This is our refutation of infamous Shiawebsite “Shiapen.com” which was formerly known as Answering-Ansar.org; the name of this website was changed because the lies and deception of it were exposed to such an extent that, they had to revise its stuff and come up with a new name. This article is a refutation to Shiapen’s article “Fadak: Chapter Thirteen: The Shi’a position on Abu Bakr”.
Argument 1:
Shiapen stated:
[Quote]
Abu Bakr’s admission of his mistakes on his death bed
As proof we shall cite:
- Tareekh Tabari Volume 2 page 24
- Kanz al Khitab al Khilafath ma al Maar Volume 3 page 135
- Al Imama wa al Siyasa Volume 1 page 18, Dhikr Wafaath Abu Bakr
- Murujh al Dhahab Volume 2 page 308 Dhikr Khilafath Abu Bakr
- Iqd al Fareed, Dhikr Wafaath Abu Bakr Volume 2 page 208
We read in Tabari:
Abu Bakr said ‘I did three things that I now regret, they are:
- That I failed to show respect towards the house of Fatima
- I did not burn Fajaf Salmah
- At Saqifa I transferred Khilafath to Abu Ubaydah or Umar
There are three things that I wish I had done:
- When Asheesh bin Qays was brought before me as prisoner I should have had him killed
- When I sent Khalid bin Waleed to the Land of the Kuffar I should have turned him in the direction of Zay Qasa
- When sending Khalid to Syria I should have sent Umar to Iraq
I regret that I did not get clarification from Rasulullah (s) on three matters:
- Whether the Ansar had a share in the Khilafath
- Who would succeed him (s) as Khalifa
- The inheritance of an aunt and nephew
Tareekh al-Tabari, Vol. 2, Page 619These five esteemed Sunni scholars noted Abu Bakr’s admission of his mistakes, so why do his modern day champions go mad when we accuse Abu Bakr of making a mistake on the Fadak issue? This is of course unpalatable for the followers of Abu Bakr, and their modern day advocate Al Khider tries his best to muddy the waters and present both parties as correct…
[End Quote]
Answer:
The chain of this report has serious defect, and this report is a pure fabrication.
It was narrated by al-Uqayli in “Duafa al-kabir” (3/420, shamela), ibn Asakir in his history (30/422), Tabarani in “Mojam al-kabir”, Tabari in history (2/619) via chain that contains Ulwan ibn Dawud al-Bajli.
Imam Bukhari AND Abu Sa’eed ibn Yunus said that Ulwan bin Dawud is munkar al-hadeeth. Uqayli noticed that Ulwan has ahadeeth that shouldn’t be relied on. (Mizanul itidal, vol 3, page 108, #5763).(Also See Lisan Al-Mizan 4/218).
Sa’eed bin Ufair, his own student, made an extremely severe criticism on him by referring to him as zaaqool(a thief). [Kitaab al-Dua’fa, vol 1, page 1114, #1464]
Imam Al-Bukhari said, “Everyone I refer to as munkar al-hadith, then it is not permissible to narrate from him.”
Al-Shaikh Abd Al-Azeez Sadhan comments, “One of the harshest terms that Al-Bukhari uses in jarh and ta’deel is him saying about a narrator: Munkar al-hadith.”
Al-Heythami in “Majmau zawaid” (#9030) said that it was narrated by Tabarani, and in the chain Ulwan ibn Dawud, and he’s weak.
As for the claim, that the author said hadith is Hasan, then that is mistake from him, because the chain has a serious problem with it, as we pointed out. Infact, the Muhaqqiq of this book – Abdul Maalik bin Abdullah bin Dahesh – graded the chain of this hadith as Weak. [See Al-Ahadeeth al-Mukhtarah, Vol 1, Page 88].
Therefore, we should consider it as a mistake out of negligence from the author of that book. And mistakes from scholars do occur, they are not infallible. This principle is even held by Shia scholars for example, we read Grand Shia Āyat Allāh Ĥusayn `Alī al-Muntažarī, who stated:
واعتقاد الكليني بصحة الرواية ليس من الحجج الشرعية إذ ليس هو معصوما عندنا
“The belief of al-Kulaynī about the correctness of traditions is not a legal proof because he is not an infallible according to us!” [Dirāsāt fī al-Makāsib al-Muĥarrama, of Ĥusayn `Alī al-Muntažarī, volume 3, page 123]
Argument 2:
Shiapen stated:
[Quote]
Al Khider’s failed efforts to explain away the dispute as a mere difference amongst Mujtahids
Al Khider then seeks to compare the dispute those that arise between Mujtahids:
While setting out an example of two of the Maraji’ of the Shi’ah, he say: “… The position of both disputants would then be viewed with equal respect and appreciation, in consideration of the fact that both persons base their claims upon textual evidence and proof, albeit that one of the two opinions would ultimately take precedence over the other.”
Reply
Comparing the above example with the case of Abu Bakr and Hadhrat Fatima (as) is like comparing apples to oranges because:
- The Maraja’s of the Shi’a wouldn’t contradict one another when the Qur’an is clear on a certain matter; however Abu Bakr was refuted by Hadhrat Fatima (as) with many ayahs of the Holy Qur’an which he went clearly against.
- If the Shi’a Maraja’s both base their claims upon textual evidences and proofs then there will not be a dispute between the two because their claims will be based upon the interpretation of the Imams of Ahlulbayt and the Imams of Ahlulbayt do not contradict one another like the 4 Imams of the Ahl Al Sunnah do.
- When there is no clear textual evidence from the Qur’an and Hadeeths that’s when ijtihad comes in. It’s very rare that the Shi’a Maraja differ in their Fatwas nor do they totally oppose one another. The case of Fadak was not a case of Ijtihad because the laws for Inheritance and gifts are clearly mentioned in the Qur’an and Hadiths, hence again his reasoning is unacceptable.
[End Quote]
Answer:
(i) Ans: None of the Quranic verse says that Prophet Muhammad(saw) would leave inheritance, so it’s an invalid claim to say that the hadeeth contradicts Quran. The verses of Quran about inheritance are general which implies a possibility of exception. Hence, the ruling was an exception for Prophet(saw), to the general rules for Muslims mentioned in Quran, similar to the example of Sadaqa being forbidden for Prophet(saw) to accept. And there is no authentic narration which says that Fatima(ra) used Quranic verses to prove that other prophets were inherited by their biological heirs, inorder to refute the hadeeth narrated by Abubakr(ra). The report which says so is actually a fabrication by narrators who were accused of lying and fabricating.
And the regarding the illusion of Shiapen that Shia Maraja’s wouldn’t contradict one another when the Quran is clear, then esteemed Shia scholar al-Faydh al-Kashani describes the situation of the Shia scholars in the introduction of his book “al-Wafi” 1/9:
تراهم يختلفون (أي علماء الشيعة) في المسألة الواحدة إلى عشرين قولاً أو ثلاثين قولاً أو أزيد. بل لو شئت أقول: لم تبق مسألة فرعية لم يختلفوا فيها أو في بعض متعلقاتها
[You will see them (Shia scholars) differ in one issue with about twenty or thirty different opinions, or more. In fact I can even say: That there is not one single minor issue that they did not disagree on.]
One such example is that, Quran is explicit that Prophet(saw) had more than one daughter, which is evident from the plural usage of the word “daughters” in Quran(33:59), yet we find that a group of Shia scholars believed that Prophet(Saw) just had one daughter. Also the example of protection of Quran, which is clear from Quranic verses, yet there are Shia scholars who disagree with each other over this belief. Another example is of Knowledge of Unseen(Ilm Ghaib), there was disagreement between Shia scholars regarding this belief, and many more of such issues.
(ii) Ans: Even this claim of Shiapen is based on ignorance. Let us quote the testimonies of esteemed Shia scholars which shatter the illusion of Shiapen.
The leader of the Twelver Imami Shia sect al-Tusi says in “al-`Iddah fi Usoul al-Fiqh” 1/138:
وقد ذكرت ما ورد عنهم عليهم السلام في الأحاديث المختلفة التي تخص الفقه في كتابي المعروف بالاستبصار وفي كتاب تهذيب الأحكام ما يزيد على خمسة آلاف حديث. وذكرت في أكثرها اختلاف الطائفة في العمل بها. وذلك أشهر من أن يخفى، حتى إنك لو تأملت اختلافاتهم في هذه الأحكام وجدته يزيد على اختلاف أبي حنيفة والشافعي ومالك
[I (al-Tusi) have mentioned their narrations (as) in different Ahadith regarding Fiqh in my book “al-Istibsar” and “Tahdheeb al-Ahkam” and they number around five thousand(narrations). I have mentioned that the (Twelver) sect differed in following most of them. That is too popular and cannot be hidden. In fact, if you observe their difference in the rulings you would find that they differ more than the difference between Abu Hanifa, Malik and al-Shafi`i.]
As for the claim of Shiapen, that their infallible Imams do not contradict each other, then here is an authentic Shia hadeeth exposing this myth of Shiapen, where we find that Shia Imams used to contradict their ownselves, let alone contradicting each other.
