As for the reports of inheritance: how soon Ibne Hajar has contradicted his
statement.1 On Pg. 19, he regards the narration of this report to be a specialty of
Abu Bakr and considers it a clear evidence of his being the most learned of all.
On Pg. 21, he believes that Ali, Abbas, Uthman, Abdur Rahman bin Auf,
Zubair, Saad and wives of Prophet narrated this traditional report and he writes:
“All know that Holy Prophet (s.a.w.a.) mentioned this point; finally Abu
Bakr was first to recall it and then others remembered it.”
Now, what is the meaning of these contradictory statements?
What made him unaware at the end of his statement about what he had said
in the beginning? Whether being the most learned of all is related to remembering
soonest or speaking earliest? Each of these instances – as you know – do not have
any preference, but in memorization and not in knowledge.
Secondly
If Messenger of Allah (s.a.w.a.) had mentioned this point, it was necessary
that he should have mentioned it to his family members and relatives, who
claimed inheritance, so that their argument that is connected to the generalities of
inheritance from verses of Quran and traditional reports, is invalidated and in that
case there would be no severe discord resulting in enmities; such circumstances
would not have developed.
His beloved daughter, who was infuriated at companions of her father would
not have died and all these enmities would not have appeared between the two
sects. And that is in the condition that His Eminence (s.a.w.a.) was sent to
remove these discords and to establish brotherhood between members of
community.
Was His Eminence (s.a.w.a.) unaware of mischiefs, which would arise after
his passing away comprising of lack of unawareness of his relatives regarding
inheritance? He is much above than this as he was aware of future deaths,
calamities, events, mischiefs and battles.
Do you think that the claim of the greatest truthful one, Ameerul Momineen
(a.s.) and his wife, Lady Fatima Zahra (s.a.) regarding the property of Prophet
that he had left and Abu Bakr had seized it, whereas he knew that the Prophet had
issued this statement, but in order to get material wealth, he had ignored it or he
did not know whether Prophet had mentioned this traditional report?
We, on the basis of the teachings of Book and Sunnah, hold the skirt of
those two from overlooking the knowledge of proven Sunnah, and also
ignorance, which overtook them and regard them as pure and that is why what
Abu Bakr claimed, was deviated from Quran and Sunnah.
If inheritance of Prophet implies knowledge and certainty, it was only for the heir of Prophet, who since the beginning was clarified as successor in gatherings.2
But hearing ears cannot ignore the saying: Fadak is a gift of Holy Prophet (s.a.w.a.) to Fatima.
Malik bin Jauna has narrated from his father that Fatima said to Abu Bakr:
“The Messenger of Allah (s.a.w.a.) transferred Fadak to me, so hand it over to me.”
Ali Ibne Abi Talib (a.s.) testified to this statement of Fatima and Abu Bakr asked for some other witness and Umme Aiman testified. At that time, Umar said:
“O daughter of Messenger of Allah (s.a.w.a.), you know that it is not admissible, except testimony of two males or one male and two females.”
Thus, Her Eminence (s.a.) became distraught and returned from there.3