmitted from in al Bihar. He has authored approximately 50 concise booklets. (A’yan al Shia section 2 pg. 103)
[61] Nahj al Balaghah pg. 81.
[62] Taqiyyah according to the Shia is a form of religious dissimulation, or a legal dispensation whereby a believing individual can deny his faith or commit otherwise illegal or blasphemous acts, especially while they are in fear or at risk of significant persecution.
[63] Manar al Huda pg. 373 by ‘Ali al Bahrani al Shia; Nasikh al Tawarikh vol. 3 pg. 532.
[64] Sharh Nahj al Balaghah pg. 488 by Ibn Maytham.
[65] He is Muhammad ibn al Hassan ibn ‘Ali al Tusi: born in 385 died in 460 A.H. in Najaf. Nicknamed Sheikh al Ta’ifah. (Tanqih al Maqal vol. 3 pg. 105)
He is the support and raiser of the flag of the Shia, one of their leading scholars without exception. The one towards whom heads would turn. He has written in every science of religion and he was an exemplar and a leader in that regard; and his books are widespread. He was also a student of al Mufid, al Sayedal Murtada, and others. (Al Kuna wa l Alqab vol. 2 pg. 357)
He is also the author of al Tahdhib and al Istibsar from amongst the four authentic compilations. He has authored in all Islamic sciences. He had also refined their creed, in primary and secondary matters, and all virtues are attributed to him. (Rawdat al Jannat vol. 6 pg. 216)
[66] Is the caliph someone who is divinely elected? It is evident that ‘Ali radiya Llahu ‘anhu was not of the opinion that the khilafah and Imamah is something that is divinely appointed. “Indeed Imamah is a promise of Allah which shifts from one person to the other.” (Al Usul min al Kafi the book on Hajj vol. 1 pg. 277) “Indeed, it is a promise from Nabi salla Llahu ‘alayhi wa sallam which shifts from person to person thereafter.” (Al Usul min al Kafi vol. 1 pg. 277)
For more detail refer to the Shia books Asl al Shia wa Usuluha by Muhammad Hussain Al Kashif al Ghita, al I’tiqadat by Ibn Babawayh al Qummi, al Fayn by al Hilli, and Bihar al Anwar by al Majlisi, etc.
If ‘Ali radiya Llahu ‘anhu was of that opinion he would not have attested to the Caliphate of Abu Bakr radiya Llahu ‘anhu and he would not have been part of his council. In addition to that, he would not have said to the people of Jamal, “You came to me without me calling you or forcing any of you,” because if selection of the khalifah was something decreed by Allah then he would have continued calling to it and he would not have made the following remarks when they wished to pledge their allegiance to him after the murder of ‘Uthman radiya Llahu ‘anhu, “Leave me and look for someone else, as we are facing a matter that has many sides to it and which the hearts and minds of the people are not ready for,” until he went on to say, “If you were to leave me I would be one of you, and perhaps I will be the most attentive and obedient from amongst you to the person who you elect. For me to be an adviser is better for you than for me to be the khalifah or leader.” This was his statement when people wanted to give their allegiance to him after the murder of ‘Uthman radiya Llahu ‘anhu. (Nahj al Balaghah pg. 136)
Is there any proof more reliable than his own words stating that he did not want the Caliphate? Whereas today the Shia consider those who deny his Imamah even more astray than the Jews, Zoroastrians, Christians, and polytheists; as mentioned by al Mufid. He states that the Imamiyyah have concurred that the person who denies and rejects the leadership of any of the Imams which Allah had made compulsory is a disbeliever and worthy of spending eternity in the Hell Fire.” (Bihar al Anwar vol. 23 pg. 390, transmitting from al Mufid).
Al Kulayni falsely attributes to Muhammad al Baqir that he said, “Only he who knows Allah can truly worship Him, as for he who does not know Him, he is unable to do so.” Abu Hamzah then said, “May I be sacrificed for you, what is the gnosis of Allah?” Abu Jafar replied “It is believing in Allah and His Messenger salla Llahu ‘alayhi wa sallam, supporting ‘Ali, and considering him (only) as leader and the Imams, along with having hatred for the enemies of Allah. This is the gnosis of Allah.” (Al Usul min al Kafi vol. 1 pg. 180, Bab Ma’rifat al Imam wa l-Radd ilayh).