Ahmad ibn Idris from Muhamad ibn ‘Abdul-Jabbar from al-Hassan ibn ‘Ali from Tha’alabah ibn Maymoun from Zurarah ibn A’ayun that he said: I asked Imam al-Baqir (as) a question so the Imam gave me the answer then another man came and asked the same question so the Imam gave him a different answer, then another one came and asked about it so the Imam gave him a completely different answer than both of us. when both men left I asked the Imam: “O son of Rassul Allah, two men from ‘Iraq and from your Shia came to ask you but you gave each of them different answers.” He replied: “O Zurarah, this is good for us so that we may remain safer because if you all agree on this then the people will believe in it and they would be guided to us but we will not remain for long.” Later I said to his son al-Sadiq (as): “Your Shia always walk away from you with different opinions and answers” so he gave me the same reply as his father.
source: al-Kafi 1/65.
al-Majlisi said: Muwaththaq like the Sahih.
al-Behbudi said: Sahih.
(iii) Ans: Several general rulings mentioned in Quran have exceptions which are mentioned in ahadeeth, for example the kind of animals whose meat is prohibited, etc; So the argument of Shiapen is invalid. Moreover, differences between Shia Marja’s were so rare that, they occurred in almost every issue, here is the testimony of esteemed Shia scholars for this fact.
The biggest scholar of the Shia sect “Shaykh al taefa” at-Tusi says in his book “Uddat al-Usul” (1/354):
فاني وجدتها مختلفة المذاهب في الاحكام، يفتي أحدهم بما لا يفتي به صاحبه في جميع أبواب الفقه من الطهارة إلى أبواب الديات من العبادات
“I have found different ways (schools) in the legal rulings (ahkam). One of them issues a fatwa, which his contemporary does not. These differences exist in ALL chapters of jurisprudence from those concerning the laws on ritual purity (al-tahara) to the chapter on indemnity (al-diyat) and on the questions of WORSHIP…..”
Argument 3:
Shiapen stated:
[Quote]
Al Khider’s suggestion that the Shi’a Judge Abu Bakr according to sentiment rather than fact
Having tried his best to water the matter down, Al Khider then seeks to whip up hatred towards the Shi’a. We would ask those with open minds to mull over these words are they Fair or Dishonest?
Ansar.org stated:
However, when it comes to Abu Bakr and Fatimah there is a complete change of attitude. To the Shi’ah Abu Bakr is the enemy, and for as long as he be the enemy he will be considered evil incarnate, and error is inseparable from any of his judgements. Thus it is that sentiments have become the standard by which matters such as this are judged”
Reply
Does this Nasibi know what sentiment means? Sentiment could mean emotion, feeling, view, etc, but it is true that we judge by emotions? As we have already demonstrated, there are many verses of the Holy Qur’an used by the Shi’a, as evidence which go against the character of Abu Bakr, let alone the anger of Hadhrat Fatima (as). Then how can he say that sentiments have become the standard by which matters as this are judged?
[End Quote]
Answer:
As per the Sunni point of view, Shias lack objectivity and are biased towards Abubakr(ra), regarding his decision over the issue of Prophet’s inheritance and Fadak. They jump to conclusions using any narration they could get their hands at; even if those narrations are proven to be weak, fabricated and unreliable. They aren’t interested in reconciling the verses of Quran which are general with the hadeeth mentioning the exception, though these hadeeth are very logical and rational, and which has shut the mouth of enemies of Islam against our noble Prophet Muhammad(saw).
Shias don’t want to contemplate over the fact that, what did Abubakr(ra) get if he supposedly usurped the inheritance of Prophet(saw), did he enjoyed a luxurious life after that, did he gave that property to his children after supposedly usurping it, or did his heirs inherit it, if not, then why would Abubakr(ra) supposedly fabricate a hadeeth and then usurp the property, though neither he nor his family benefited from that property?. If Shias would ever judge the decision of Abubakr(ra) from an objective and unbiased perspective, then they would realize that, Abubakr(ra) was correct in his decision and it was in accordance to the teaching of Prophet(saw). This is the reason, the great grandson of Fatima(ra), Zaid bin Ali bin al-Hussein said:
عن فضيل بن مرزوق قال : قال زيد بن علي بن الحسين : أما أنا فلو كنت مكان أبي بكر رضي الله عنه لحكمت بمثل ماحكم به أبوبكر عليه السلام في فدك [ حسن ] .
As for me, If I were in the place of Abu Bakr may Allah be pleased with him I would have ruled the same as he did regarding the land of Fadak.
Grading: Hasan.
Argument 4:
Shiapen stated:
[Quote]
The verdict of the Prophet (s) with regards to those that attribute lies to him
We read this Hadeeth in Ibn Majah that has been authenticated by Shaikh Albaani in Sahih Sunan Ibn Majah vol.1, p.7, no.12.
Abdullah Ibn Masoud (radhi allahu anhu) reported on the authority of his father, that Allah’s Messenger (sallallahu alaihi wa-sallam) said: “He, who deliberately attributes a lie to me, let him take his seat in the Hell-Fire.”Comment
We would ask that our readers ponder and think over the seriousness of Abu Bakr’s actions during the Fadak dispute. Not only did her usurp the legal rights of Sayyida Zahra (as) he sought to justify his decision by falsely attributing a lie to the Prophet (s). The fact that the Sunni scholars agree that he was the sole individual that was aware of it, clearly proves that it had been coined by him. This Hadeeth was a clear fabrication, Sayyida Zahra never agreed to it and Maula Ali (as) deemed Abu Bakr’s citing it as proof of him being a liar. We leave it to our readers to decide the eternal abode of Abu Bakr in light of this Hadeeth.
[End Quote]
Answer:
As we have proven in refutation of previous chapters, the hadeeth in question was narrated by other Sahaba also, and it was even affirmed as a ahadeeth of Prophet(saw) by prominent Sahaba(ra), including Ali(ra).
Ironically, we find similar Shia ahadith in Al-Kafi, which are considered Sahih by the Shia scholars. When the Shia propagandists are reminded of the Shia Hadith about Prophets not leaving material possession as inheritance and the property belonging to Prophet(saw) will belong the Leader after Prophet(saw) is in their own Al-Kafi, Shias will resort to make feeble attempts at rationalizing the Hadith. The Shia will say that the Ahlus Sunnah is twisting this Hadith. This is the general approach taken by such anti-Sunni websites such as “Shiapen.”
Let us even accept this fallacious assertion, or any other explanation the Shia give. The fact of the matter is that the Shia are accusing Abu Bakr(ra) of fabricating the Hadith. Regardless of the interpretation of this Hadith, the fact is that it at least exists and thus the Shia claims that it is fabricated are simply false.
Regarding the Reliability of Abubakr(ra) in the sight of Ali(ra) then here is one example:
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عُثْمَانَ بْنِ الْمُغِيرَةِ الثَّقَفِيِّ، عَنْ عَلِيِّ بْنِ رَبِيعَةَ الأَسَدِيِّ، عَنْ أَسْمَاءَ بْنِ الْحَكَمِ الْفَزَارِيِّ، قَالَ سَمِعْتُ عَلِيًّا، – رَضِيَ اللَّهُ عَنْهُ – يَقُولُ كُنْتُ رَجُلاً إِذَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم حَدِيثًا نَفَعَنِي اللَّهُ مِنْهُ بِمَا شَاءَ أَنْ يَنْفَعَنِي وَإِذَا حَدَّثَنِي أَحَدٌ مِنْ أَصْحَابِهِ اسْتَحْلَفْتُهُ فَإِذَا حَلَفَ لِي صَدَّقْتُهُ قَالَ وَحَدَّثَنِي أَبُو بَكْرٍ وَصَدَقَ أَبُو بَكْرٍ – رضى الله عنه – أَنَّهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ” مَا مِنْ عَبْدٍ يُذْنِبُ ذَنْبًا فَيُحْسِنُ الطُّهُورَ ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ ثُمَّ يَسْتَغْفِرُ اللَّهَ إِلاَّ غَفَرَ اللَّهُ لَهُ ” . ثُمَّ قَرَأَ هَذِهِ الآيَةَ { وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ } إِلَى آخِرِ الآيَةِ .
Asma’ bint al-Hakam said: I heard Ali say: I was a man; when I heard a tradition from the Apostle of Allah(saw), Allah benefited me with it as much as He willed. But when some one of his companions narrated a tradition to me I adjured him. When he took an oath, I testified him. AbuBakr narrated to me a tradition, and Abu bakr narrated truthfully. He said: I heard the apostle of Allah(saw) saying: When a servant (of Allah) commits a sin, and he performs ablution well, and then stands and prays two rak’ahs, and asks pardon of Allah, Allah pardons him. He then recited this verse: “And those who, when they commit indecency or wrong their souls, remember Allah” (iii.134). (Dawood Book 8, Number 1516) [Grading: Sahih (By Al-Albani)]
Comment: We find in this narration that Ali(ra) used to take narrations from Abubakr(ra) because of the truthfulness of Abubakr(ra), had it been that Ali(ra) considered Abubakr(ra) a liar, like the Shias allege then Ali(ra) wouldn’t have taken reports from Abubakr(ra).
