I recently learnt that fadak was an endowment to fatima by the prophet of Islam and abu bakr confiscated it as per twelver Fadak came under prophet/muslims in 628 CE. https://en.m.wikipedia.org/wiki/Conquest_of_Fadak Zaynab bint Muhammad died in 629 CE. Umm kulsum bint Muhammad died in 630 CE. Twelver say fadak was endowment and not inheritance. Even if it's assumed if this is endowment are we accepting that prophet did injustice to zaynab and umm kulthum by not gifting them anything? Is this a slander on the prophet of Islam? I believe quran orders the parents to be just and equal in giving gifts to children.

Why is the tomb of Sayada Fatima Zahra(a.s.) hidden? I know she asked Imam Ali(a.s.) to not show her tomb for some guys who have tyrannize and abuse Her and Her family. What is the goal of not specifying her tomb?

In the Shia school of thought, the martyrdom of the daughter of the Prophet is commemorated at three different times; the last one today, on 3rd of Jumada al-Thani. Why is it that "there are three different times for the Wafat of Fatima al-Zahra"?

Someone asked me why Fatimah passed away in just 90 days or less after her father passed away: > How did she die... my friend said she died naturally but I said she died > due to an accident behind the door? *I am looking for a Shi'ite perspective.*

There are some hadiths which interpreted Laylatul Qadr to hazrat Fatima like the following. Why is it interpreted to hazrat Fatima? > **قال الصادق (علیه السلام)**:’’ انا انزلناه في لـيلة القـدر’’، الليلة > فاطـمه و القـدر الله فمن عرف فاطمه حق معرفتها فقد ادرک ليلة القدر و > أنما سميت فاطمه لأن الخلق فطموا عن معرفتها…. **بحار الانوار جلد43** > Imam Jafar Sadiq said in interpretation of this verse ’’ Indeed, We sent the Qur'an down during the Night of Decree’’ the night means > Fatima and the decree means Allah….

M. Arnez, *Empowering women through Islam: Fatayat NU between tradition and change*, J. Islamic Studies, 2010 (doi ), p. 83 describes how Siti Musdah Mulia , an Indonesian women's rights activist, uses the following hadith to indicate that the Prophet discouraged polygyny. > [...] when the husband of Fatima, Ali ibn Abi Talib, wanted to marry again, the Prophet was angry. He summoned Ali ibn Abi Talib. He said: For your information, Fatima is my child. If Fatima is troubled, I'm also troubled. If Fatima suffers, I also suffer. Don't you ever marry anyone but Fatima. And Ali ibn Abi Talib did not do so. I'm wondering if this hadith is authentic and accurate as stated above. **Question**: Is there an authentic hadith to this effect? Searching sunnah.com listed a range of hadith with similar meanings, but I didn't find one with wording to this effect. The closest I found was: > ... No doubt, Fatima is a part of me, I hate to see her being troubled. By Allah, the daughter of Allah's Messenger (ﷺ) and the daughter of Allah's Enemy cannot be the wives of one man." So `Ali gave up that engagement. ... -- Sahih al-Bukhari 3729 (sunnah.com ) It doesn't convey the same meaning; the Prophet instead forbids Ali from marrying a second wife who is "Allah's Enemy".

According to Qu'ran 8:41 >And know that anything you obtain of war booty - then indeed, for Allah is one fifth of it and for the Messenger and for [his] near relatives and the orphans, the needy, and the [stranded] traveler, if you have believed in Allah and in that which We sent down to Our Servant on the day of criterion - the day when the two armies met. And Allah, over all things, is competent. and Qu'ran 17:26 >And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully. There is also 59:7 >And what Allah restored to His Messenger from the people of the towns - it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah ; indeed, Allah is severe in penalty. Yet Fadak, which was acquired through war, was not granted to Fatima by Abu Bakr, the first Caliph, after the Prophet (pbuh) passed away. What was Abu Bakrs reasoning given the explicit commandments in the ayats above and how valid was this in the view of later scholarship?

