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Have any of the Sunni scholars ever substantiated the narrative about Abubakr’s storming of Fatima Zahra’s (AS) house?
ID: 171 Publish Date: 23 January 2016 - 17:18 Count Views: 3092
Question & Answer » Shia beliefs
Have any of the Sunni scholars ever substantiated the narrative about Abubakr’s storming of Fatima Zahra’s (AS) house?


The narrative about the storming of Sidiqa Shahida’s (AS) house by Abubakr and his henchmen has been recounted in many different books along with reliable chains of transmission.

This narrative reveals that Abubakr was the one who issued the order of breaking into her house and in fact the violation of the Holy Prophet’s (Peace Be Upon Him) sanctity. Her house was a place to which even Gabriel could not enter without permission. But God’s enemies broke into it and violated its sanctity. A number of senior Sunni historians such as Sa’eed Ibn Mansur, a prominent figure in the third century, as well as Dhiya al-Din Muqaddasi, a notable Sunni scholar in the seventh century, who has approved in his al-Ahadith al-Mokhtarah that the narrative about Abubakr’s attack into Fatima Zahra’s (AS) house has been as absolutely reliable.

In al-Anwal, Ibn Zanjawiya; in al-Imamat wa al-Siyasat, Ibn Qatiba Dinwari; in his history book, Tabari; in al-‘Aqd al-Farid, Ibn ‘Abd Raba; in al-Mu’jam al-Kabir, Tabarani; in al-Ahadith al-Mukhtara, Muqaddasi and in Tarikh al-Islam, Shams al-Din Thahabi have all, with just a little discrepancy, pointed to Abubakr’s confession of the attack.

Here is what we quote from Ibn Zanjawiya’s al-Anwal who was a Sunni scholar in the third century.

أنا حميد أنا عثمان بن صالح، حدثني الليث بن سعد بن عبد الرحمن الفهمي، حدثني علوان، عن صالح بن كيسان، عن حميد بن عبد الرحمن بن عوف، أن أباه عبد الرحمن بن عوف، دخل على أبي بكر الصديق رحمة الله عليه....

When Abubakr was ill, ‘Abd al-Rahman Ibn ‘Uf went to see him. They had a brief discussion together. Abubakr had told him,

إني لا آسى من الدنيا إلا على ثَلاثٍ فَعَلْتُهُنَّ وَدِدْتُ أَنِّي تَرَكْتُهُنَّ، وثلاث تركتهن وددت أني فعلتهن، وثلاث وددت أني سألت عنهن رسول الله (ص)، أما اللاتي وددت أني تركتهن، فوددت أني لم أَكُنْ كَشَفْتُ بيتَ فاطِمَةَ عن شيء، وإن كانوا قد أَغْلَقُوا على الحرب ... .

“I never regret in my life. But I only regret having done three things in the past and I wish I had never done so. And besides I regret not having done three things that I wish I had done so. I wish I had asked the Holy Prophet (PBUH) about them. I wish I had not violated Fatima’s sanctity….”

Al-Khursani, Abu Ahmad Hamid Ibn Mukhalad Ibn Qutayba Ibn ‘Abdullah known as Ibn Zanjawiya (died in 251 AH), al-Anwal, vol. 1, p. 387.

Al-Dinwari, Abu Mohammad ‘Abdullah Ibn Qutayba (died in 276 AH), al-Imamat wa al-Siyasat, vol. 1, p. 21; researched by Khalil al-Mansur; published by Dar al-Kutub al-‘Ilmiyya, Beirut, 1418 AH-1997 AD; research by Shiri, vol. 1, p. 36; researched by Zayni, vol. 1, p. 24; al-Tabari, Mohammad Ibn Jarir (died 310 AH), Tarikh al-Tabari, vol. 2, p. 353; published by Dar al-Kutub al-‘Ilmiyyah, Beirut.

Al-Aunulusi, Ahmad Ibn Mohammad Ibn ‘Abd Raba (died in 328 AH), al-‘Aqd al-Farid, vol. 4, p. 254; researched by Dar Ihya al-Turath, Beirut, Lebanon, the third edition, 1420 AH-1999 AD.

Al-Mas’udi, Abu al-Hasan Ali Ibn al-Hussein Ibn Ali (died in 346 AH), Murawwij al-Thahab, vol. 1, p. 290; al-Tabarani, Sulayman Ibn Ahmad Ibn Ayyub Abu al-Qasim (died 360 AH), al-Mu’jam al-Kabir, vol. 1, p. 62; researched by Hamdi Ibn ‘Abd al-Majid al-Salafi; publsiehd by Maktab al-Zahra, Musil, the second edition, 1404 AH-1983 AD.

Al-‘Asimi al-Makki, ‘Abd al-Malik Ibn Shafi’I (died in 1111 AH), Samt al-Nujum al-‘Awali fi Anba al-Awail wa al-Tawali, vol. 2, p. 465; researched by ‘Adil Ahmad ‘Abd al-Mowjud, Ali Mohammad Mu’awwadh; published by Dar al-Kutub al-‘ilmiyyah, Beirut, 1419 AH-1998 AD.

Tahsin Sa’eed Ibn Mansur (died in 227 AH).

 Sa’eed Ibn Mansur, a senior figure in the third century, has cited the narrative and described it as حسن  (a sound narrative).

