top of page
Search
Writer's pictureAnonymous
Jan 116 min read

The Fadak Series Part VII: Abu Bakr's Confession...

Updated: Jan 7

When Fatima (as) had her testimonies rejected and her right to inheritance denied, she stood firm in her stance against Abu Bakr. She refused to overlook the matter or remain silent. Instead, she persistently pressured Abu Bakr to return Fadak to her. Numerous sources mention that she repeatedly demanded its return. For example:

This highlights that Fatima (as) made multiple efforts to claim her inheritance rights but was consistently denied on the same grounds, despite presenting evidence through witnesses and the Qur’an. Her repeated demands for Fadak demonstrated her rejection of Abu Bakr's reasoning and his alleged hadith.

The constant pressure from Fatima (as) became too much for Abu Bakr to handle, and it revealed the flaws in his claims. As we’ll see in this article, Abu Bakr ended up contradicting himself, essentially admitting that his reasoning and hadith were lies. This became obvious when he briefly agreed to give Fadak back to Fatima (as), only to have 'Umar step in and stop him.

Abu Bakr admits the Ahl al-Bayt are inheritors

We read in Musnad Ahmad b. Hanbal, Vol 1, pg. 191 - 192, H # 14 the following tradition:

حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَبِي شَيْبَةَ - وَسَمِعْتُهُ مِنْ عَبْدُ اللهِ بْنِ أَبِي شَيْبَةَ - قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنِ الْوَلِيدِ بْنِ جُمَيْعٍ، عَنْ أَبِي الطُّفَيْلِ، قَالَ: لَمَّا قُبِضَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَرْسَلَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ: أَنْتَ وَرِثْتَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَمْ أَهْلُهُ؟ قَالَ: فَقَالَ: لَا، بَلْ أَهْلُهُ. قَالَتْ: فَأَيْنَ سَهْمُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: فَقَالَ أَبُو بَكْرٍ: إِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " إِنَّ اللهَ عَزَّ وَجَلَّ، إِذَا أَطْعَمَ نَبِيًّا طُعْمَةً، ثُمَّ قَبَضَهُ جَعَلَهُ لِلَّذِي يَقُومُ مِنْ بَعْدِهِ " فَرَأَيْتُ أَنْ أَرُدَّهُ عَلَى الْمُسْلِمِينَ. قَالَتْ: فَأَنْتَ، وَمَا سَمِعْتَ مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْلَمُ

Narrated by Abdullah b. Muhammad b. Abi Shaybah, who said: I heard it from Abdullah b. Abi Shaybah, who reported: Muhammad b. Fudayl narrated from Al-Walid b. Jami' from Abu Al-Tufayl, who said:

When the Messenger of Allah (saw) passed away, Fatima (as) sent a message to Abu Bakr, asking: "Did you inherit from the Messenger of Allah (saw), or do his family?" He replied, "No, rather his family inherit [from him]." She then asked, "So where is the share of the Messenger of Allah (saw)?" Abu Bakr answered, "I heard the Messenger of Allah (saw) say: 'When Allah (Mighty and Majestic) grants a prophet provision, and then takes his soul, it becomes for the one who succeeds him.' Therefore, I thought it best to return it to the Muslims." She replied, "You and what you claim to have heard from the Messenger of Allah (saw) know best."

Let us firstly analyse the chain, it contains the following narrators:

  1. Ibn Abi Shaybah -  The famous author, known for his Musannaf. He was the teacher of al-Bukhari.

  2. Muhammad b. Fudhayl - Ibn Hajar al-’Asqalani records much praise for him from the early scholars, such as from Ahmad b. Hanbal, Ibn Ma’in, Abu Zur’ah, Abu Hatim, al-Nasai’, Ibn Hibban and many more in his Tahdhib al-Tahdhib Vol 6, pg. 10 - 12. This is why he concludes him as being truthful in his Taqrib al-Tahdhib, pg. 889, Bio. # 6276.

