The Martyrdom of Lady Fatimah (peace be upon her) from the Viewpoint of Sunni Scholars

Keywords: Fatimah bint Muhammad, Sunni sources, Islamic history, Al-Mukhtasar fi Akhbar al-Bashar, A’lam al-Nisa, Imad al-Din, Umar Rida Kahhala, Islamic studies, Sayyida Fatimah

One of the objections raised by some Sunni individuals is that events such as the burning of the door of Lady Fatimah’s (Peace Be Upon Her) house and the martyrdom of her son, Imam al-Muhsin (Peace Be Upon Him), during the attack on the house, are all reprehensible and disgraceful actions that have been narrated exclusively by the Shia and lack credibility. In this article, we will present excerpts from the writings and narrations of Sunni scholars from the third century of the Islamic calendar to the present day, which explicitly or implicitly reference these events.

After the passing of the noble Prophet Muhammad (Peace Be Upon Him), while Imam Ali (Peace Be Upon Him) was engaged in washing and preparing the Prophet’s body for burial, a group of Ansar and Muhajirun convened a meeting at the Saqifah to decide on the successor of the Prophet.

These individuals, in their ignorance, were more focused on acquiring power and status than on attending to the funeral rites of the Prophet. They attempted to overshadow the significant event of Ghadir Khumm, where the Prophet had introduced Imam Ali (Peace Be Upon Him) as his successor and the commander of the faithful, by disregarding the will of the Prophet in favor of their own selfish desires.

Meanwhile, a small group of individuals, including Ammar, Salman, Abu Dharr, Talhah, and Zubair—who were supporters of Imam Ali (Peace Be Upon Him) and committed to the Prophet’s will—gathered at his house to protest the proceedings at Saqifah and defend Imam Ali’s (Peace Be Upon Him) rights.

Influenced by the prevailing political atmosphere, people set out to the house of Imam Ali (Peace Be Upon Him) to demand the allegiance of these individuals for the first caliph. During this time, the sanctity of the family of the Prophet, his daughter, and his household were not respected, and numerous violations occurred, including the burning of the door of the house.

Sunni scholars have also mentioned these events in their books. Below are some of their references:

1. Ibn Abi Shaiba (d. 235 AH) in his book Al-Musannaf, Volume 7, p. 432, Hadith No. 37045 (Beirut edition).
2. Ibn Qutaybah (d. 276 AH) in his book Al-Imamah wa al-Siyasah, Volume 1, p. 12 (Cairo edition).
3. Baladhuri (d. 279 AH) in his book Ansab al-Ashraf, Cairo edition, Volume 1, p. 586, under the title Amr al-Saqifah, Hadith No. 1184.
4. Tabari (d. 310 AH) in his book Tarikh al-Umam wa al-Muluk, Volume 2, p. 443 (Beirut edition).
5. Masudi (d. 346 AH) in his book Ithbat al-Wasiya, p. 142, under the title Hikayat al-Saqifah.
6. Ibn Abd al-Rabba (d. 328 AH) in his book Iqdu al-Farid, Volume 3, p. 64 (Cairo edition).
7. Shahrastani (d. 548 AH) in his famous book Al-Milal wa al-Nihal, Volume 1, p. 57 (Beirut edition).
8. Ibn Abi al-Hadid (d. 655 AH) in his commentary on Nahj al-Balagha, Volume 2, p. 56 (Beirut edition).
9. Ismail Imad al-Din (d. 732 AH) in his book Al-Mukhtasar fi Akhbar al-Bashar, Egypt edition, Volume 1, page 156.
10. Umar Rida Kahhala in his book A’lam al-Nisa, Beirut edition, under the letter ‘F’ under the name Fatimah bint Muhammad (peace be upon him).

Lady Fatimah’s Discontent with Certain Companions

A significant issue in the final days of Lady Fatimah’s (Peace Be Upon Her) life was her displeasure with certain companions of the Prophet. Her discontent stemmed from actions she deemed contrary to the Prophet’s teachings, and according to her own words and those of the Prophet, her displeasure signified divine displeasure. Using the accounts from reputable Sunni scholars, we will examine this issue along with its evidences and implications.

Lady Fatimah’s (Peace Be Upon Her) Night Burial: A Testament of Discontent

One of the indicators of Lady Fatimah’s (Peace Be Upon Her) dissatisfaction, which has been mentioned by Sunni scholars in their sources, is her request for a secret, nighttime burial. Why would the beloved daughter of the Prophet (Peace Be Upon Him) make a will that she be buried at night, with no public prayer over her body? The answer to this question can be found within Sunni texts, suggesting that this request was a deliberate statement of discontent.

Sunni Sources Documenting the Night Burial

1. Muhammad ibn Ismail al-Bukhari, in Al-Sahih, Volume 5, p. 177 (Beirut: Ihya al-Turath).
2. Ahmad al-Bayhaqi, in Al-Sunan al-Kubra, Volume 6, p. 300 (Beirut).
3. Muslim ibn al-Hajjaj al-Qushayri, in Al-Sahih, Volume 3, p. 1380 (Cairo edition).
4. Ibn Athir, in Al-Kamil fi al-Tarikh, Volume 2, p. 126.
5. Hafiz Abd al-Din Muhammad ibn Abi Shaybah, in Al-Musannaf, Volume 4, p. 141: “Ali buried Fatimah at night.”
6. Ibn Abi Falah al-Hanbali, in Shadharat al-Dhahab, Volume 1, p. 15 (Cairo), notes that, “Asma bint Umais and Ali (Peace Be Upon Him) performed the washing and buried her at night.”
7. Al-Suyuti, in Al-Thughur al-Basima, p. 15 (Bombay), mentions: “Her husband Ali washed her, prayed over her, and buried her at night.”
8. Abd al-Rahman ibn Amr al-Dimashqi, in Tarikh Abi Zur’ah, Volume 1, p. 290 (Damascus), writes: “Fatimah passed away six months after the Prophet and Ali (Peace Be Upon Him) buried her at night.”
9. Ibn Abi al-Hadid, in Sharh Nahj al-Balagha, Volume 6, p. 50.