Argument 5:
Shiapen stated:
[Quote]
Rasulullah (s) told Abu Dharr that his Fai property would be usurped after him
As evidence we shall rely on the following esteemed Sunni sources:
- Murqat Sharh Mishqat, Kitab al Imara page 5 and in the Chapter al Qadha al Fasl al Shay Volume 5 page 224
- Kanz al Ummal Volume 4 page 50
“Abu Dharr narrates that Rasulullah (s) asked me ‘What will you do when the Imams after me shall take this property of Fai as their own? Abu Dharr said ‘I swear by He who made you a Prophet, I shall raise my sword and declare war until I take it back’. Rasulullah (s) said .I shall give you a better option, be patient until you meet me’.
Mishkat al-Masabih, Page 322[End Quote]
Answer:
Firstly, this report is irrelevant to Fadak as per Shias, because as per the Shia Imam Fadak was Anfal not Fai, and this was even the view of of esteemed Shia Muhaddith Kulayni. According to them Fai and Anfal are two different things. Refer [Al-Kafi, Chapter 130, The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums].
Secondly, the report Shiapen used is weak.
Here is the shortest chain from Tabaqat ibn Sa`d
أَخْبَرَنَا مُحَمَّدُ بْنُ الْفُضَيْلِ، عَنْ مُطَرِّفٍ، عَنْ أَبِي الْجَهْمِ، عَنْ خَالِدِ بْنِ وَهْبَانَ، وَكَانَ ابْنُ خَالَةِ أَبِي ذَرٍّ، عَنْ أَبِي ذَرٍّ، قَالَ: قَالَ النَّبِيُّ : ” يَا أَبَا ذَرٍّ، كَيْفَ أَنْتَ إِذَا كَانَتْ عَلَيْكَ أُمَرَاءُ يَسْتَأْثِرُونَ بِالْفَيْءِ؟ “، قَالَ: قُلْتُ: إِذًا وَالَّذِي بَعَثَكَ بِالْحَقِّ أَضْرِبُ بِسَيْفِي حَتَّى أَلْحَقَ بِهِ، فَقَالَ: ” أَفَلا أَدُلُّكَ عَلَى مَا هُوَ خَيْرٌ مِنْ ذَلِكَ، اصْبِرْ حَتَّى تَلْقَانِي
The narration above comes through Khalid bin Wahban is Majhool(anonymous) narrator, Imam Abu Hatim says about him: Majhool(anonymous), Ibn Hajar says: Majhool, Dhahabi says: Majhool. Meaning he is anonymous, we do not know if he is reliable, a liar, a Mudallis, an extremist or if he’s even in the right state of mind. Thus this narration is rejected and so is this argument altogether.
Only Ibn Hibban included Khalid bin Wahban in his book of Thiqah, but as it is known among people of knowledge, Ibn Hibban was infamous for including people that he does not know in this book. For example, in his book of trustworthy narrators, he himself said, “Suhail bin Amr, a shaikh that narrates from his father, and Hammam bin Yahya narrated from him. I do not know who he is nor do I know his father.”
Al-Albani said (Al-Rawd Al-Dani fil Fawa’id Al-Hadeethia, p. 18):
ولهذا نجد المحققين من المحدثين كالذهبي والعسقلاني وغيرهما لا يوثقون من تفرد بتوثيقه ابن حبان
“And that is why we find the muhaditheen like Al-Dhahabi and Ibn Hajar and others, not strengthening those that Ibn Hibban strengthens alone.”
Hence, this narration is rejected and so is this argument altogether.
Moreover, even if we suppose the hadeeth to be reliable even then, it can be best interpreted as, an advice to Abu Dharr(ra), how to deal with the situation IF he faces that. But this doesn’t mean he would face such situation during his lifetime. For example:
Abu Dharr reported: The Messenger of Allah(saw) said to me: How would you act when you are under the rulers who would delay the prayer beyond its prescribed time, or they would make prayer a dead thing as far as its proper time is concerned? I said: What do you command? He (the Holy Prophet) said: Observe the prayer at Its proper time, and if you can say it along with them do so, for it would be a superetogatory prayer for you. Khalaf (one of the narrators in the above hadith) has not mentioned” beyond their (prescribed) time”.(Sahi Muslim Book 4, Hadith 1353).
It is known fact that none of the khulafa under whose period Abu Dharr(ra) lived, delayed the prayer beyond its prescribed time. But rulers who came later after death of Abu Dharr(ra) from Umayyads or Abbasids could have done so. Hence it was just an advice given in advance by Prophet(saw), how to deal that situation IF Abu Dharr(ra) faces it. And this proves that, the text of the weak and unreliable hadeeth isn’t referring to the time period when Abu Dharr(ra) lived, but it was an advice given in advance for a much later time period of Umayyads or Abbasids. What further strengthens our view is another authentic hadeeth of Prophet Muhammad(saw) which says about the rule after him for thirty years would be on the Manhaj of Prophethood. We read:
Al-Nauman ibn Basheer told us: The Prophet PBUH said: ‘Prophethood will remain in you for as long as God decides for it to remain and then God will remove it when He decides to remove it. After Prophet hood, there will be a Caliphate on the style of prophethood and it will exist for as long as God decides for it to exist, then He will remove it when He decides to remove it. Then there will be a kingdom. [Takhreej Mishat al Masabih #5306 ; grading: SAHIH and famous narrated through many chains].
Safeenah narrated that the Prophet(saw) said:
خلافة النبوة ثلاثون سنة ثم يؤتي الله الملك من يشاء
The Prophetic khilaafah will last for thirty years. Then Allaah will give the dominion to whomever He wills. [Reported by Abu Dawud and al-Haakim. Saheeh al-Jaami’ as-Sagheer (no. 3257) declared Saheeh by Imaam al-Albaani].
If we were to understand the above the same way Shias are trying to interpret then it, contradicts what is authentically narrated from Abu Bakr and `Umar that they used these lands the same way Rasul-Allah (saw) used them, nor did they take them for themselves, nor did they give them to their children as inheritance. We read what Abu Bakr said in Tareekh ibn Shubah:
فقال أَبُو بَكْرٍ، رضي الله عنه: أَنَا وَلِيُّ رَسُولِ اللَّهِ وَقَدْ عَمِلَ فِيهَا بِمَا عَمِلَ رَسُولُ اللَّهِ وَأَنْتُمَا حَيَّانِ
[Abu Bakr said: “I am most worthy to closely follow the messenger of Allah (saw)” So he used the lands the same way the messenger (saw) used them and both of you were alive (and witnessed this).]
It is also known through several narrations some of which are authentic, that `Ali ibn abi Talib followed the path of Abu Bakr and `Umar when it came to splitting the Khums and handling the money from these lands, Ishaq ibn Hammad writes in al-Tarikah:
ثُمَّ مَلَكَ الأَمْرَ، فَلَمْ يُخَالِفْ أَفْعَالَهُمْ فِي فَدَكَ، وَسَهْمُ ذَوِي الْقُرْبَى فِي جَمِيعِ أَحْكَامِهِمْ
[Then `Ali recieved authority over this affair, but he never opposed their policy in Fadak, nor when it came to the share of the close relatives.]
We read in Shia book:
كان أبو بكر يأخذ غلتها فيدفع إليهم منها ما يكفيهم ويقسم الباقي وكان عمر كذلك ثم عثمان ثم كان على كذلك
Abu Bakr would send the produce of Fadak to Ahlel bayt, as much was enough for them , and would distribute the rest (amongst the needies) , and same did Umar, and after him, Uthman, and after him Ali.
(Sharh nahjul balagha, Ibn Abil hadeed, Vol. 2 ,p. 292
It has also been recorded by :
Sharh nahjul balagha, ibn maitham, Vol. 5, p. 107
Durr al najafia, Sharh nahjul balagha, p. 332
Sharh Nahjul balagha, by Faizul Islam Ali Naqi, Vol. 5, p. 920).
So the ignorant who might accuse the first three Caliphs of usurping Fadak using the unreliable report are even accusing Ali(ra), because he followed the same as what Abubakr(ra) and Umar(ra) did. Moreover, usurpation would be something is taken taken and made their own. However this didn’t happen with Fadak, it was passed down to one Caliph after the other. As even the Shia hadeeth states that Fadak belonged to the leaders and it was taken as their private property.