Based upon that al Saduq ibn Babawayh al Qummi states clearly, “Our belief regarding the one who denies the Imamah of ‘Ali radiya Llahu ‘anhu and the other Imams after him is as if he had denied the prophet hood of all the Messengers, and he who attests to the leadership of ‘Ali radiya Llahu ‘anhu and rejects any of the other Imams it is as though he believes in all the messenger and has rejected the prophethood of the Prophet salla Llahu ‘alayhi wa sallam.” (Al I’tiqadat pg. 130)
Whose statements should be taken into consideration? Especially when ‘Ali radiya Llahu ‘anhu himself had rejected the Imamah and the text is from one of their most revered and sacred books.
Yes, their most sacred texts Nahj al Balaghah since ‘Ali al Murtada has stated, “For me to be an adviser is better for you than for me to be the khalifah or leader,” and he said, “If you were to leave me I would be one of you, and perhaps I will be the most attentive and obedient from amongst you to the person who you elect. For me to be an adviser is better for you than for me to be the khalifah or leader.” (Nahj al Balaghah pg. 132)
What also supports the fact that ‘Ali radiya Llahu ‘anhu did not understand this matter in the manner they do is what is transmitted by Ibn Abi al Hadid from ‘Abdullah ibn ‘Abbas that ‘Ali came from the Prophet salla Llahu ‘alayhi wa sallam and the people asked him about his health. He replied, “All praise belongs to Allah, he is in a stable condition,” then he said, “Thereafter ‘Abbas took ‘Ali’s’ hand and said, ‘O ‘Ali you will be a subject after three days. I swear I have seen death on his face and I know the signs of death on the faces of Banu ‘Abd al Muttalib. So go to the Prophet salla Llahu ‘alayhi wa sallam and mention to him this matter (of leadership) and ask that he should inform us. If it is for other than us then he should entrust us with it.’ ‘Ali radiya Llahu ‘anhu responded, ‘I will not do that if he were to deny us this today then the people will not give it to us thereafter.’” Then he said that the Prophet salla Llahu ‘alayhi wa sallam passed away that day.(Sharh Nahj al Balaghah vol. 1 pg. 132)
After Ibn Abi al Hadid mentioned the incident of Saqifah and the pledge of Abu Bakr, he states: “Understand well that the reports in this regard [concerning Imamah] are many however he who contemplates over them and is just will know well that there is no clear and definitive text that is unambiguous and carries no other possible meaning.”(Sharh Nahj al Balaghah pg. 135)
‘Ali radiya Llahu ‘anhu also said when addressing Talhah and Zubair radiya Llahu ‘anhuma, “By Allah I had no inclination or desire for the khilafah nor any desire for leadership, however, you called me to it and burdened me with it.” (Nahj al Balaghah pg. 322)
Nasr ibn Muzahim al Shia transmits something similar stating that Muawiyah ibn Abi Sufyan radiya Llahu ‘anhu sent Habib ibn Maslamah al Fahri, Sharahbil ibn Samt, and Ma’n ibn Yazid to request that ‘Ali hand over the killers of ‘Uthman radiya Llahu ‘anhu. ‘Ali S replied after praising and thanking Allah, “Indeed Allah had sent the Prophet salla Llahu ‘alayhi wa sallam to deliver them from misguidance and destruction, and united them after they were disunited, then Allah caused him to pass away after he had accomplished his task.
Thereafter Abu Bakr and ‘Umar were appointed as leaders and they were just. Then ‘Uthman radiya Llahu ‘anhu took responsibility of the people’s affairs and he did certain things that some people were not pleased with thus they killed him. The people came to me whereas I was secluded from them and their affairs, and they said to me, “Let us give you the pledge,” but I refused. They then repeated and added, “People will only be pleased with you and we fear that if you do not assume leadership then it will cause a spilt amongst the people,” thereafter they gave their pledge.
A Shia historian mentions that when Abu Bakr radiya Llahu ‘anhu intended to appoint ‘Umar radiya Llahu ‘anhu as the Khalifah after him, some people objected. ‘Ali then said to Talhah, “If Abu Bakr were to appoint anyone other than ‘Umar after him we would not obey him.” (Tarikh Rawdat al Safa’ pg. 206 Persian text)
[67] Al Amali vol. 2 pg. 121 by al Tusi.
[68] Al Ihtijaj pg. 50.