  3. Walid Ibn Jumai’ - He is a narrator in Sahih Muslim 1787. Albani grades hadiths with him as reliable (ref. Adab al-Mufrad 555) and al-Dhahabi has mentioned his reliability as affirmed by al-’Ijli, Ibn Ma’in, Ahmad b. Hanbal and Abu Zur’ah in his Mizan al-I'tidal Vol 7, pg. 129, Bio # 9370.

  4. Abu at-Tufayl - The companion of Rasulullah (saw). 

Abu Bakr here contradicts himself by saying that there are no inheritors for the Prophet while at the same time saying his family are the inheritors. This is because Abu Bakr's inital hadith states, 'We community Prophets do not leave behind inheritance', yet here he affirms that the Prophet's family inherit from him- how could they inherit from him if they leave no inheritance?!

Many Sunnis attempt to use this narration as evidence that Fatima (as) agreed with Abu Bakr and trusted his words. However, this is not true, as the phrase "you know best" (أعلم) is an addition to the hadith, as we will demonstrate. Furthermore, it is common sense that when someone persistently demands something from a stubborn individual, there comes a point where they give up hope of changing that person’s mind. This resignation is by no means an acceptance of the opposing viewpoint. What Fatima (as) actually did was expose Abu Bakr by compelling him to testify that the Prophet’s (saw) family are indeed the rightful inheritors.

As for the evidence that the word "أعلم" is an addition to this hadith, we refer to early sources that quote Ahmad’s Musnad without including this word, in contrast to the editions available today. The earlier sources that record this narration are:

All these scholars have quoted the hadith from Ahmad Ibn Hanbal, and none of them have narrated it with the word "أعلم." This indicates that it is an addition in the versions we have today. Scholars have raised issues with the hadith because they understand that this addition creates problems for Abu Bakr. However, the chain of narration is undoubtedly sahih, and any doubts regarding this hadith stem from nothing more than double standards.

Other primary sources also recorded this tradition without this addition, refer to:

Both of these reports record the same chain as Musnad Ahmad, yet again, do not contain the additional word, concluding that this word as a later addition to the hadith. However, there still exists a grammatical issue in the sentence even if you remove اعلم because it would read as:

“So you, and what you heard from the messenger of Allah”

Hence, even Ibn Kathir says:

فَفِي لَفْظِ هَذَا الْحَدِيثِ غَرَابَةٌ وَنَكَارَةٌ

​​In the wordings of this hadith there is strangeness and oddity.

Although he does not elaborate on this, it is clear to us what is happening here after extensively studying the hadith corpus of the Sunnis. As many of our articles have shown, it is not uncommon for Sunnis to censor certain words in hadiths when they are not favorable. It is highly likely that this is exactly what occurred with this hadith—censorship.

After she said, "So you (are)....", there seems to be a word missing that would make perfect sense if it were "فأنت كذاب" (So you are a liar). This would also clarify the second part of the sentence, which would then read: "So you are a liar and you have not heard it from the Messenger of Allah."

In case anyone accuses us of being suspicious, we want to clarify that the fact Sunnis omitted a word indicating something very problematic. Considering everything we have discussed regarding Ali’s and Fatima’s views on Abu Bakr’s hadith, we can be certain, without any suspicion, of what Fatima believed, irregardless of whether or not she said it here. Her stance on this hadith is unmistakably clear—had she accepted Abu Bakr’s hadith, she would not have remained upset for months until her death. However, the use of the word 'liar' here would make a lot of sense out of the present narration, and it is completely forseeable for Sunnis to omit this word from the hadith as they would never dare narrate such a thing.

But even without the word liar, what they have narrated could also be interpreted as: "This is what you claim, and you have not heard it from the messenger of Allah.” And God knows best.

Was Fatima (as) greedy for Fadak?

Should any of our opponents dare claim that Sayyida al-Zahraa (as) was ‘greedy’ or ‘whimsical,’ as some of Abu Bakr’s advocates have said, we would reply that they have become kuffar, insulting both al-Zahraa (as) and her father (saw). As if claiming your legal right makes one greedy! This very act is one that Prophets themselves have carried out, just as Musa (as) approached Firaun to demand the freedom of the Israelites (i.e., their rights) [Qur’an 20:47]. In the same way, Fatima (as) approached the tyrant of her time to claim her rightful inheritance.

