had greater love for Fāṭima and showed her greater consideration than ʿAlī did Ibn ʿAbbās. Moreover, Ibn ʿAbbās had a closer affinity with ʿAlī than Fāṭima did with Abū Bakr, for Abū Bakr’s superiority over Fāṭima was greater than ʿAlī’s superiority over Ibn ʿAbbās.

Nor is a person any more justified in clearing(1) Fāṭima of conjecture and personal inclination than in clearing(2) Abū Bakr of them. Abū Bakr was a leader who did not act for his own benefit, but for the Muslims. He did not take the property for himself, but on behalf of the Muslims, whereas Fāṭima was claiming it for herself. We know(3) as a matter of necessity that an adjudicator is further removed from following personal desire than a claimant pursuing his own interest. Moreover, because of their extensive association with the Prophet—may Allah bless him and grant him peace—Abū Bakr and others possessed greater knowledge of an issue of this kind(4) than Fāṭima did.

Since Abū Bakr was better placed both to know such(5) a matter and to act justly, whoever regards Fāṭima as more knowledgeable(6) and more just than he was in this matter is among the most ignorant of people—especially since all Muslims who have no ulterior interest stand(7) with Abū Bakr on this issue. Indeed, all the leading jurists maintain that prophets do not leave wealth as inheritance. They all love Fāṭima and hold her in high esteem—may Allah be pleased with her—but what they know from the words of the Prophet—may Allah bless him and grant him peace—is not to be abandoned for the word of any human being. Allah and His Messenger did not command them to take their religion from anyone other than Muhammad—may Allah bless him and grant him peace—whether from his relatives or from anyone else. Allah commanded them only to obey and follow the Messenger.