[69] Asl al Shia wa Usuluha pg. 91.
[70] Sharh Nahj al Balaghah vol. 1 pg. 132 by Ibn Abi al Hadid.
[71] Sharh Nahj al Balaghah vol. 1 pg. 134-135.
[72] Nahj al Balaghah pg. 136.
[73] He is Ahmed ibn Abi Ya’qub ibn Jafar al Katib al ‘Abbasi al Shia. His grandfather was a freed slave of Abu Mansur. He liked travelling and had travelled the Muslim lands from the east to west. He entered Armenia in the year 260 A.H. Thereafter, he went to Ramlah, then returned to Egypt and the Western lands. He has authored Kitab al Buldan and his famous book on history known as Tarikh al Ya’qubi. He died in 284 A.H. (Al Kuna wa l-Alqab vol. 3 pg. 246)
[74] Tarikh al Ya’qubi vol. 2 pg. 132-133.
[75] Tarikh al Tawarikh vol. 2 bk. 3 pg. 158, titled ‘The decision of Abu Bakr radiya Llahu ‘anhu.
[76] Tarikh al Ya’qubi vol. 2 pg. 138.
[77] The Ahlus Sunnah wa l-Jama’ah have many such reports where Abu Bakr radiya Llahu ‘anhu would consult his comrades and thereafter he would give preference to the opinion of ‘Ali over the rest. Refer to al Bidayah wa l-Nihayah, Riyadat al Nadrah by al Muhib al Tabari, Kanz al ‘Ummal, Tarikh al Muluk wa l-Umam by al Tabari, Tarikh ibn Khaldun, and others; which we will not be quoting from, as we have vouched to only use their literature as references.
[78] Al Irshad pg. 107.
[79] Sharh Nahj al Balaghah vol. 4 pg. 228.
[80] Sharh Nahj al Balaghah vol. 4 pg. 718; ‘Umdat al Talib pg. 361.
[81] Al Irshad pg. 186.
[82] ‘Umdat al Talib ch. 3 pg. 352; Haqq al Yaqin pg. 213.
[83] Abu Dawood transmits a report from ‘Ali saying, “‘Abbas, Fatimah, Zaid ibn Harithah, and I were with Nabi salla Llahu ‘alayhi wa sallam. I then said to him, “O Rasulullah! salla Llahu ‘alayhi wa sallam What do you say about putting me in charge of the fifth, which is mentioned in the Book of Allah so that I may distribute it in your lifetime, thus no one will be able to dispute with me regarding it after you!” He then did so. I distributed the fifth in the lifetime of Rasulullah salla Llahu ‘alayhi wa sallam and in the Caliphate of Abu Bakr. However towards the latter part of the Caliphate of ‘Umar, there was an influx of wealth and resources. He set our lot aside and sent for me. I said, “We are not in need of it whereas there are people who are in need of it, so give it to them.” and that is what ‘Umar did”. Abu Dawood, Kitab al Kharaj; Musnad Ahmed, Musnad ‘Ali.
[84] Sharh Nahj al Balaghah vol. 4 pg. 118 by Ibn Abi al Hadid.
[85] Al Ihtijaj; Kitab Sulaim ibn Qais pg. 253; Mir’at al ‘Uqul pg. 388.
[86] Talkhis al Shafi pg. 354.
[87] Al Amali vol. 1 pg. 38.
[88] How truthful and thoughtful were the Companions of Nabi salla Llahu ‘alayhi wa sallam! They would contemplate over the affairs of the Prophet salla Llahu ‘alayhi wa sallam to such an extent that whatever concerned him became their concern. They would then strive to assist him in fulfilling it. What a wonderful leader and what wonderful followers!
[89] Look at the love, affection, and compassion they had for each other despite the Shia trying to portray differently.
[90] They have no shame in forging and attributing statements such as these, which are shameful and demeaning, to such blessed personalities. When will they ever stop?
[91] What poverty was he referring to? Some extremist Shias—the likes of al Qummi and al Majlisi—report that when the Prophet salla Llahu ‘alayhi wa sallam intended to marry Fatimah to ‘Ali radiya Llahu ‘anhuma he told her in secret and she replied, “Do what you think is best, however, I have heard some women from Quraysh speaking about him, saying that he is short and fat, has long forearms, a large head and eyes, with deep hair recesses above the temples, his shoulder joints are like that of a camel, always laughing, and he has no money.”