In the Qur’an, it says in Surah Insan 76:7-12:

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا ﴿7﴾ وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا ﴿8﴾ إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا ﴿9﴾ إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا ﴿10﴾ فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا ﴿11﴾ وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا ﴿12﴾

They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread ﴾7﴿. And they give food in spite of love for it to the needy, the orphan, and the captive ﴾8﴿. [Saying], "We feed you only for the countenance of Allah. We wish not from you reward or gratitude ﴾9﴿. Indeed, We fear from our Lord a Day austere and distressful." ﴾10﴿. So Allah will protect them from the evil of that Day and give them radiance and happiness ﴾11﴿. And will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments]. ﴾12﴿.

The following scholars have recorded that this verse was revealed in honor of Ahl al-Bayt (as):

These verses were revealed to highlight the selflessness and piety of the Ahlulbayt (as). The historical context of these blessed verses relates to the time when they fasted for three consecutive days, and each time a needy person came to their door asking for sustenance at the time of breaking their fast, they would immediately give their food to him. Allah (swt) was so pleased by the generosity of Sayyida Zahra (as), her husband, and their sons that He (swt) transformed their actions into verses of the Glorious Qur’an, offering them as guidance for the Muslims. Allah (swt) Himself testifies to the generosity of Sayyida Fatima (as), yet the impure nawasib claim that her request for Fadak made her greedy!

The Greed of Uthman b. Affan

The real greedy people that these nawasib truly mean are none other than their beloved sahabi and caliph Uthman b. Affan. Let’s take a look at the riches he was hoarding and the wealth he was keeping to himself. We read in Muqadima Ibn Khaldun, pg. 256:

قَالَ الْمَسْعُودِي فِي أَيَّامٍ عُثْمَانَ اقْتَنَى الصَّحَابَةُ الضَّيَاعَ وَالْمَالَ فَكَانَ لَهُ يَوْمَ قُتِلَ عِنْدَ خَازِنِهِ خَمْسُونَ وَمِائَةُ أَلْفِ دِينَارٍ وَأَلْفُ أَلْفِ دِرْهَم وَقِيمَةُ ضِيَاعِهِ بِوَادِي الْقُرَى وَحُنَيْنَ وَغَيْرِهِمَا مِائَنَا أَلْفِ دِينَارٍ وَخَلْفَ إِبلا وَخَيْلًا كَثِيرَةً 

Al-Mas’oudi said: In the caliphate of Uthman the Companions acquired estates and wealth. On the day he was killed Uthman held in his coffers 150,000 dinars and a million dirhams. The value of his estates at Wadi al-Qura, at Hunain and elsewhere was 100,000 dinars; he also left a great number of horses and camels. 

We appeal to justice! Would Sahaba who became tycoons and amassed such vast amounts of wealth not fall within the definition of greed? Have they ever criticized these Sahaba or labeled them as greedy? Their pens have never been directed against these extravagant Sahaba, yet when the beloved daughter of the Prophet (saw) makes a legitimate claim to land that was wrongfully taken from her and which she seeks to reclaim according to the law of inheritance, she is attacked and deemed greedy.

Why didn't Abu Bakr consult the muslims?

If Abu Bakr believed that Fadak belonged to all Muslims as the narration states, why didn't he consult them regarding Fatima (as)'s claim to Fadak? In such a case, there would be no need for witnesses. However, Abu Bakr never did this because, in reality, he did not view the land as belonging to the Muslims. There is not a single authentic narration in Sunni sources suggesting that he distributed Fadak among the Muslims. Even Umar held a similar view when it came to ruling on Muslim lands.