Additional Evidence: Lady Fatimah’s Silence Toward the First Caliph

Not only do these Sunni sources mention the night burial, but they also highlight another poignant sign of her discontent: Lady Fatimah’s decision not to speak with the first caliph until her death. This deliberate silence was, in itself, a profound expression of her displeasure and serves as further evidence of her discontent. Sunni scholars have preserved these records, providing insight into the final days of Lady Fatimah (Peace Be Upon Her) and her stance regarding those in power after the Prophet’s passing.

Part Two – Lady Fatimah’s (Peace Be Upon Her) Sermon in the Mosque and During Her Illness

Several Sunni sources explicitly acknowledge Lady Fatimah’s (Peace Be Upon Her) dissatisfaction with the first and second caliphs. Key texts document her displeasure and preserve her powerful sermon delivered in the mosque, which provides insight into her sentiments toward certain companions after her father’s passing.

1. Ibn Qutaybah in Al-Imamah wa al-Siyasah, p. 14, and Muhammad ibn Yusuf al-Ganji al-Shafi’i in chapter 99 of Kifayat al-Talib both record Lady Fatimah’s (Peace Be Upon Her) discontent.

The sermon, known as the Fadak Sermon (Khutbah al-Fadakiyyah), which Lady Fatimah delivered in the mosque, is well-known for its eloquence and reasoning. It conveys her grief and sense of injustice following the loss of her father, the Prophet. This sermon is preserved in some of the earliest collections of eloquent speeches by Arab women.

Sunni Sources Documenting the Fadak Sermon

2. Balaghat al-Nisa’ by Abu al-Fadl Ahmad ibn Abi Tahir al-Marwazi (204–280 AH), one of the earliest collections, includes this sermon as part of its collection of eloquent speeches by Arab women, pp. 23-24 (Beirut edition).
3. Ibn Abi al-Hadid, in Sharh Nahj al-Balagha, Volume 4, p. 78.
4. Al-Manaqib by Ahmad ibn Musa, which traces its narration back to Aisha.
5. Abu Bakr Ahmad ibn Abd al-Aziz al-Jawhari, a notable Sunni scholar, includes multiple chains of narration of this sermon in his work Al-Saqifah.

Lady Fatimah’s words in this sermon—filled with heavy, logical arguments—stand as a testament to the pain and tribulations she faced after the death of her father. These texts, preserved by Sunni scholars, capture her eloquent expression of her suffering and discontent with the treatment of her family and her rights.

The Suffering and Resentment of Lady Fatimah (Peace Be Upon Her) and Her Powerful Words of Reproach

The eloquent and profound words in Lady Fatimah’s (PBUH) Fadak Sermon are a clear testament to the hardships and injustices she endured after her father’s passing. In the days that followed, as her health declined due to the injuries and grief she suffered, news of her condition reached the women of the Muhajirun and Ansar, who came to visit her. Perhaps, as an attempt to reconcile or atone for the actions of their men, they asked after her well-being. Lady Fatimah, however, expressed her indignation, saying:

“By Allah, I woke up detesting your world and bearing deep resentment toward your men.”

These were the words of the very daughter of the Prophet (PBUH), of whom he had said, “Whoever displeases Fatimah has displeased me; whoever angers her angers Allah.”

Prophetic Sayings on Lady Fatimah’s (PBUH) Status and Displeasure

Sunni scholars widely document the Prophet’s declaration of Lady Fatimah’s (PBUH) exalted status and her connection to divine pleasure and displeasure. In Al-Ghadir (Vol. 7, p. 232), Allama Amini lists sixty Sunni scholars who recorded this narration, testifying to its authenticity. Among them are sayings such as:

• “Indeed, Allah is angered by her anger and pleased by her pleasure.”
• “Whoever my daughter Fatimah is angry with, I am angry with, and whoever I am angry with, Allah is angered with.”

Given her statements of pain and disapproval, how can we doubt the gravity of the suffering inflicted upon her by certain figures? Does not this profound sadness and hidden burial serve as a silent, living testimony to her suffering and sense of injustice?

The Consequences of Harm to Lady Fatimah (PBUH)

The Qur’an warns of divine anger toward those who offend Allah and His Messenger:

• “Indeed, those who harm Allah and His Messenger—Allah has cursed them in this world and the Hereafter and has prepared for them a humiliating punishment.” (Surah Al-Ahzab, 33:57)
• “And for those who offend the Messenger of Allah, there is a painful punishment.” (Surah At-Tawbah, 9:61)
• “And whoever earns My anger has certainly gone astray.” (Surah Ta-Ha, 20:81)
• “O believers, do not take as allies those who are under Allah’s wrath.” (Surah Al-Mumtahina, 60:13)

Thus, those who drew Lady Fatimah’s anger became subject to Allah’s wrath, according to the Prophet’s words. Given these affirmations, her hidden burial, and the continued obscurity of her grave, her suffering and quiet passing remain a testament across generations.

A Question for the Conscientious

To those with a sense of justice and fairness, we must again pose the question: Why did the Prophet’s only daughter, whom he cherished, whose hands he kissed, and who he held as a fragrance of paradise, leave this world so quietly and with her burial unmarked? The silence of her grave, the concealment of her resting place, and the agony she expressed all stand as undeniable, living proof of the trials and sorrow she endured.