While they attribute this insulting statement to Fatimah radiya Llahu ‘anha, the Prophet salla Llahu ‘alayhi wa sallam—as it appears in their narration—did not object to any of these descriptions, rather he said (according to their narrations), “O Fatimah! Do you not know that Allah looked at the universe and he has chosen me out of all males and He has chosen you out of all the females of this universe? When I was taken to the heavens on the night journey, I found written on the rock of Bayt al Maqdis, ‘There is none worthy of worship except Allah, Muhammad is the Messenger of Allah, and I have assisted and aided him with his minister.’ I enquired who is my minister? Then Allah replied, “‘Ali ibn Abi Talib”. Tafsir al Qummi vol. 2 pg. 336; Jila’ al ‘Uyun vol. 1 pg. 185.
[92] Jila’ al ‘Uyun vol. 1 pg. 169, Persian translation.
[93] Al Amali vol. 1 pg. 39; Manaqib vol. 2 pg.20 by Shaharashub al Mazandarani; Jila’ al ‘Uyun vol. 1 pg. 176, Persian text.
[94] He is Abu al Mu’ayyid al Muwaffiq ibn Ahmed al Khawarizmi: a Shia jurist, muhaddith, orator, and poet. He has authored a book discussing the virtues of the Ahlul Bayt. He died in 568 A.H. Khawarizm is the name of a village in Zamakhshar. (Al Kuna wa l-Alqab vol. 2 pg. 11 – 12)
[95] Al Manaqib pg. 251 and 252; Kashf al Ghummah vol. 1 pg. 358; Bihar al Anwar vol. 10 pg. 38, 39; Jala’ al Uyun vol. 1 pg. 184.
[96] Kashf al Ghummah vol. 1 pg. 348-349; Bihar al Anwar vol. 1 pg. 47 – 48.
[97] Tarikh al Ya’qubi vol. 2 pg. 117.
[98] Ibid.
[99] Al Amali vol. 1 pg. 107.
[100] Jila’ al ‘Uyun pg. 235, 242.
[101] Ibid pg. 237
[102] Kashf al Ghummah vol. 1 pg. 504.
[103] Kitab Sulaim ibn Qais pg. 353.
[104] Ibid pg. 255.
[105] Surah al ‘Ankabut 41.
[106] Majalis al Mu’minin by al Shushtari, al Majlis al Rabi’; Haqq al Yaqin; al Irshad ،pg. 186; Jila’ al ‘Uyun.
[107] Al Usul fi l-Kafi, Kitab al Hujjah, vol. 1 pg. 472, and similar reports in al Firaq of al Nawbakhti.
[108] He is Jamal al Din Ahmed ibn ‘Ali ibn al Hussain al Hassani the author of ‘Umdat al Talib. Al Qummi states regarding him: “A Respectable leader, an expert in genealogy”. He was from the scholars of the Imamiyyah and was under the tutelage of al Sayed Ma’iyyah for 12 years learning jurisprudence, prophetic tradition, and genealogy. He died in 828 A.H in Kirman. (Al Kuna wa l-Alqab vol. 1 pg. 350; A’yan al Shia vol. 2 pg. 135 under the title: The genealogist from the Shia.
[109] ’Umdat al Talib pg. 190
[110] Al Irshad pg. 253. Similar reports appear in Kashf al Ghummah and Muntaha al Amal vol. 2 pg. 3 by Sheikh ‘Abbas al Qummi.
[111] He is Sa’id ibn Hibat Allah ibn al Hassan; born in the sixth century A.H died in 573 A.H. and buried in al Qumm, The erudite scholar, jurist, muhaddith, reliable scholar, researcher and exegete. He had authored al Khara’ij wa l-Jara’ih, Qasas al Ambiya and Sharh al Nahj. He was from among the senior hadith scholars of the Shia. (al Kuna wa l-Alqab vol. 3 pg. 58.)
[112] Jila’ al ‘Uyun pg. 673 and 674 from the Persian text.
[113] Al Durah al Najafiyah by al Dunbuli al Shia; Sharh Nahj al Balaghah pg. 113.
[114] Al Irshad pg. 186.
[115] Tarikh al Ya’qubi vol. 2 pg. 213.
[116] Maqatil al Talibiyin pg. 142. Similar reports have been narrated in Kashf al Ghummah vol. 2 pg. 63; Jila’ al ‘Uyun pg. 582.
