Al-Bidayah wa an-NihayahIbn Kathir

“Did you inherit the Messenger of Allah, or did his family?”

He replied, “No, rather his family.”

She then said (1), “So where is the Messenger of Allah’s share?”

Abu Bakr answered, “I heard the Messenger of Allah ﷺ say:
‘Whenever Allah grants a prophet a tract of land for his provision and then takes him, He assigns it to the one who comes after him.’
Accordingly, I deemed it right to return it to the Muslims.”

She said (2), “You and whatever you heard from the Messenger of Allah ﷺ (3) have the stronger claim.”

Abu Dāwūd likewise transmitted it (4) through ʿUthmān ibn Abī Shaybah, from Muḥammad ibn Fuḍayl with this chain. The wording of this report is unusual and contains points of objection; most likely it was conveyed according to the understanding of some narrators—among whom were those inclined toward Shiʿism—so let that be noted.

The finest part of the narration is her statement: “You and whatever you heard from the Messenger of Allah ﷺ.” This is (5) exactly what one would expect of her, and what befits her rank, nobility, knowledge, and piety—may Allah be pleased with her.

It appears (6) that she subsequently asked him to appoint her husband as supervisor over that charitable estate, but he did not grant the request for the reasons mentioned earlier. Because of this she felt hurt (7)—and she was a human being from the daughters of Adam who grieves as others grieve. Infallibility was not obligatory for her, especially when a clear text from the Messenger of Allah ﷺ existed and when she differed with Abū Bakr al-Ṣiddīq—may Allah be pleased with him and with her.

We have also been informed that Abū Bakr—may Allah be pleased with him—sought Fāṭimah’s good pleasure and dealt gently with her before her death, whereupon she was pleased—may Allah be pleased with her.

Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said (8): Abū ʿAbd Allāh al-Ḥāfiẓ informed us (9); Abū ʿAbd Allāh Muḥammad ibn Yaʿqūb narrated to us; Muḥammad ibn ʿAbd al-Wahhāb narrated to us; ʿAbdān ibn ʿUthmān al-ʿAtakī of Nīshāpūr narrated to us; Abū Ḥamzah (10) narrated to us, from Ismāʿīl ibn Abī Khālid, from al-Shaʿbī, who said:

When Fāṭimah fell ill, Abū Bakr al-Ṣiddīq came to visit her and sought permission to enter. ʿAlī said, “O Fāṭimah, this is Abū Bakr asking permission to enter.” She replied, “Would you like me to admit him?” He said, “Yes.” So she permitted him, and he entered seeking her reconciliation. He said, “By Allah, I did not give up my home, my wealth, my family, or my clan except in pursuit of Allah’s pleasure, the pleasure of His Messenger, and your pleasure, O People of the House.” Then he continued to appease her until she was satisfied.

This chain of transmission is sound and strong, and it appears that ʿĀmir (11) al-Shaʿbī heard it from ʿAlī, or from someone who heard it from ʿAlī.

The scholars of the Prophet’s Household have acknowledged the correctness of the ruling Abu Bakr gave in this matter. Al-Ḥāfiẓ al-Bayhaqī said (12): “We were informed….”