Moreover, here is the testimony of Imam Jafar as-sadiq regarding the restraint from worldly matters, which invalidates the speculations of ignorant:
قَالَ أَبُو بَكْرٍ عِنْدَ مَوْتِهِ حَيْثُ قِيلَ لَهُ أَوْصِ فَقَالَ أُوصِي بِالْخُمُسِ وَ الْخُمُسُ كَثِيرٌ فَإِنَّ اللَّهَ تَعَالَى قَدْ رَضِيَ بِالْخُمُسِ فَأَوْصَى بِالْخُمُسِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الثُّلُثَ عِنْدَ مَوْتِهِ وَ لَوْ عَلِمَ أَنَّ الثُّلُثَ خَيْرٌ لَهُ أَوْصَى بِهِ ثُمَّ مَنْ قَدْ عَلِمْتُمْ بَعْدَهُ فِي فَضْلِهِ وَ زُهْدِهِ سَلْمَانُ وَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُمَا
Imam Abu AbdAllah(as) said: Abu Bakr at the time of his death, when asked to make a will, made a will about one-fifth of his legacy saying, “One-fifth is a great deal.” Allah, most High, has approved wills about one-fifth. So he made a will about one-fifth. Allah, most Majestic, most Glorious, had given the right to make a will about one-third of one’s legacy at the time of one’s death. If he knew that one-third is better for him he would have made a will for one-third. People other than Abu Bakr, as you know their excellence and restraint from the worldly matters, were Salman and abu Dharr, may Allah be happy with them.(Al-Kafi, vol 5, page 68)
Argument 6:
Shiapen stated:
[Quote]
Abu Bakr failed to meet the desire of Sayyida Fatima (as)
Sunni scholar Dr Tahir ul Qadri in his book on the virtues of Sayyida Fatima (as) ‘Al Durr’athul Baydh fee Manaqib Fatima al Zahra (as)’ page 56 records this Hadeeth.
Miswar narrates that Rasulullah (s) said ‘Verily Fatima is my … I desire whatever she desires, and whatever pains her, pains me’
Qadri narrated this tradition from the following esteemed Sunni works:
- al Mustadrak al Hakim Volume 3 page 168
the first Khaleefa has a complete disregard to this Hadeeth, and in fact passes a judgement that opposes her desire!
[End Quote]
Answer:
Firstly, the reason Abubakr(ra) didn’t give what Fatima(ra) desired for, is due to the command of Prophet(saw). Thus Abu Bakr(ra) responded Fatima(ra) saying, “I will not leave anything Allah’s Messenger(saw) used to do, because I am afraid that if I left something from the Prophet’s tradition, then I would go astray.”(Sahih Bukhari).
Also Abubakr(ra) had made it clear in the khutbah after the pledge of allegiance ; Abu Bakr as-Siddeeq (ra) said, ―Indeed, I am a follower and I am not an innovator. [Usool As-Sunnah, page 10, by Imam Ahmad ibn Hanbal]
So Abubakr(ra) had to choose one of the two, the command of Prophet(saw) or the desire of Fatima(ra) , and Abubakr(ra) chose to follow the command of Prophet(saw) over the desire of Fatima(ra), because Allah says in Quran: Tell the people O Muhammad: “If you sincerely love Allah, then follow me; Allah will also love you and forgive you your sins. Allah is Forgiving, Merciful.”(Quran 3:31).
Secondly, this report most probably had a context which was not quoted as can be seen from the continuation symbol(…); because what Prophet(saw) said was in regards to that context; it couldn’t be taken as a general statement for every situation because there are a number of scenarios where Prophet(saw) didn’t desire what Fatima(ra) desired, especially in the matters of worldly things. Here are few examples:
(i). Narrated ‘Ali: Fatima complained of what she suffered from the hand mill and from grinding, when she got the news that some slave girls of the booty had been brought to Allah’s Apostle. She went to him to ask for a maid-servant, but she could not find him, and told ‘Aisha of her need. When the Prophet came, Aisha informed him of that. The Prophet came to our house when we had gone to our beds. (On seeing the Prophet) we were going to get up, but he said, ‘Keep at your places,’ I felt the coolness of the Prophet’s feet on my chest. Then he said, “Shall I tell you a thing which is better than what you asked me for? When you go to your beds, say: ‘Allahu Akbar (i.e. Allah is Greater)’ for 34 times, and ‘Alhamdu Lillah (i.e. all the praises are for Allah)’ for 33 times, and Subhan Allah (i.e. Glorified be Allah) for 33 times. This is better for you than what you have requested.” (Sahih Bukhari, Book 4, Volume 53, Hadith 344)
(ii). Sahi Bukhari 3:783, Once the Prophet went to the house of Fatima but did not enter it. ‘Ali came and she told him about that. When ‘Ali asked the Prophet about it, he said, “I saw a (multicolored) decorated curtain on her door. I am not interested in worldly things.” ‘Ali went to Fatima and told her about it. Fatima said, “I am ready to dispense with it in the way he suggests.” The Prophet ordered her to send it to such-and-such needy people.
(iii). In the authentic narration in Musnad Ahmad, Musnad abu Dawud and Sunan al-Nasa’i:
فَقَالَتْ لَهَا فَاطِمَةُ انْظُرِي إِلَى هَذِهِ السِّلْسِلَةِ الَّتِي أَهْدَاهَا إِلَيَّ أَبُو حَسَنٍ قَالَ: وَفِي يَدِهَا سِلْسِلَةٌ مِنْ ذَهَبٍ، فَدَخَلَ النَّبِيُّ فَقَالَ: ” يَا فَاطِمَةُ، بِالْعَدْلِ أَنْ يَقُولَ النَّاسُ: فَاطِمَةُ بِنْتُ مُحَمَّدٍ وَفِي يَدِكِ سِلْسِلَةٌ مِنْ نَارٍ ؟ ! ” ثُمَّ عَذَمَهَا عَذْمًا شَدِيدًا، ثُمَّ خَرَجَ وَلَمْ يَقْعُدْ، فَأَمَرَتْ بِالسِّلْسِلَةِ فَبِيعَتْ، فَاشْتَرَتْ بِثَمَنِهَا عَبْدًا فَأَعْتَقَتْهُ، فَلَمَّا سَمِعَ بِذَلِكَ النَّبِيُّ كَبَّرَ، وَقَالَ: ” الْحَمْدُ لِلَّهِ الَّذِي نَجَّى فَاطِمَةَ مِنَ النَّارِ
[Thawban narrated that Fatimah said to bint Hubayrah: “Look at this bracelet that abu al-Hasan gifted me.” In her hand was a bracelet made from gold, so the Prophet (saw) entered and said: “O Fatimah, do you find it just that people call you Fatimah bint Muhammad while in your hand is a bracelet of fire!?” So he gave her a harsh talk and left and never sat down. Fatimah then ordered the bracelet be sold and with its price she freed a slave, when the messenger (saw) heard this he said: “Allah is the greatest, he saved Fatimah from the fire.”]
(iv).Thawban the servant of Rasul-Allah (saw) reports similarly:
وَحَلَّتِ الْحَسَنَ وَالْحُسَيْنَ عَلَيْهِمَا السَّلامُ قُلْبَيْنِ مِنْ فِضَّةٍ، فَقَبَّضَ، وَلَمْ يَدْخُلْ، فَظَنَّتْ أَنَّمَا مَنَعَهُ أَنْ يَدْخُلَ مَا رَأَى، فَهَتَكَتِ السِّتْرَ، وَفَكَّكَتِ الْقُلْبَيْنِ عَنِ الصَّبِيَّيْنِ، فَبَكَيَا، وَقَطَّعَتْهُ بَيْنَهُمَا، فَانْطَلَقَا إِلَى رَسُولِ اللَّهِ وَهُمَا يَبْكِيَانِ، فَأَخَذَهُمَا مِنْهُمَا، فَقَالَ: ” يَا ثَوْبَانُ، اذْهَبْ بِهَذَا إِلَى فُلانٍ، أَوْ إِلَى أَبِي فُلانٍ، قَالَ: أَهْلُ بَيْتٍ بِالْمَدِينَةِ، إِنَّ هَؤُلاءِ أَهْلَ بَيْتِي أَكْرَهُ أَنْ يَأْكُلُوا طَيِّبَاتِهِمْ فِي حَيَاتِهِمُ الدُّنْيَا، يَا ثَوْبَانُ، اشْتَرِ لِفَاطِمَةَ قِلادَةً مِنْ عَصْبٍ وَسِوَارَيْنِ مِنْ عَاجٍ
[Thawban said: Fatimah gave Hasan and Husayn two silver bracelets, so the messenger (saw) never entered her house, she thought that it was caused by what was in her house, so she tore off the curtain and removed her kids bracelets and they began to cry, she then gave them the pieces of cloth and they went to the Prophet (saw) and gave it to him. He (saw) said: “O Thawban, take these to so and so’s households in Madinah, as for these (Fatimah and her family) they are my household, I’d hate for them to eat of the good things of this world. O Thawban, buy Fatimah a necklace made from cheap beads and for the kids bracelets of ivory.”]
Though some of the things which Fatima(ra) desired, example the maid-servant, was much less than what she deserved, yet Prophet(saw) didn’t fulfil her desire. Hence from these examples we find, that Prophet(saw) himself didn’t desire for Fatima(ra) from the worldly things, because The messenger (saw) himself said in the narration of the companion Ka`b bin `Iyad:
إن لكل أمة فتنة وفتنة أمتي المال
[Verily, there is a Fitnah (trial) for every nation and the trial for my nation is money.]