[117] Tarikh al Ya’qubi vol. 2 pg. 228; Muntaha al Amal vol. 1 pg. 240.
[118] Maqatil al Talibiyin pg. 87.
[119] Al Tanbih wa l-Ashraf pg. 263.
[120] Kashf al Ghummah vol. 2 pg. 74.
[121] Maqatil al Talibiyin pg. 188
[122] Kashf al Ghummah vol. 2 pg. 217.
[123] Maqatil al Talibiyin pg. 188
[124] Al Irshad pg. 302 and 303, al Fusul al Muhimmah pg. 242; Kashf al Ghummah vol. 2 pg. 237.
[125] Kashf al Ghummah vol. 2 pg. 90.
[126] Op.cit pg. 334; al Fusul al Muhimmah pg. 383.
[127] Maqatil al Talibiyin pg. 123.
[128] Fadak is a piece of land at Khaybar, which Allah had granted to His Messenger salla Llahu ‘alayhi wa sallam. Some suggest that it is on the outskirts of Khaybar. In it there are springs and date palm trees. (Lisan al ‘Arab vol. 10 pg. 473)
[129] He is Kamal al Din Maytham ibn ‘Ali Maytham al Bahrani, born in the seventh century A.H. The pious scholar, philosopher, researcher, wise, scrutinizer, possessor of both logical and transmitted sciences, praiseworthy teacher and poet. Author of Sharh Nahj al Balaghah, he transmits from al Tusi… It is said that Khawajah Nasir al Din al Tusi had studied fiqh (jurisprudence) under Kamal al Din Maytham, who in turn had learnt philosophy from him. He died in 679 A.H. His grave is in Hilta, a village in Mahudh. (Al Kuna wa l-Alqab vol. 1 pg. 419)
[130] Sharh Nahj al Balaghah vol. 5 pg. 107 by Ibn Maytham al Bahrani.
[131] Ibid pg. 331, 332.
[132] Sharh Nahj al Balaghah vol. 4, vol. 5 pg. 107 by Ibn Maytham al Bahrani, al Durrah al Najafiyyah pg. 332; Sharh al Manhaj vol. 5 pg. 960 by ‘Ali al Naqi, Persian text.
[133] Very seldom would one find someone as bold as al Majlisi in cursing and insulting. He would not mention a Companion except that he curses him. He writes about Fadak and states that when Abu Bakr sought witnesses who would bear testimony for Fatimah, ‘Ali asked him, “Are you requesting witnesses?” He replied in the affirmative. Thereafter ‘Ali asked, “If people were to bear witness that Fatimah had fornicated, what would you have done?” to which Abu Bakr replied, “We would have carried out the capital punishment on her, as would be done with everyone else.” (Haqq al Yaqin pg. 193.) Look at his audacity, precipitance, and the manner in which he speaks! Does he not have any shame?
[134] Haqq al Yaqin pg. 191, Criticism against Abu Bakr, by Mulla Majlisi, Persian text.
[135] Al Usul min al Kafi, vol. 1 pg. 34, the book on the virtue of knowledge under the chapter ‘The reward of the teacher and the student’.
[136] Al Usul min al Kafi, vol. 1 pg. 32 ,the book on ‘The quality of knowledge its virtue, and the virtue of the scholars’.
[137] Kitab al Khisal pg. 77 by al Qummi.
[138] Ibid.
[139] Al Furu’ min al Kafi, Kitab al Wasaya, vol. 7 pg. 47, 48.
[140] Al Furu’ min al Kafi, Kitab al Mawarith vol. 7 pg. 137.
[141] Al Furu’ min al Kafi, Kitab al Fara’id wa l-Mawarith vol. 4 pg. 347.
[142] Check their books on jurisprudence.
[143] Haqq al Yaqin pg. 201, 202, translated from the Persian text.
[144] Al Shafi pg. 231 by al Murtada; Sharh Nahj al Balaghah vol. 4 by Ibn Abi al Hadid.
[145] Sharh Nahj al Balaghah vol. 4 pg. 82 by Ibn Abi al Hadid.
[146] Ibid.
[147] Al Usul min al Kafi, Kitab al Hujjah, Bab al Fay’ wa l-Anfal, vol. 1 pg. 539.
[148] Ibid.