In Hayat al-Sahaba. Vol. 2, pg. 86 - 87 [which is in English] we read a narration transmitted by Ibn Abi Shaybah, Tarikh al-Kabir by Bukhari, Ibn Asakir, al-Bayhaqi and Ya’qub b. Sufyan in al-Ma’rifa wa al-Tarikh Vol 3 pg. 309 - 310:

Ubaida reports: A’ina b. Hasan and Aqra b. Habis approached Abu Bakr and said, ‘O Caliph of the Prophet!’. There is some fallow land in our area. If you deem it considerable, give us the land so that we can cultivate it to earn our livelihood. He donated it to them and wrote a decree in support thereof. He also put down the name of Umar on it as a witness. On seeing the document Umar spat over it and erased its contents. Both of them grew angry and admonished Umar. He replied, ‘The Prophet (s) infused love for Islam in both of you. It was the time when Islam was unstable, but now it has gained an honourable status. You therefore go and do as you like. May Allah allow you concession if you seek any. 

Both of them went grumbling to Abu Bakr and said, ‘Tell us who is the Caliph, yourself or Umar?’. ‘In a way he (Umar) is the Caliph, because he could become Caliph if he wanted to be so’, said Abu Bakr. In the meantime Umar said, ‘Does the land you have donated to these two persons belong to you or to the Muslims as a whole?’. Abu Bakr replied, ‘It is the property of the Muslims as a whole’. Umar said, ‘What made you reserve this piece of land for these two people ignoring the Muslims as a whole?’. Abu Bakr said, ‘The people around me had advised me to do so’. At this, Umar said, ‘Had you consulted only the people around you or had you sought the opinion of all the Muslims who are the real owners of the property?’. Abu Bakr replied, ‘I had told you that you are stronger than me in matters of Caliphate, but you did ignore my pleas and put me as Caliph .

Author: It has been mentioned in above sources with a correct Isnad. Ibn Hajar confirms that the narration is authentic in al-Isaba. Vol. 1, pg. 254.

To summarize the facts of this narration are as follows:

  1. Abu Bakr donated Muslim land to the Sahaba to aid them with livelihood.

  2. Abu Bakr arrived at the decision by seeking out advice of ‘the people around me’

  3. Umar overruled Abu Bakr, stating that the land was Muslim land and hence all the Muslims required consultation on the matter.

In fact, Ibn Hajar even explains that Abu Bakr had full entitlement over Fadak as stated in Fath al-Bari, Vol. 9, pg. 366:

(وَفَدَكَ فَأَمْسَكَهَا عُمَرُ) أَيْ: لَمْ يَدْفَعْهَا لِغَيْرِهِ، وَبَيَّنَ سَبَبَ ذَلِكَ. وَقَدْ ظَهَرَ بِهَذَا أنَّ صَدَقَةَ النَّبِيِّ ﷺ تَخْتَصُّ بِمَا كَانَ من بَنِ النَّضِيرِ، وَأَمَّا سَهْمُهُ مِنْ خَيْبَرَ وَفَدَكَ، فَكَانَ حُكْمُهُ إِلَى مَنْ يَقُومُ بِالْأَمْرِ بَعْدَهُ.

"And Fadak, Umar withheld it”: meaning he did not give it to anyone else, and the reason for that was clarified. It has become apparent from this that the charity of the Prophet Muhammad ﷺ was specific to what was from Banu Nadir. As for his share from Khaybar and Fadak, its ruling was to be decided by whoever took charge after him.

Abu Bakr was fully capable of consulting the Muslims regarding Fadak, yet he chose not to, despite doing so for other lands. This raises questions about his inconsistency. If he believed that land should be distributed among Muslims, why did he not involve them in the matter of Fadak? There seems to be a clear hypocrisy in his actions.

Umar’s stance on distributing land should have led him to consult the Muslims regarding Fadak, but he failed to apply the same logic in this case. Why didn’t Umar intervene and argue that since Fadak belonged to all Muslims, their collective opinion should have been sought? He had used this reasoning when Abu Bakr donated Muslim land to the Sahabah, yet when it came to Fadak, Umar took it upon himself to decide without consulting the Muslims. This discrepancy highlights the contradictory approach Umar took when dealing with "Muslim lands" and reveals a clear bias against Sayyida Fatima (as).