Argument 7:
Shiapen stated:
[Quote]
The verdict on those that displease Sayyida Fatima (as)
We read in Sahih al Bukhari Volume 5 Hadeeth 61 the verdict of Rasulullah (s):
“Allah’s Apostle said, “Fatima is a part of me, and he who makes her angry, makes me angry.”
Modern day Sunni scholar Dr Tahir al Qadri in ‘Al Durr’athul Baydh fee Manaqib Fatima al Zahra (as)’ page 60-61:
Hadhrath ‘Ali [r] narrated that Rasulullah (s) said to Fatima ‘Verily Allah is displeased at your displeasure, and is pleased at your pleasure”
Al Duratul Baydha fi Manaqib Fatima al-Zahra (sa), Page 60 & 61[End Quote]
Answer:
Though we have already refuted the arguments that Fatima(ra) was angry on Abubakr(ra) in previous chapters, So now we would like to reply Shiapen, by quoting some views of Ahlelbayt regarding Abubakr(ra).
عن أبي سريحة سمعت عليا عليه السلام يقول على المنبر ألا إن أبا بكر أواه منيب القلب إلا إن عمر ناصح الله فنصحه Abu Sariha said that I heard Ali saying on the pulpit “Indeed Abu Bakr was very kind hearted person and indeed Umar was a well wisher of God’s religion, hence Allah did good to him.(Tabqaat ibn Saad, vol3, pg 121)
عن بسام بن عبدالله الصيرفي قال : سألت أباجعفر قلت : ماتقول في أبي بكر وعمر رضي الله عنهما ، فقال : والله إني لأتولاهما وأستغفر لهما وما أدركنا أحد من أهل بيتي إلا وهو يتولاهما . [ حسن ] .
From Bassam bin Abdullah al-Sayrafi: I asked Abu Ja’afar: What do you say about Abu bakr and ‘Umar may Allah be pleased with them? He replied: “By Allah I am loyal to them and I ask Allah to forgive them and we never met anyone from my family who was not loyal to them.” (Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al Darqutni)
Grading: Hasan.
عن فضيل بن مرزوق قال : قال زيد بن علي بن الحسين : أما أنا فلو كنت مكان أبي بكر رضي الله عنه لحكمت بمثل ماحكم به أبوبكر عليه السلام في فدك [ حسن ] .
From Fudayl bin Marzouq that he said: Zaid bin Ali bin al-Hussein(rah) said: As for me, If I were in the place of Abu Bakr may Allah be pleased with him I would have ruled the same as he did regarding the land of Fadak. (Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Darqutni)
Grading: Hasan(good).
عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ , عَنْ أَبِيهِ , عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ ، قَالَ : ” وَلِيَنَا أَبُو بَكْرٍ الصِّدِّيقُ رَضِيَ اللَّهُ عَنْهُ خَيْرُ خَلِيفَةِ اللَّهِ ، وَأَرْحَمَهُ بِنَا وَأَحْنَاهُ عَلَيْنَا “
Ja’afar bin Muhammad (al Sadiq), from his Father Muhammad bin Ali (al Baqir), from Abdullah ibn Ja’afar bin Abi Talib that he said: ” Abu Bakr al Siddeeq may Allah be pleased with him became our Caliph and he was the best of the Caliphs of Allah, he was most merciful and most caring towards us. “
sources:
Fadael al Sahaba by al Darqutni.
al-Isabah by Ibn Hajar al Asqalani.
al-Mustadraq ‘ala al-Sahihayn by al Hakim.
Usool I’itiqad ahlulsunnah by al Lalikaee.
al-Radd ‘ala al Rafidah by al Maqdisi.
Hadith grading:
al-Hakim said Sahih, Ibn Hajar al Asqalani said the Hadith has a good chain of narrators.
Argument 8:
Shiapen stated:
[Quote]
The final destination of those that usurped the rights of Sayyida Fatima (as), in the eyes of Rasulullah (s)
We read as follows in the English Translation of Malik’s Muwatta, Book 21: Jihad Book 21, Number 21.14.32:
Yahya related to me from Malik from Abu’n-Nadr, the mawla of Umar ibn Ubaydullah that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, said over the martyrs of Uhud, “I testify for them.” Abu Bakr as-Siddiq said, “Messenger of Allah! Are we not their brothers? We entered Islam as they entered Islam and we did jihad as they did jihad.” The Messenger of Allah, may Allah bless him and grant him peace, said, “Yes, but I do not know what you will do after me.” Abu Bakr wept profusely and said, “Are we really going to out-live you!”
[End Quote]
Answer:
This incident most probably occurred immediately after battle of Uhud, However Prophet(saw) later received confirmation of the destiny of a number of other people in terms of their after-life. At this point of time the only people guaranteed Jannah were martyrs but later Prophet Muhammed(saw) foretold others of Jannah as well. So it’s not something surprising if we look at the ahadith chronologically.
The Prophet ascended the mountain of Uhud and Abu Bakr, ‘Umar and ‘Uthman were accompanying him. The mountain gave a shake (i.e. trembled underneath them) . The Prophet said, “O Uhud ! Be calm.” I think that the Prophet hit it with his foot, adding, “For upon you there are none but a Prophet, a Siddiq and two martyrs.” (Bukhari, 5/57/49).
Messenger of Allah (saw) said: Who amongst you is fasting today? Abu Bakr said: I am. He (again) said: Who amongst you followed a funeral procession today? Abu Bakr said: I did. He (the Prophet) again said: Who amongst you served food to the needy? Abu Bakr said: I did. He (again) said: Who amongst you has today visited the sick? Abu Bakr said: I did. Thereupon Allah’s Messenger (saw) said: Anyone in whom (these good deeds) are combined will certainly enter paradise. (Sahih Muslim Book 31, Hadith 5880)
And from the hadith of the ten promised paradise:
AbdurRahman ibn al-Akhnas said that when he was in the mosque, a man mentioned Ali(ra). So Sa’id ibn Zayd got up and said: I bear witness to the Apostle of Allah(saw) that I heard him say: Ten persons will go to Paradise: The Prophet(saw) will go to Paradise, AbuBakr will go to Paradise, Umar will go to Paradise, Uthman will go to Paradise, Ali will go to Paradise, Talhah will go to Paradise: az-Zubayr ibn al-Awwam will go to paradise, Sa’d ibn Malik will go to Paradise, and AbdurRahman ibn Awf will go to Paradise. If I wish, I can mention the tenth. The People asked: Who is he: So he kept silence. The again asked: Who is he: He replied: He is Sa’id ibn Zayd..(Sunan Abu Dawud 4632).
If Shias disagree with our explanation then we would like to remind them this verse of Quran:
Say, “I am not something unprecedented among the messengers, and I do not know what will be done to me or to you. I do not follow anything but what is revealed to me, and I am only a clear warner. (Quran 46:9).
Moreover, both Shia and Sunnis unanimously agree that Uthman bin Mathoun was from the righteous Sahaba, However we read in Shia book Hayat ul Quloob the following hadith
ايضا به سند معتبر از آن حضرت روايت كرده است كه: چون رسول خدا (صلى الله عليه و آله و سلم) با جنازه عثمان بن مظعون مىرفت شنيد كه زنى مىگويد: گوارا باشد تو را بهشت اى ابوسايب. حضرت فرمود: چه مىدانى كه او از اهل بهشت است همين بس است تو را كه بگويى او خدا و رسول را دوست مىداشت
It is narrated through a reliable chain from Imam Jafar that he said : When the Prophet (s) was going with the janaza of Uthman ibn mathoun, a woman said : congratulations of heaven O Abu Saib. The Prophet (s) said : How do you know that he will go to heaven? Rather say that he befriended Allah and His Messenger.(Hayat ul Quloob, Vol. 2, p. 907)
Thus, we find, at that point of time the only people guaranteed Jannah were martyrs but later Muhammed(saw), foretold others of Jannah as well, and it’s not something surprising if we look at the ahadith chronologically.
Lastly, we would like to present the hadeeth from Ali(ra) attesting this fact:
Ali bin abi Talib (RA) said: I was with the Prophet(saw) then Abu Bakr and Umar arrived so he(saw) told me: O Ali these two are the Masters of the elderly of the people of paradise and its youth after the Prophets and the messengers.
(Musnad Ahmad 2/38.
Hadith Grading: SAHIH.)
عن عبد خير قال: قلت لعلي بن أبي طالب: من أول الناس دخولا الجنة بعد رسول الله صلى الله عليه وسلم؟ قال: أبو بكر وعمر، قلت: يا أمير المؤمنين! يدخلانها قبلك؟ قال: أي والذي فلق الحبة وبرأ النسمة
Abd Khair narrates from Ali that he said “the first one to enter the paradise will be Abu Bakr and Umar. A man said “O Amir al Momineen , will they enter the paradise even before you?” He said “By the One who created every particle and every soul, indeed they will enter the paradise before me”(Kanz ul Amaal, vol 13, pg 9 ; Izalat ul Khulafa, vol 1, pg 317).
