Some Muslims are in denial about the displeasure of Ameerul Momineen (a.s.) and Fatima Zahra (s.a.) with the pseudo-caliphs and companions after the Holy Prophet’s (s.a.w.a.) demise. They maintain that both of them (a.s.) were satisfied with these usurpers and relations between them were cordial.
However, in the face of overwhelming evidence to the contrary, some do concede that both (a.s.) were indeed upset with the usurpers and made their displeasure unknown in the most uncertain terms. In fact, the way they were treated by these usurpers and Muslims after the Holy Prophet’s (s.a.w.a.) demise left no doubt about how Ameerul Momineen Ali Ibn Abi Talib (a.s.) and Fatima Zahra (s.a.) viewed the companions and caliphs.
But even after this, these Muslims shrug off the blame from the companions and caliphs by claiming that it was an error in jurisprudence (khata-e-ijtehaadi), a minor sin for which forgiveness is possible and nothing serious must be read into the situation.
Ibn Abi al-Hadid’s view on Fatima (s.a.) and caliphs
Let us first begin with what Abd al-Rahman Ibn Abi al-Hadid al-Motazeli has to say about Fatima Zahra’s (s.a.) stand vis-à-vis the usurpers. Ibn Abi al-Hadid al-Motazeli is a noted Ahle Tasannun scholar and although some allege that he was a Shia, it is clear from this statement that he was certainly not a Shia and very much part of the mainstream ‘Sunni’ ideology.
Ibn Abi al-Hadid writes, ‘In my view what is true is that when Fatima (s.a.) departed from this world, she was angry with Abu Bakr and Umar and had written in her will that they should not even participate in the prayers of her dead body. This act (the disrespect shown to Fatima (s.a.)) is considered a minor sin in the eyes of our scholars but an act which can be forgiven.’
However, it would have been better if Abu Bakr and Umar respected Fatima (s.a.) and considered her eminence (before acting as they did). But they feared discord and controversy and acted upon that which was best in their estimation as they held a prominent position in religion and powerful certitude. If a similitude of this episode is found anywhere, it is not a major sin but rather, a minor one and should not be made a criterion for friendship or enmity (towards them).’
• Sharho Nahj al-Balaaghaah vol pg 6 pg 49-50
Reply
Back to Top1. A ‘small matter’ for Muslims could be a grievous matter for Allah
Before writing off Fatima’s (s.a.) anger as a ‘small matter’, these so-called Muslims should consider the following verse of the Holy Quran:
‘…and you deemed it an easy matter while with Allah it was grievous.’
(Surah Nur (24): Verse 15)
Have these Muslims considered the possibility that what they consider a ‘small matter’ regarding Fatima’s (s.a.) anger is a grievous matter near Allah the High?
If Fatima’s (s.a.) anger can be dismissed as a ‘small matter’, then any number of crimes and misdeeds can be overlooked
under the same pretext like accusing the Holy Prophet’s (s.a.w.a.) wife – Maariyah Qibtiyyah of adultery (we seek refuge in Allah!). But Allah the High says regarding the accusation – ‘you consider it an easy matter while with Allah it was grievous.’
So-called Muslims like Ibn Taymiyyah claim that – Allah forbid – Fatima Zahra (s.a.) was wrong in her