Ever since I started exploring Sunnah.com (a website that hosts primary Sunni hadith sources), I have come across many questionable sets of hadiths which seem to reflect the influence of post-Prophetic partisan politics on the process of hadith narration. One striking example that I recently stumbled was upon searching the key word, "beloved" as a way to find out which things and people were most loved by the Holy Prophet according to these sources. Among my findings was a set of contradictory accounts from Tirmidhi on the most beloved woman and man to the Holy Prophet. The first set is a hadith attributed by Amr bin al-As to the Holy Prophet quoted through different chains of narrators who all quote al-As: > **Narrated 'Amr bin Al-'As**: that the Messenger of Allah (ﷺ) appointed him as a leader of the army of Dhatis-Salasil. He said: "So > I went to him and said: 'O Messenger of Allah! Who is the most beloved > to you among the people?' He said: ''Aishah.' I said: 'From the men?' > He said: 'Her father.'" ([Source](http://sunnah.com/urn/637730)) > > **Narrated 'Amr bin Al-'As**: that he said to the Messenger of Allah (ﷺ): > "Who is the most beloved of the people to you?" He said: "**'Aishah.**" He > said: "From the men?" He said: "**Her farther.**" > ([Source](http://sunnah.com/urn/637740)) > > **Narrated 'Amr bin Al-'As**: "It was said: 'O Messenger of Allah! Who is > the most beloved of the people to you?' He said: '**'Aishah.**' It was > said: 'From the men?' He said: '**Her father.**'" > ([Source](http://sunnah.com/urn/637780)) So according to al-As, the most beloved woman and man to the Holy Prophet have been his youngest wife Aisha and her father, Abu Bakr. But this is contradicted by hadiths quoted by two other companions -- one of whom interestingly quoting Aisha herself in turn! --, reporting that the two most beloved woman and man to the Holy Prophet have been his cousin and son-in-law, Ali ibn abi Talib, and his wife and Prophet's daughter, Fatima: > **Narrated Buraidah:** "The most beloved of women to the Messenger of Allah (ﷺ) was **Fatimah** and from the men was '**Ali**." > ([Source](http://sunnah.com/urn/637560)) [a March 2020 postscript: rated "hassan gharib" (good but strange) by an Abu Isa according to the Arabic text, but rated as da'if in the translation]. > > **Narrated Jumai' bin 'Umair At-Taimi**: "I entered along with my uncle > upon **'Aishah** and she was asked: 'Who among people was the most beloved > to the Messenger of Allah (ﷺ)?' She said: '**Fatimah.**' So it was said: > 'From the men?' She said: '**Her husband, as I knew him to fast much and > stand in prayer much.**'" ([Source](http://sunnah.com/urn/637620)) [a March 2020 postscript: with rating similar to the above]. What is interesting with all of these sources and names, is how they fall meaningfully on the opposite sides of political disagreements and conflicts that broke out after the passing of the Holy Prophet. We know that Amr ibn al-As was among the most staunch enemies of Ali, who along with Muawiya led the Battle of Siffin against Prophet's son-in-law and cousin. On the other hand, I learned that Buraidah who quotes several other hadiths in favor of Ali, has been among his loyal devotees since Prophet's time, and was notably among companions who protested election of Abu Bakr instead of Ali as the immediate successor to the Holy Prophet at Saqifa. But so far I could not find information on the second narrator, Jumai' bin Umair. Now my thesis is, could have al-As the single narrator of this hadith been possibly fabricating this hadith in favor of Abu Bakr and Aisha in order to play down the status of Ali and Fatima who were among his enemies? For how could al-As know that Aisha and her father were the most beloved people the Prophet, without Aisha herself knowing that? The historians have described al-As as shrewd politician. This is while there seems to be no reason for Aisha to fabricate hadiths in favor of a man she felt jealous of and fought her own war against him. More interestingly Aisha has narrated other hadiths in favor of Ali and his wife such as [this one](http://sunnah.com/urn/637600) ! The impossibility for the forgery of the latter set of hadiths is further reinforced by several other hadiths quoted from the Holy Prophet wherein he expresses his special love for Ali and his family such as the hadith below: > Narrated Zaid bin Arqam:that the Messenger of Allah (ﷺ) said to 'Ali, > Fatimah, Al-Hasan and Al-Husain: "I am at war with whoever makes war > with you, and peace for whoever makes peace with you." > ([Source](http://sunnah.com/urn/637580)) I could think of no other explanation for these contradictory hadiths except by assuming that the Holy Prophet might have changed his mind on who he loves most over time. But the last hadith by Aisha obviously seems to express Prophet's eternal opinion. So if my thesis is correct, does this mean that we should take into account political affiliations of hadith narrators as one possible factor in determining reliability of the narrators? Addendum: --------- goldPseudo pointed out a reasonable observation that I had failed to deal with in my argument saying that all the hadiths in favor of Ali that I have quoted particularly here are graded as dhaif (weak). [Postscript: reviewing this post long afterwards in March 2020, I realized the hadiths in favor of Ali and Fatima are actually rated as "hassan gharib", "good and strange", by scholars referenced in the original text which seem to contradict the English translations of ratings.] But I could've also quoted similar hadiths that are graded either as "good" or "correct" which seem to corroborate the previous hadiths. Here are two examples: This hadith again narrated by Aisha, testifies to Fatima's excellent Islamic manners as well as Prophet's expression of unique respect for her: > Narrated 'Aishah: "I have not seen anyone closer in conduct, way, and > manners to that of the Messenger of Allah in regards to standing and > sitting, than Fatimah the daughter of the Messenger of Allah (ﷺ)." She > said "Whenever she would enter upon the Prophet (ﷺ) he would stand to > her and kiss her, and he would sit her in his sitting place. Whenever > the Prophet (ﷺ) entered upon her she would stand from her seat, and > kiss him and sit him in her sitting place. So when the Prophet (ﷺ) > fell sick and Fatimah entered, she bent over and kissed him. Then she > lifted her head and cried, then she bent over him and she lifted her > head and laughed. So I said: 'I used to think that this one was from > the most intelligent of our women, but she is really just one of the > women.' So when the Prophet (ﷺ) died, I said to her: 'Do you remember > when you bent over the Prophet (ﷺ) and you lifted your head and cried, > then you bent over him, then you lifted your head and laughed. What > caused you to do that?' She said: 'Then, I would be the one who > spreads the secrets. He (ﷺ) told me that he was to die from his > illness, so I cried. Then he told me that I would be the quickest of > his family to meet up with him. So that is when I laughed.'" ([Source](http://sunnah.com/urn/637600)) [rated as hasan gharib in Arabic text but daif in the translation] This hadith suggests that Allah literally sent his most beloved creature, Ali, to the Prophet upon his request: > Narrated Anas bin Malik: "There was a bird with the Prophet (ﷺ), so he > said: 'O Allah, send to me the most beloved of Your creatures to eat > this bird with me.' So 'Ali came and ate with him. " ([Source](http://sunnah.com/urn/636010)) [Gharib in Arabic text, daif in the translation] So given the above supportive hadiths, how do we explain Al-As's contradictory account? And given this latter observation of the grading disparity, I would also appreciate knowing why the earlier three hadiths have been graded as weak by the English editors when the original Arabic texts describe them as "hasan gharib" which means they have good isnad but simply not narrated by other narrators. Plus their content seem to have been corroborated by many other good, correct, and weak hadiths from the same book and others.

