We were unable to say in defense of Caliph, like what Ibne Kathir has
mentioned in his Tarikh. He writes:1 Fatima – who was a woman and not
infallible – remained infuriated and did not speak to Abu Bakr till she passed
away.
He has also written:2 “She was a female from the progeny of Adam (a.s.)
and she became angry like them and with attention to the clarification of
Messenger of Allah (s.a.w.a.) (of no one inheriting from him) and opposition of
Abu Bakr Siddiq (to inheritance of Fatima) her infallibility is not obligatory!”
How he has crossed the limits in this manner in spite of verse of purification
in Holy Quran, which was revealed in favor of Her Eminence, her father, her
husband and her two sons?
How he exaggerates in this way? How can he issue such a statement
whereas the declaration of Holy Prophet (s.a.w.a.) is before us?
“Fatima is a part of me. Whoever infuriates her, has infuriated me.”?!
And it is mentioned in another version: “Fatima is a part of me. Whoever
distresses her, has distressed me; and whoever pleases her, has pleased me.”
In another form, it is mentioned in Tajul Uroos:3 “Fatima is a part of me.
Whoever causes pain to her, has pained me and whoever makes her aggrieved,
has aggrieved me.”
In yet another version: “Fatima is a part of me. Whoever assists her, has
assisted me.”
In another tradition in Tajul Uroos it is mentioned: “Fatima is a part of me,
whoever helps her, has helped me; and whoever has provided her, has provided
me.”
In another version: “Fatima is a branch of mine; whoever pleases her, pleases me; and whoever displeases her, has displeased me.”
In other words: “Fatima is part of me, whoever distresses her, has caused distress to me.”
In yet another form: “Fatima is a part of me, whoever makes her angry, has
angered me; and whoever makes her happy, has made me happy.”
In another tradition: “Fatima is a part of me, whoever makes her happy, has
made me happy.”
These traditional reports, which are worded differently, are found in six
Sihah books and numerous other scholars have quoted from Sunan, Musnad and
Mojam books.4 In Al-Ghadeer,5 the late Allamah Amini has named fifty-nine
narrators of this tradition, some of them being:
1. Ibne Abi Malika (d. 117 A.H.): as mentioned in the traditional report of
Bukhari, Muslim, Ibne Majah, Abu Dawood, Ahmad and Hakim.6
2. Amr bin Dinar Makki (d. 125 or 126 A.H.): as is mentioned in Sahih
Bukhari and Muslim.7
3. Founder of the Hanbali school, Ahmad (d. 241 A.H.), in his Musnad.8
4. Hafiz Bukhari Abu Abdullah, (d. 256 A.H.), in his Sahih in the chapter of
excellence.9
5. Hafiz Abu Abdullah Ibne Majah, (d. 272 A.H.), in his Sunan.10
6. Hafiz Abu Dawood Sajistani, (d. 275 A.H.), in his Sunan.11
7. Hafiz Abu Abdur Rahman Nasai, (d. 303 A.H.), in his Khasais.12
8. Abul Qasim Suhaili, (d. 581 A.H.) in Ar-Rauzul Unuf.13 He says:
When the verse accepting the repentance of Abu Lubaba Rafa-a bin
Mundhir was revealed, Fatima wanted to untie him. Rafa-a said: “I had sworn
that no one would untie me, except Messenger of Allah (s.a.w.a.).”
Holy Prophet (s.a.w.a.) said: “Fatima is a part of me.”
Thus, Almighty Allah has sent blessings on Prophet and Fatima and this
tradition proves that whoever speaks ill of Fatima is a disbeliever and whoever
invokes blessing upon her, has invoked blessings on her father
9. Ibne Abil Hadid Mutazali (d. 586 A.H.) in Sharh Nahjul Balagha.14
10. Hafiz Jalaluddin Suyuti (d. 911 A.H.) in Jamiul Saghir and Jamiul Kabir.15
11. Zainuddin Manawi (d. 1031 A.H. or 1035 A.H.) in Kunuzud Daqaiq.16 He has written in Sharh Jamius Saghir that:17