In Tabaqat Ibn Sa’ad. Vol. 2, pg. 267 the learned fuqaha amongst the Sahaba:

أخبرنا محمد بْنُ عُمَرَ الأَسْلَمِيُّ. أَخْبَرَنَا ‌جَارِيَةُ ‌بْنُ ‌أَبِي ‌عِمْرَانَ ‌عَنْ ‌عَبْدِ ‌الرَّحْمَنِ ‌بْنِ ‌الْقَاسِمِ ‌عَنْ ‌أَبِيهِ: أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ كَانَ إِذَا نَزَلَ بِهِ أَمَرٌ يُرِيدُ فِيهِ مُشَاوَرَةَ أَهْلِ الرأي وأهل الفقه ودعا رِجَالا مِنَ الْمُهَاجِرِينَ وَالأَنْصَارِ دَعَا عُمَرَ وَعُثْمَانَ وَعَلِيًّا وَعَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَمُعَاذَ بْنَ جبل وأبي بن كعب وزيد بن ثابت. وَكُلُّ هَؤُلاءِ كَانَ يُفْتِي فِي خِلافَةِ أَبِي بَكْ

Muhammad b. Umar al-Aslami reported, Jariyah b. Abi Imran narrated to us from Abdul Rahman b. al-Qasim, from his father:

  Abu Bakr al-Siddiq, whenever faced with a matter requiring consultation with people of opinion and jurisprudence, would call upon men from the Muhajirun and Ansar. He would summon Umar, Uthman, Ali, Abdul Rahman b. Awf, Muadh b. Jabal, Ubayy b. Ka'b, and Zaid b. Thabit. All of these individuals would issue Fatwas (religious verdicts) during the caliphate of Abu Bakr. The cases of the people for Fatwas were referred to them (the companions). This continued till the end of Abu Bakr’s life.

When Abu Bakr had a Council of scholars to clarify legal disputes then why did he not utilize this Panel of scholars during the Fadak dispute? Either Abu Bakr deemed himself to be a claimant OR he feared handing over the matter to the Muslims as claimants to the action since they may rule in favor of the claimant.

Abu Bakr’s will for Fatima to have Fadak

In an emotional scene, Abu Bakr further contradicts himself and affirms this hadith of his to be a lie when he wrote a document / will for Fatima (as) to receive the land of Fadak. In the report, Tabaqat al-Kubra. Vol. 2, pg. 241 by Ibn Sa'ad:

أخبرنا محمّد بن عمر، أخبرنا هشام بن سعد عن زيد بن أسلم عن أبيه قال: سمعتُ عمر يقول: لمّا كان اليوم الّذى تُوفّى فيه رسول الله، -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، بويع لأبى بكر في ذلك اليوم، فلمّا كان من الغد جاءت فاطمة إلى أبى بكر معها عليّ فقالت: ميراثي من رسول الله أبى، -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-! فقال أبو بكر: أمِن الرّثّةِ (٤) أو من العُقَد (٥)؟ قالت: فدك وخَيْبَر وصدقاته بالمدينة أرِثُها كما يرِثُك بناتُك إذا متّ! فقال أبو بكر: أبوكِ واللهِ خيرٌ منّى وأنتِ والله خيرٌ من بناتى، وقد قال رسول الله: لا نورث، ما تركنا صدقةٌ، يعني هذه الأموال القائمة، فتعلمين أنّ أباكِ أعطاكِها؟ فوالله لَئِن قُلْتِ نعم لأقبلنّ قولَك ولأصَدّقنّك! قالت: جاءتنى أمّ أيمن فأخبرتنى أنّه أعطانى فدك، قال: فسمعتِه يقول هي لكِ؟ فإذا قلتِ قد سمعتُه فهى لك فأنا أصدّقك وأقبلُ قولك! قالت: قد أخبرتُك ما عندي