Musnad of Ibn Hanbal: "Muhammad would not sleep until he sucked the tongue of his daughter Fatima and nuzzled his face in her bosom." I want to know if this hadith is authentic or not(fabrication) and if it is authentic I want to know the purpose/reason to why the prophet muhammed(peace and blessings be upon him) did this

As much as I researched, I found some texts (such as: www.afkarnews.ir ) which indicates that apparently the Meher (dowry) of Hadhrat Fatimah-al-Zahra (as the wife of Imam Ali (a.s.) was a military armor. I was wandering if it is considered as a true matter? If so, would you please present some related sources? Moreover was it all of her Meher or there were other things as well? *(Note: please submit your references based on authentic hadiths)*

Is there any hadith to show which side first asked for marriage in the marriage of the daughter of The Prophet (SAWW) to Imam Ali (a.s.)?

I was told that there are three other holy books apart from Qur'an that Shi'ites believe in. Al-Jafr - This book claims to have the original injil, Torah and Zabur and more secret knowledge. Al-Jamia - This has information about all halal and haram and knowledge of sciences that you people need to know. Book of Fatimah - Also known as Mush-haf Fatimah, it came across as most controversial to me because it claims to have things that was revealed to Fatimah (radiallahu anha) by Angel Gabriel from Allah and Ali (radiallahu anhu) acted as her scribe. How can there be a divine revelation to someone after Prophet Muhammad (salallahu alayhi wassalam)? Please help me understand what these books are about and do they really exist?

**What is the reason that the burial place of Lady Fatimah (a.s.) still concealed?** I want to know about the grave of Lady Fatimah (a.s.), since some people believe that there have been some reasons that it is not clear where she is. Thus what is/are the reason(s) that her (as) grave is hidden?

Was Lady Fatimah (a.s.) higher than many other men? (Shia view) Is there any narration or source to prove the matter?

Fadak Belonged to Mohammad (PBUH). He gave it to her daughter Fatima (PBUH) as a gift (see e.g.??). It should have remained in her possession after he passed away. Even if it wasn't given as a gift, its ownership should have passed onto Fatima (PBUH) as inheritance as a personal property of Mohammad (PBUH). But Abu Bakr took it away from her despite protests by her and her husband Ali (PBUH) and their testimonies. I want to understand the Sunni perspective on this issue. Why didn’t Abu Bakr accept Fadak as belonging to Fatima (PBUH)? Did Abu Bakr based his ruling on Quran and the Prophet's Sunnah? If yes, what were the bases? Do Sunni scholars consider Abu Bakr's ruling on the issue as righteous?