Argument 9:
Shiapen stated:
[Quote]
The final destination of those that usurped the rights of Sayyida Fatima (as), in the eyes of Rasulullah (s)
We read in Musnad and Nasai:
“Rasulullah (s) said some people from my Ummah will be brought before me and sent to Hell, I will state ‘O Allah! These are my Sahaba’ The reply will be ‘You do not know of the innovations they introduced after you, since you left them they became apostates”
To get a clearer understanding of the words ‘Zaat al Shamil’ in this tradition we shall cite the comments from “Hasheeya Imam al Sindhi bhar Nasai Volume 4 page 118:
“Zaath al Shamil’ means they shall be thrown into Hell”
[End Quote]
Answer:
These narrations which we quoted from the article of Shiapen are indeed regarding people who may have accompanied the Prophet (saw) at some point. After Rasul-Allah (saw) passed away, some tribes decided to apostate and rejected the rule of Islam. Abu Bakr, `Umar, `Uthman and `Ali fought these apostates in the famous wars called “al-Riddah”. However, we hold the opinion that these were not the Muhajireen(emigrants) or Ansar(supporters), but they are the Arabs that have become apostates after the death of the Prophet (saw), most of which embraced Islam out of fear from its growing power, then they left it as soon as he (saw) died. As for the early forerunners and pious believers who accompanied the Prophet (saw) during his emigration and Jihad and Da`wah, these were greatly praised in the Qur’an and the Sunnah, they were promised rewards, castles and rivers in paradise, they were promised forgiveness for their small sins and the intercession of their Prophet (saw).
Anyways, there are several authentic reports in books of Ahlus-sunnah regarding final destination of Abubakr(ra) and Umar(ra) being in Paradise, but let us present the testimonies from Ahlelbayt, which in a way nullifies the Shia claim that Fatima’s(ra) right was usurped.
Ali bin abi Talib (RA) said: I was with the Prophet(saw) then Abu Bakr and Umar arrived so he(saw) told me: O Ali these two are the Masters of the elderly of the people of paradise and its youth after the Prophets and the messengers.
(Musnad Ahmad 2/38.
Hadith Grading: SAHIH.)
عن عبد خير قال: قلت لعلي بن أبي طالب: من أول الناس دخولا الجنة بعد رسول الله صلى الله عليه وسلم؟ قال: أبو بكر وعمر، قلت: يا أمير المؤمنين! يدخلانها قبلك؟ قال: أي والذي فلق الحبة وبرأ النسمة
Abd Khair narrates from Ali that he said “the first one to enter the paradise will be Abu Bakr and Umar. A man said “O Amir al Momineen , will they enter the paradise even before you?” He said “By the One who created every particle and every soul, indeed they will enter the paradise before me”(Kanz ul Amaal, vol 13, pg 9 ; Izalat ul Khulafa, vol 1, pg 317).
Argument 10:
Shiapen stated:
[Quote]
Those that were unjust to Sayyida Fatima (as) shall appear on the Day of Judgement devoid of light on their faces
We read in Musnad Ibn Hanbal Volume 12 page 128, (printed Egypt) under the Chapter Musnad Abdullah bin Umro bin Aas:
Abdullah narrates at that time of the sun rising I was sitting next to Rasulullah (s) who said ‘Allah (swt) shall raise a people with a leader on The Day of Judgement whose faces shall shine like the sun. Abu Bakr said ‘O Rasulullah (s) are we those people?’ He replied ‘No these are the poor and the Muhajireen are famous on the Earth’.
The Ahl’ul Sunnah deem Abu Bakr as the most superior amongst the Sahaba, when this great figures face shall not be illuminated on the Day of Judgement, then the situation of the other members of this party who aided injustice against the daughter of the Prophet will dawn upon them.
[End Quote]
Answer:
The narration quoted by Shiapen is regarding the virtue of the poor, and since Abubakr(ra) wasn’t poor he wasn’t included in it, but desperate Shiapen out of nowhere, claimed that Abubakr’s(ra) and Ahle Sunnah’s face will be devoid of light on the day of Judgement. Ignorant and foolish Shiapen doesn’t know that, according to Abdullah ibn Abbas(ra), the ones whose faces will be brightened on the day of Judgement, as per verse of Quran(3:106), are Ahl as-Sunnah wal Jama’ah and it is known fact that Abubakr(ra) is one of the Imams of Ahl as-Sunnah wal Jama’ah.
In explaining verse 3:106, Abdullah ibn Abbas(ra) said:
وقوله تعالى ” يوم تبيض وجوه وتسود وجوه ” يعني يوم القيامة حين تبيض وجوه أهل السنة والجماعة وتسود وجوه أهل البدعة والفرقة قاله ابن عباس رضي الله عنهما
(On the Day when some faces will become white and some faces will become black;) [3:106] on the Day of Resurrection. This is when the faces of Ahl as-Sunnah wal Jama’ah will radiate with whiteness, and the faces of ahl al-bida(innovation) and division will be darkened. (Tafseer Ibn Katheer).
Al-Lalika’i mentioned in ‘Sharh Usul I’tiqad Ahl as-Sunnah’ (1/72) that the first person to have actually used the term ‘Ahl as-Sunnah’ was Abdullah Ibn ‘Abbas, when explaining the verse: {“…on the day when some faces will be brightened, and some faces will be blackened…”} [Al ‘Imran; 106] He said: “Those whose faces will be brightened are Ahl as-Sunnah wal-Jama’ah. As for those whose faces will be blackened, then they are the people of innovation and misguidance (ahl al-bida’ wad-dalalah).”
Similarly we read:
أَخْبَرَنَا أَخْبَرَنَا الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ , أنبا حَبِيبُ بْنُ الْحَسَنِ الْقَزَّازُ ، ثنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مَسْرُوقٍ الطُّوسِيُّ , ثنا عَلِيُّ بْنُ قُدَامَةَ , ثنا مُجَاشِعُ بْنُ عَمْرٍو , ثنا مَيْسَرَةُ بْنُ عَبْدِ رَبِّهِ , عَنْ عَبْدِ الْكَرِيمِ الْجَزَرِيِّ , عَنْ سَعِيدِ بْنِ جُبَيْرٍ , عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى : ” يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ سورة آل عمران آية 106 : ” فَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَأَهْلُ السُّنَّةِ وَالْجَمَاعَةِ وَأُولُو الْعِلْمِ , وَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ فَأَهْلُ الْبِدَعِ وَالضَّلالَةِ “
Al Suyuti relates the same above report from Ibn Abbas(ra) at least twice in Durr al Manthur, one of which has the wording: “Those whose faces will be white are Ahl al Sunnah wa al Jama’ah…” (Al Suyuti references the narration to: Ibn Ibi Hatim; Abu Nasr in al Ibanah; al Khatib in his Tarikh and al Lalikai in al Sunnah).
وأخرج ابن أبي حاتم وأبو نصر في الإبانة والخطيب في تاريخه واللالكائي في السنة عن ابن عباس في هذه الآية قال { تبيض وجوه وتسود وجوه } قال: تبيض وجوه أهل السنة والجماعة، تسود وجوه أهل البدع والضلالة.
Also, al Suyuti reports it from Abdullah ibn Umar(ra).
وأخرج الخطيب في رواة مالك والديلمي عن ابن عمر عن النبي صلى الله عليه وسلم في قوله تعالى { يوم تبيض وجوه وتسود وجوه } قال: بيض وجوه أهل السنة، وتسود وجوه أهل البدع
Also we read in Sharh Usoul I`tiqad Ahlul-Sunnah lil-Lalika’i:
أنا أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ الْخَضِرِ، قَالَ: نا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، قَالَ: نا أَحْمَدُ بْنُ بِشْرٍ، قَالَ: نا أَحْمَدُ بْنُ عِمْرَانَ، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ فُضَيْلٍ، قَالَ: نا عَمَّارُ بْنُ رُزَيْقٍ، عَنْ هَاشِمِ بْنِ بَرِيدَ، عَنْ زَيْدِ بْنِ عَلِيٍّ، قَالَ: أَبُو بَكْرٍ الصِّدِّيقُ إِمَامُ الشَّاكِرِينَ، ثُمَّ قَرَأَ: وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ
[Hashim said: Zayd bin `Ali said: Abu Bakr al-Siddiq is the Imam of those who are thankful to Allah.” Then he recited: {And God will recompense the thankful.}]
Argument 11:
Shiapen stated:
[Quote]
The Qur’an makes it clear that an unjust person cannot be a Khalifa
[End Quote]
Answer:
None of the Four Rightly Guided Caliphs were unjust. They were just, merciful, truthful and honest, though the enemies of Islam dislike this reality.