Narrated by Muhammad b. Umar, reported by Hisham b. Saad from Zaid b. Aslam, from his father, who said: I heard Umar saying, "When the day the Messenger of Allah (saw) passed away, Abu Bakr was appointed as the leader on that day. The next day, Fatimah came to Abu Bakr with Ali, and she said, 'My inheritance from the Messenger of Allah!' Abu Bakr asked, 'From the estate or from the necklace?' She replied, 'The Fadak, Khaybar, and his charity in Medina, I inherit it as your daughters inherit from you when you die!' Abu Bakr said, 'By Allah, your father is better than me, and you are better than my daughters. The Messenger of Allah said, 'We, the prophets, do not leave any inheritance, what we leave behind is charity.' Do you know that your father gave it to you?' She replied, 'Umm Ayman informed me that he (the Prophet) gave me Fadak.' He asked, 'Did you hear him say it's for you?' She said, 'Yes.' He said, 'If you have heard him say it's for you, then it's yours. I believe you and accept your word.' She said, 'I have informed you of what I have.'"

As we can see, Abu Bakr ultimately admitted that Fadak was rightfully entitled to Fatima al-Zahraa (as), and this report is reliable, as al-Waqidi's narrations are accepted by scholars like al-Dhahabi and Ibn Kathir. Now, someone may ask, why didn’t Fadak go to Fatima (as) then? This question is answered in a report recorded in Sibt b. al-Jawzi’s Mir’at al-Zaman, Vol. 4, pg. 276 quoting from Sirat Ibn Ishaq (which he had access to in its original form):

وقال ابن إسحاق : فحدثني القاسم بن حكيم قال : سمعت علي بن الحسين يقول : جاءت فاطمة بنت رسول الله ﷺ إلى أبي بكر وهو على المنبر، فقالت : يا أبا بكر أفي كتاب الله أن ترثك ابنتك ولا أرث أبي ؟ فاستعبر أبو بكر باكياً، ثم قال : بآبائي أبوك وبآبائي أنت ثم نزل، فكتب لها بفدك، ودخل عليه عمر ، فقال : ما هذا؟ فقال : كتاب كتبته لفاطمة ميراثها من أبيها ، قال : فماذا تنفق على المسلمين وقد حاربتك العرب كما ترى ؟ ثم أخذ عمر الكتاب، فشقه.

And Ibn Ishaq said: "Al-Qasim ibn Hakim narrated to me, he said: I heard Ali ibn al-Hussein saying: Fatimah, the daughter of the Messenger of Allah ﷺ, came to Abu Bakr while he was on the pulpit, and she said: 'O Abu Bakr, is it in the Book of Allah that your daughter inherits from you but my father is not inherited from?' Abu Bakr became upset, crying, then he said: ‘May my father’s life be for your father, and may my father’s life be for you.’ Then he descended and wrote for her from the money of Fadak. Umar entered upon him, and he said: 'What is this?' Abu Bakr said: 'A document I have written for Fatimah her inheritance from her father.' Umar said: 'What will you spend on the Muslims while the Arabs have turned against you, as you see?' Then Umar took the document and tore it."

Sibt Ibn al-Jawzi was praised by the likes of Ibn Kathir in al-Bidaya Wal-Nihaya. Vol. 17, pg. 343, who talks about his popularity amongst the people (i.e. Sunnis). 

So, we see that Umar intervened when he saw Abu Bakr about to admit to Fatima (as) and give her Fadak, and because of that, Abu Bakr decided not to. This clearly shows how much of a hypocrite Abu Bakr was—he knew that Fatima (as) had a right to Fadak, yet he refused to give it to her simply because Umar intervened.

As for a side point, this was even recorded in Zaydi sources such as in Abdullah b. Hamza al-Mansur’s al-Shafi, Vol. 4, pg. 659 - 660. It was also recorded in Shi'i Imami sources as well, such as in al-Tabrasi’s al-Ihtijaj, Vol. 1, pg. 116 - 118 and Tafsir al-Qummi, Vol. 2, pg. 155 - 159 with an authentic chain.

We rest our case, as Abu Bakr essentially admitted to the falsehood of his own hadith and contradicted himself multiple times regarding Fadak, which serves as clear evidence of his hypocrisy.

55 views0 comments

Related Posts

See All

Comments

bottom of page