Q: Anger of Fatima


FROM: Mohsin.

salam! i’d like to ask you a question about the hadeth: Prophet said: Fatima is a part of me, he who makes her angry makes me angry (Bukhari)…and who makes Prophet angry makes actually Allah angry… so whats the position of AbuBakr then cuz there are lot of tradition which states that Fatima was angry with AbuBakr and she died after 6 month of Prophet’s death (Bukhari)??? So what is the position of whom who have made Fatima, Mohammad and Allah angry????



First of all instead of claiming something you first have to proof existence of many ahadeth.

Second, hadith where anger of Fatima compared to anger of her noble father was said when Ali angered her by purposing marriage to other woman.



5 thoughts on “Q: Anger of Fatima

  1. The instances where Abbas got angry at the command of Prophet (s)
    Fatima getting angry at Ali
    Ali getting angry at Abdullah ibn Abbas
    Prophet (s) getting angry at Fatima

    can be given from the Shia books if someone is interested.

  2. My Answer for that Question.
    In that hadith of sahih Bukhari which states that Fatima was angry with AbuBakr

    Now Watch The Words “قال” If This part of hadith is narrated by Bibi Ayesha Siddiqa (r.a) then the words should be “قالت” So it is mentioned by Ibne-Shahab Zohri. As in any such other hadith which is narrated by others no such addition of words are mentioned in hadith e fadak. So Imam Bukhari(rah.) has cleared the Hadith and addition of the opinion of Ibne-Shahab Zohri. As Ibne-Shahab Zohri has not mentioned from where he has heard so we will consider this as his opinion. This Hadith is narrated 20 times and 11 times this addition is mentioned while 9 times it is not. While narrator is same Ibne Shahab Zohri…So as per real hadith which is narrated by Bibi Ayesha Siddiqa (r.a) is above from these additional words.

    For more information:
    In such case, where such additional words are mentioned by narrator either with or without the words “قال”, The Hadith is called “Hadith e Mudrij” because in such ahadiths there is “idraaj” and is considered Zaeef.

    And I am no one to comment on Imam Ibne-Shahab Zohri but I must recommend you all who want to gain knowledge that you must see the opinions of Muhadiths about Imam Ibne-Shahab Zohri.

    I mention one quote of Imam Ibn As-Salah(R.A) from An-Nukat ‘Ala Kitab Ibn Salah by Ibn Hajar Al-`Asqalani volume 2 Page 829:
    It was the habit of Ibne-Shahab Zohri that while narrating hadith, He usually quote his own commentary. And Imam Ibn Hajar Al-Asqalani narrates it further about Ibne-Shahab Zohri that The scholars of his period use to advice him that you should not do your commentary in between of narrating the hadith. Imam Ibn Hajar(rah.) has also quoted many such incidences where Ibne Shahab-Zohri has added his words with the hadith. You can read in his book.
    Imam Maalik bin Anas(rah.) has also adviced Ibne Shahab-Zohri and many other Imams and Muhaddiths have similar opinion about him.

    • Thanks for such comment. Imam Zuhri was thiqat without any doubt, but as you said he made mudraj to ahadeth by commenting it.

  3. salam alaykum w rahmatullah

    I’ve a question. I’ve heard that there is a narration (apparently authentic) in Al Bayhaqi, where another Sahabi (or rather Tabi3i), narrated that Fatima (ra) did talk to abu bakr (ra) and on top of it was pleased with him. Now a Raafidhi told me that this (Bayhaqi narration) holds no water, since Shu3bi (the tabi3i) was not a witness i.e the narration is mursal. Yet I heard mursal of Shu3bi is considered to be SAHIH.

    What is the truth? for I’ve the (usual) strange feeling that the filthy Raafidha play games and try to weaken (as usual) every hadith which proves harmony and peace between the Sahaba and Ahl al bayt. (since Raafidha love to prove hatred, grudge and enmitiy between Ahl el bait and Sahaba)

    Please clarify this issue, baarakallahu feekum


    Zakaria el Tunisi el Arabi el Sunni Qaher Al furs Al Majoos

    • Alaikuma Salam.
      There has been a great deal of discussion amongst the scholars regarding the authenticity of the Mursal Hadith (pl. Marasil), since it is quite probable that a Successor might have omitted two names, those of an elder Successor and a Companion, rather than just one name, that of a Companion.
      Further discussion of authenticy of maraseel could be find here

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