Anas bin Malik that the Messenger of Allah (saw) said: “The most merciful of my Ummah towards my Ummah is Abu Bakr; the one who adheres most sternly to the religion of Allah is Umar; the most sincere of them in shyness and modesty is Uthman; the best judge is Ali bin Abu Talib; the best in reciting the Book of Allah is Ubayy bin Kab; the most knowledgeable of what is lawful and what is unlawful is Muadh bin Jabal; and the most knowledgeable of the rules of inheritance (Faraid) is Zaid bin Thabit. and every nation has a trustworthy guardian, and the trustworthy guardian of this Ummah is Abu Ubaidah bin Jarrah.” (Sunan Ibn Majah, Hadeeth 154, Sahih).
Comment: A person who is most merciful from Muslim Ummah would be the just leader, and could never be unjust, and the one who adheres to the religion of Allah too would never be unjust.
عن أبي سريحة سمعت عليا عليه السلام يقول على المنبر ألا إن أبا بكر أواه منيب القلب إلا إن عمر ناصح الله فنصحه
Abu Sariha said that I heard Ali saying on the pulpit “Indeed Abu Bakr was very kind hearted person and indeed Umar was a well wisher of God’s religion, hence Allah did good to him.(Tabqaat ibn Saad, vol3, pg 121)
عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ , عَنْ أَبِيهِ , عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ ، قَالَ : ” وَلِيَنَا أَبُو بَكْرٍ الصِّدِّيقُ رَضِيَ اللَّهُ عَنْهُ خَيْرُ خَلِيفَةِ اللَّهِ ، وَأَرْحَمَهُ بِنَا وَأَحْنَاهُ عَلَيْنَا “
Ja’afar bin Muhammad (al Sadiq), from his Father Muhammad bin Ali (al Baqir), from Abdullah ibn Ja’afar bin Abi Talib that he said: ” Abu Bakr al Siddeeq may Allah be pleased with him became our Caliph and he was the best of the Caliphs of Allah, he was most merciful and most caring towards us. “
sources:
Fadael al Sahaba by al Darqutni.
al-Isabah by Ibn Hajar al Asqalani.
al-Mustadraq ‘ala al-Sahihayn by al Hakim.
Usool I’itiqad ahlulsunnah by al Lalikaee.
al-Radd ‘ala al Rafidah by al Maqdisi.
Hadith grading:
al-Hakim said SAHIH and al-Dhahhabi agreed with him, Ibn Hajar al Asqalani said the Hadith has a good chain of narrators.
Similarly , we read in Sharh Nahjul balagha by Ibn Abil hadeed al Rafidhi
عن كثير النوال قال : قلت لابي جعفر محمد بن على عليه السلام : جعلني الله فداك ! أرأيت أبا بكر وعمر ، هل ظلماكم من حقكم شيئا – أو قال : ذهبا من حقكم بشئ ؟ فقال : لا ، والذى أنزل القرآن على عبده ليكون للعالمين نذيرا ، ما ظلمنا من حقنا مثقال حبه من خردل ، قلت : جعلت فداك أفأتولاهما ؟ قال : نعم ويحك ! تولهما في الدنيا والاخرة ، وما أصابك ففى عنقي ، ثم قال : فعل الله بالمغيرة وبنان ، فإنهما كذبا علينا أهل البيت
It has been narrated from katheer un nawwal that he said : I said to Abu Jafar : May Allah give me the honor to be sacrificed for you, did Abu Bakr and Umar oppressed you regarding your rights? or said : Did they spoilt any of your rights? He said: No, by the One who revealed the Holy Quran on his servant, they didn’t oppress us regarding our rights a bit. I said : May I be sacrificed on you, should I keep them close? He said, Yes, keep them close to yourself in this world and the hereafter, and if it creates any trouble for you, then it shall be on my throat. Then he said : May Allah give Mughaira and Banan what they deserve, as they lie on us Ahlel bayt.
Sharh Nahjul balagha, by Ibn Abil hadeed , Vol. 4, p. 113
Ibn Asakir in his “Arbain fi manaqib ummahatil muminin” (#24) narrated from Ali, that prophet (Peace be upon him) said: “May Allah have mercy on Abu Bakr. He married me to his daughter, took me the the Abode of Hijrah, and freed Bilal with his own property. May Allah have mercy on Umar. He spoke the truth even if he were to suffer on account of it , and he observed the truth which made people hate him and caused his loss of friends. May Allah have mercy on Uthman. The angels are shy before him. May Allah have mercy on Ali. O Allah, make him observe the truth wherever he goes”. (Ibn Asakir said: “This is a al-Hasan saheeh tradition”.)
Comment: Truth is the foundation of justice and there can be no justice without truth. And the fact attested by Prophet(saw) is that, Umar(ra) stood with the truth, even if it cost him loss of friends or enmity of people, which implies the same stance of Umar(ra) would be for justice. Hence he was one of the most deserving candidates to be a Caliph.
Argument 12:
Shiapen stated:
[Quote]
Those that have incurred Allah (swt)’s wrath are Dhaalim and cannot be deemed as Imams
“Ghayr al-Mughdhoobe alayhim wa ladh-Dhualeen”
Every Momin who prays five times a day makes this supplication at least 17 times a day before Allah (swt) ‘Guide us to the Right Path…Allow us to follow the footsteps of those that have not unuttered Your wrath’ we have honestly analysed the Qur’an and Sunnah and have concluded that theses words in Surah Fateha place a prohibition on accepting Abu Bakr as an Imam, since Abu Bakr incurred the wrath of the daughter of Rasulullah (s). Those that believe in the truthfulness of Prophet Muhammad (s), and deem his every word as true, are reminded his words recorded in Sahih al Bukhari Volume 5 Hadeeth 61:
“Allah’s Apostle said, “Fatima is a part of me, and he who makes her angry, makes me angry.”
This Hadeeth makes it clear that Sayyida Fatima (as)’s anger is on par with the anger of Rasulullah (s). This is all the more significant when we recognize that one who incurs the wrath of Rasulullah (s) also incurs the wrath of Allah (swt), and Allah (swt) makes it clear in Surah Fateha that we should steer clear of those that incur the wrath of Allah (swt).
[End Quote]
Answer:
This is yet another stupid argument from Shiapen, and if it is supposed to be correct then Ali(ra) also cannot be deemed as Imam, as per the silly logic of Shiapen. Since we find in authentic reports that Prophet(saw) got angry with the decision of Ali(ra) of marrying daughter of Abu Jahl, and Ali(ra) had to give up that proposal.
Anyways in regards to the Surah Al-Fatihah which states: {“ Guide us to the straight way. The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray”. (Quran 1: 6-7).}
These are verses that every Muslim reads at least 17 times a day, and in them Allah(swt) orders Muslims to ask for the following:
To be guided to the path of “those on whom You have bestowed Your Grace”. Who are “those on whom You have bestowed Your Grace”? Allah(swt) answered this question in Chapter “An-Nisaa” when He(swt) said: {“And whoso obeys Allah and the Messenger[Muhammad(saw)] then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun, the martyrs, and the righteous. And how excellent these companions are!”} (Quran 4:69).
One of the categories of those “on whom You have bestowed Your Grace” consists of Siddiqun, or the truthful ones; and the Prophet(saw) informed us that Abubakr(as) is one of the Siddiqun; in fact He(as) is the best of them.
نه كان يحلف أن الله أنزل اسم أبي بكر من السماء الصديق
الراوي: علي بن أبي طالب المحدث: ابن حجر العسقلاني – المصدر: فتح الباري لابن حجر – الصفحة أو الرقم: 7/11
خلاصة حكم المحدث: رجاله ثقات
“Ali used to swear That Allah sent The Name of Abu bakr from sky as al Siddiq”
source: Fath al Bari Fi Sharh Sahih al bukhari.
Hadith Rank: Ibn Hajar al Asqalani said: “The narrators are trustworthy“
Mustadrak al-Hakim:
حَدَّثَنَاهُ عَبْدُ الرَّحْمَنِ بْنُ حَمْدَانَ الْجَلابُ، ثنا هِلالُ بْنُ الْعَلاءِ الرَّقِّيُّ، حَدَّثَنِي أَبِي، ثنا إِسْحَاقُ بْنُ يُوسُفَ، ثنا أَبُو سِنَانٍ، عَنِ الضَّحَّاكِ، ثنا النَّزَّالُ بْنُ سَبْرَةَ، قَالَ: وَافَقَنَا عَلِيًّا رَضِيَ اللَّهُ عَنْهُ طَيِّبَ النَّفْسِ وَهُوَ يَمْزَحُ، فَقُلْنَا: حَدَّثَنَا عَنْ أَصْحَابِكَ، قَالَ: كُلُّ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَصْحَابِي، فَقُلْنَا: حَدَّثَنَا عَنْ أَبِي بَكْرٍ، فَقَالَ: ” ذَاكَ امْرَؤٌ سَمَّاهُ اللَّهُ صِدِّيقًا عَلَى لِسَانِ جِبْرِيلَ وَمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِمَا
[Al-Nazzal ibn Sabrah said: We caught `Ali in a good mood as he joked with us, so we said: “Tell us about your companions.” He replied: “All the Prophet’s (saw) companions are my companions.” We said: “Tell us about Abu Bakr.” He said: “That is man whom Allah named al-Siddiq through the tongues of Jibril and Muhammad peace be upon them.”]