(1) Printed edition: (fa-qalat) (and she said). (2) Printed edition: (qalat) (she said). (3) Subsequently in al-Musnad: (aʿlam) (I know best). (4) Abu Dawud, no. 2973. (5) Printed edition: (wa-hadha huwa al-ṣawāb wa-al-maẓnūn bih) (this is the correct and probable reading); in the manuscript: (wa-hadha al-ṣawāb wa-al-maẓnūn bih) (this is the correct and probable reading). (6) Printed edition: (walakinahā) (but it [feminine]). (7) Printed edition: (fa-ʿatabat) (so she reproached). (8) Al-Sunan al-Kubra of al-Bayhaqi, vol. 6, p. 301. (9) The phrase (akhbaranā Abū ʿAbdillāh al-Ḥāfiẓ) is not present in the printed edition. (10) In Sunan al-Bayhaqi: (Abū Ḍumra). (11) Printed edition: (an ʿĀmir) is erroneous. (12) Al-Sunan al-Kubra of al-Bayhaqi, vol. 6, p. 302.
وَرِثْتَ رسولَ اللهِ أم أهلُه؟ فقال: لا بل أهلُه، قالت (١) : فأين سهم رسول الله ﷺ ؟ فقال أبو بكر: إني سمعت رسول الله ﷺ يقول: "إنَّ الله إذا أطْعَمَ نبيّاً طُعْمَةً ثمّ قَبَضَه جَعَلَهُ للّذي يَقومُ من بَعْدِه" فرأيتُ أن أردَّه على المسلمين. قال (٢) : فأنْتَ وما سَمِعْتَ من رسول الله ﷺ (٣) . وهكذا رواه أبو داود (٤) ، عن عثمان بن أبي شيبة، عن محمد بن فُضَيْل به. ففي لفظ هذا الحديث غرابةٌ ونكارةٌ، ولعلَّه رُوي بمعنى ما فَهِمَه بعضُ الرواة، وفيهم منْ فيه تَشَيُّعٌ، فَلْيُعْلَمْ ذلك، وأحسنُ ما فيه قولُها: أنتَ وما سَمِعْتَ من رسول الله ﷺ ، وهذا هو (٥) المظنونُ بها، واللائقُ بأمرها وسيادتها وعلمها ودينها، (عليه السلام) . وكأنَّها (٦) سأَلَتْهُ بعدَ هذا أن يجعلَ زوجَها ناظراً على هذه الصدقة، فلم يُجِبْها إلى ذلك، لما قدمناه، فَتَعَتَّبَتْ (٧) عليه بسبب ذلك وهي امرأةٌ من بناتِ آدم، تأسف كما يأسفون، وليست بواجبةِ العِصْمَةِ مع وجودِ نصِّ رسولِ الله ﷺ ، ومخالفةِ أبي بكر الصديق، (رضي الله عنه) وأرضاه، وقد رُوِّينا عن أبي بكر (رضي الله عنه) : أنه ترضَّى فاطمة وتلاينها قبل موتها فرضيت (عليه السلام) . قال الحافظ أبو بكر البيهقي (٨) : أخبرنا أبو عبد الله الحافظ (٩) ، أنبأنا أبو عبد الله محمد بن يعقوب، ثنا محمد بن عبد الوهاب، ثنا عَبْدان بن عثمان العَتكي بنيسابور، أنبأنا أبو حمزة (١٠) ، عن إسماعيل بن أبي خالد، عن الشعبي، قال: لما مَرِضتْ فاطمةُ أتاها أبو بكر الصّدّيقُ فاستأذَنَ عليها، فقال علي: يا فاطمةُ هذا أبو بكر يَسْتَأذنُ عليكِ. فقالت: أتحبُّ أن اَذنَ له؟ قال: نعم. فأذِنَتْ له فدخلَ عليها يَتَرضَّاها، فقال: واللّهِ ما تركتُ الدارَ والمالَ والأهل والعَشيرة إلا ابتغاءَ مَرْضاةِ الله، ومرضاةِ رسولهِ. ومرضاتِكُمْ أهْلَ البَيْتِ، ثم تَرَضّاها حتى رَضيتْ. وهذا إسنادٌ جيدٌ قويٌّ. والظَّاهِرُ أنّ عامِرا (١١) الشَّعبي سَمِعَهُ من عليّ، أو مِمَّنْ سَمِعَه من عليّ. وقد اعترفَ عُلماءُ أهل البَيْتِ بصحَّةِ ما حَكَم به أبو بكر في ذلك. قال الحافظ البيهقي (١٢) : أخبرنا
(١) ط: (فقالت). (٢) ط: قالت. (٣) بعدها في المسند (أعلم). (٤) أبو داود (٢٩٧٣). (٥) ط: (وهذا هو الصواب والمظنون بها) وفي أ: (وهذا الصواب والمظنون بها). (٦) ط: (ولكنها). (٧) ط: (فعتبت). (٨) السنن الكبرى للبيهقي (٦/ ٣٠١). (٩) ليست عبارة (أخبرنا أبو عبد الله الحافظ) في ط. (١٠) في سنن البيهقي: (أبو ضمرة). (١١) ط: (أن عامر) خطأ. (١٢) السنن الكبرى للبيهقي (٦/ ٣٠٢).

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