The Prophet ascended the mountain of Uhud and Abu Bakr, ‘Umar and ‘Uthman were accompanying him. The mountain gave a shake (i.e. trembled underneath them) . The Prophet said, “O Uhud ! Be calm.” I think that the Prophet hit it with his foot, adding, “For upon you there are none but a Prophet, a Siddiq and two martyrs.” (Bukhari, 5/57/49).
Note: Both Umar(ra) and Uthman(ra) died as martyrs and Abu Bakr(ra) is the siddiq mentioned in this hadeeth.
Al-Mu`jam al-Kabir lil-Tabarani:
حَدَّثَنَا بُهْلُولُ بْنُ إِسْحَاقَ بْنِ بُهْلُولٍ الأَنْبَارِيُّ، ثنا أَبِي، عَنْ عَبْدِ الأَعْلَى بْنِ أَبِي الْمُسَاوِرِ، عَنْ عِكْرِمَةَ، قَالَ: أَخْبَرَتْنِي أُمُّ هَانِئٍ، قَالَتْ: قَالَ رَسُولُ اللَّهِ لَمَّا أُسْرِيَ بِهِ: ” أَنِّي أُرِيدُ أَنْ أَخْرُجَ إِلَى قُرَيْشٍ فَأُخْبِرَهُمْ، فَأَخْبَرَهُمْ فَكَذِّبُوهُ، وَصَدَّقَهُ أَبُو بَكْرٍ فَسُمِّي يَوْمَئِذٍ الصِّدِّيقَ
[Umm Hani’ said: The Rasul (saw) after Isra’ said: “I wish to go to Quraysh and tell them of this (journey)!” So when he told them they considered him a liar, but Abu Bakr believed him so on that day he was called Siddiq.]
Ansab al-Ashraf lil-Baladhuri:
حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ، ثنا الْحَسَنُ بْنُ مُوسَى الأَشَيْبُ، ثنا زُهَيْرٌ، ثنا عُرْوَةُ بْنُ عَبْدِ اللَّهِ، قَالَ: لَقِيتُ أَبَا جَعْفَرٍ، فَذَكَرَ كَلامًا فِي الْخِضَابِ، فَقَالَ: هَذَا الصِّدِّيقُ قَدْ خَضَّبَ، يَعْنِي أَبَا بَكْرٍ، فَقُلْتُ: الصِّدِّيقُ؟ قَالَ: نَعَمْ وَرَبِّ الْكَعْبَةِ، إِنَّهُ الصِّدِّيق
[`Urwah bin `Abdullah al-Ju`fi said: I met abu Ja`far and he was mentioning some things about dyeing, he said: “This is al-Siddiq and even he dyed.” Meaning Abu Bakr, so I said to him: “(You call him) al-Siddiq!?” he replied to me: “Yes, by the Lord of the Ka`bah he is a truthful believing one!”]
Since all Muslims- from the time of the Prophet(saw) onwards – ask Allah(swt) to guide them to the way of Abubakr(as) and others like him, it should come as no surprise that, with the death of Prophet(saw), Imam Abubakr(as) was more deserving than anyone else to assume the reins of leadership over the Muslim nation.
Regarding the claim of Shiapen that Abubakr(ra) and Umar(ra) cannot be deemed as Imams, then here are the testimonies of Ahlelbayt, who deemed Abubakr(ra) and Umar(ra) as Imams.
قال ابوعقيل عن رجل قال سُئل علي بن ابي طالب رضي الله عنه عن ابي بكر وعمر رضي الله عنهما فقال كانا امامي هدى راشدين مصلحين منجيين خرجا من الدنيا خميصين
طبقات ابن سعد ج ۳ ص ۱۴۹
Ubaidullah bin Mussa narrates from Abu Aqeel that a man asked Ali about Abu Bakr and Umar, he said Indeed they were Imams of guidance, and righteous ones and guiders.(tabqat ibn saad, vol3, page 139)
Fada’il al-Khulafa’ li-Abi Nu`aym:
حدثنا عبد الله بن محمد بن جعفر ثنا محمد بن نصير ، ثنا إسماعيل بن عمرو البجلي ، ثنا أبو الأحوص ، ثنا أبو الحسن الكوفي ، أن رجلا ، سأل عليا عن أبي بكر ، وعمر ، فقال : على الخبير سقطت ، كانا إمامي هدى هاديين مهديين مبشرين مفلحين منجحين خرجا من الدنيا خميصين
[Muhajir abu al-Hasan al-Kufi said: A man asked `Ali about Abu Bakr and `Umar, he replied: “You have asked an expert, they both were Imams of guidance, they were guided and Allah would guide through them, they were given glad tidings (of heaven) and both left this world in poverty.”]
Note: Abu al-Ahwas is Salam bin Salim, Isma`il was supported by Sahl bin `Uthman al-Kindi in `Ilal ibn abi Hatim. As for saying that Salim could not have heard from Muhajir as he died late, this is inaccurate as both Sharik and abu `Awanah heard him and they died around the same time as Salim.
عن سالم بن أبي حفصة قال : سألت أبا جعفر محمد بن علي وجعفر بن محمد عن أبي بكر وعمر عليهما السلام ، فقالا لي : ياسالم تولهما وابرأ من عدوهما فإنهما كانا إمامي هدى . [ حسن ] .
Salim ibn Abi Hafsa that he said: I Asked Abu Ja’afar Muhammad ibn Ali and Ja’afar bin Muhammad about Abu Bakr and ‘Umar peace be upon them and they told me: “Ya Salim, be loyal to them and cut your ties from their enemies as they were two Imams of guidance.“
(Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Darqutni)
Grading: Hasan.
Sunni Stance on Sayyida Fatima(ra).
The Shia will raise their children on stories about how evil Abu Bakr(ra) was, and the bad things that Umar(ra) did. The Shia children will hear about the accounts of Umar(ra) murdering Fatima(ra) and of Abu Bakr(ra) stealing Fadak. But the Ahlus Sunnah does not ever mention the story of Fadak in its own circles, nor does it trumpet the mistake of Fatima(ra).We Ahlus Sunnah consider it haraam to criticize Sayyida Fatima(ra) for no reason. In fact, the only time we discuss Fadak is when we argue with the Shia because they force our hand by condemning Abu Bakr(ra). Otherwise, the Ahlus Sunnah does not like to bring up arguments that ended 1400 years ago and have absolutely no relevance to our faith! And worst yet, we are talking about people who are not even alive to defend themselves; we cannot possibly look into the hearts and minds of these people and judge them.
In regards to Sayyida Fatima(ra) she is highly revered by the Ahlus Sunnah. We, Sunnis believe Sayyida Fatima(ra) to the chief of the women in Paradise, as it is mentioned in authentic reports in our books. Any Muslim who talks ill of her is considered deviant. We do not like to discuss her mistakes (which were few and far in between), and it is only the Shia who forces us to do so because the Shia culture is one obsessed with finding faults (in the Sahabah, the Prophet’s wives, and anyone else they can get their hands on). They engage us in such dirty disputes and debates.
The Shia are clearly biased against Abu Bakr(ra). Let us imagine that it was not Fatima(ra) but rather Aisha(ra) in her place, and that it was Ali(ra) in the place of Abu Bakr(ra). Then, the Shia would be talking about how ungrateful, whimsical, and rebellious Aisha(ra) was being against the Caliph of the Ummah! They would say that Aisha(ra) was greedy for wanting Fadak for herself instead of giving it to charity and the poor. Simply switch a few names around, and suddenly, the Shia will switch arguments on the issue.
In conclusion, Abu Bakr(ra) was upholding the words of the Prophet(saw) according to both Sunni and Shia Hadith. And the decision of Abubakr(ra) was upheld by the Righteous Caliphs who followed Abubakr(ra), that is Umar(ra), Uthman(ra), Ali(ra) and Hassan(ra). We believe that, Fatima(ra), the beloved daughter of Prophet(saw), the highly honoured and revered lady by us, made a sincere mistake as she was a fallible, but that doesn’t lowers her great and high status in the sight of Ahlesunnah, as the Sunni understanding is not like the Shias, completely black and white, with no shades in between. Neither of the two parties involved–neither Abu Bakr(ra) nor Fatima(ra) committed any sin in the legal dispute of Fadak. If two people reached a different answer in a math problem, do we say that one of them is sinning? No, we simply say that one of them is mistaken.
The truth is that the issue of inheritance or Fadak has absolutely no religious significance. It was a mere legal argument. Fadak does not change the doctrine of Islam; it does not affect our prayers, our fasts, our Zakat, our Hajj, or anything else for that matter. In fact, it doesn’t even have relevance to any non-religious aspect of our lives!
In Defense of the Aal & Ashaab 