Jalal al-Din Siyuti and Mottaqi Hindi have both quoted the narrative in their books, Jami’ al-Ahadith wa Masnad Fatima and Kanz al-‘Ummal, respectively and added,

أَبو عبيد في كتاب الأَمْوَالِ عق وخيثمة بن سليمان الأَطرابلسي في فضائل الصحابة طب كر ص) وقال إِنَّه حديث حسن إِلاَّ أَنَّهُ ليس فيه شيءٌ عن النبي.

“The narrative has been quoted in Kitab al-Amwal, Abu ‘Abid, ‘Aqili; In Fadhail al-Sahaba, Tirablusi; in Mu’jam al-Kabir Tabarani; Ibn Tarikh Madina Damishq, Ibn ‘Asakir and in Sa’eed Ibn Mansur’s Sunan. Sa’eed Ibn Mansur has said that the Hadith is sound.”

Al-Siyuti, Jalal al-Din ‘Abd al-Rahman Ibn Abi Bakr (died in 911 AH), Masnad Fatima, pp. 34-35; published by Muassissat al-Kutub al-Thaqafiyya, Beirut, the first edition.

Al-Hindi, ‘Ala al-Din ‘Ala al-Mottaqi Ibn Hisam al-Din (died in 975 AH), Kanz al-‘Ummal fi Sunan al-Aqwal wa al-Af’al, vol. 5, p. 252; researched by Mahmoud ‘Umar al-Damyati; published by Dar al-Kutub al-‘Ilmiyya, Beirut, the first edition, 1419 Ah-1998 AD.

Based on what Siyuti and Mottaqi Hindi have both shown in the prefaces of their books, Sa’eed Ibn Manzur is meant by (ص) in Sunan.

ص : لسعيد ابن منصور في سننه.

Masnad Fatima, p. 19.

Al-Siyuti, Jalal al-Din ‘Abd al-Rahman Ibn Abi Bakr (died in 911 AH), al-Shamail al-Sharifa, vol. 1, p. 16; researched by Hassan Ibn ‘Abid Bi Ahbishi; published by Dar Tair al-‘Ilm lil Nashr wa al-Towzi’.

Al-Qasimi, Mohammad Jamal al-Din (died in 1332 AH), Qawa’id al-Tahdith Min Fonun Mustalah al-Hadith, vol. 1, p. 244; published by Dar al-Kutub al-‘Ilmiyya, Beirut, the first edition, 1399 AH-1979 AD.

Kanz al-‘Ummal, vol. 1, p. 15.


Sa’eed Ibn Mansur’s Biography:

In his Sayr A’lam al-Nubala, Shams al-Din Thahabi, has described as follows,

سعيد بن منصور. ابن شعبة الحافظ الإمام شيخ الحرم أبو عثمان الخراساني المروزي ويقال الطالقاني ثم البلخي ثم المكي المجاور مؤلف كتاب السنن.

سمع بخراسان والحجاز والعراق ومصر والشام والجزيرة وغير ذلك من مالك بن أنس والليث بن سعد.... وكان ثقة صادقا من أوعية العلم... وقال أبو حاتم الرازي هو ثقة من المتقنين الأثبات ممن جمع وصنف.

وقال حرب الكرماني أملى علينا سعيد بن منصور نحوا من عشرة الآف حديث من حفظه.

“Sa’eed Ibn Mansur was the guardian, Imam and Sheikh of the holy shrine. He was also nicknamed as Khorasani, Marwazi and Taliqani. He was the author of Sunan and quoted in his book the narrative which he had heard from Malik Ibn Anas, Layth Ibn Sa’d and others in Khorasan, Saudi Arabia, Iraq, Egypt, Syria and the Arabian Island. He was knowledgeable, reliable and truthful. Abu Hatam Razi has described him as a reliable figure and a powerful author. Harb Kermani has said that one day Sa’eed Ibn Mansur read for us nearly ten thousand hadiths out loud by heart.

Al-Thahabi, Shams al-Din Mohammad Ibn Ahmad Ibn ‘Uthman (died in 748 AH), Sayr A’lam al-Nubala, vol. 10, p. 586; researched by Shu’ayb al-Arnawut, Mohammad Na’im al-‘Arqasusi; published by Muassissat al-Risalat, Beirut, the ninth edition, 1413 AH.

He has written in Tarikh al-Islam,

سعيد بن منصور بن شعبة. الحافظ الحجّة، أبو عثمان الخراسانيّ المروزيّ، ويقال: الطّالقانيّ.

قيل إنّه نشأ ببلخ، ورحل وطوّف، وصار من الحفاظ المشهورين والعلماء المتقنين.

“It has been said that Sa’eed Ibn Mansur was born in Balkh. He used to travel so frequently that he finally became a well-known memorizer of the Qur’an and a reliable scholar.”

Al-Thahabi, Shams al-Din Mohammad Ibn Ahmad Ibn ‘Uthman (died in 748 AH), Tarikh al-Islam wa Wafiyyat al-Mashahir wa al-A’lam, vol. 16, p. 586; researched by D. ‘Umar ‘Abd al-Salam Tadmori; published by Dar al-Kitab al-‘Arabi, Beirut, Lebanon, the first edition, 1407 AH-1987 AD.

And in Tathkirat al-Huffaz, he has pointed out,

سعيد بن منصور بن شعبة الحافظ الإمام الحجة أبو عثمان المروزي....

  Al-Thahabi, Shams al-Din Mohammad Ibn Ahmad Ibn ‘Uthman (died in 748 AH), Tathkirat al-Huffaz, vol. 2, p. 416; published by Dar al-Kutub al-‘Ilmiyya, Beirut, the first edition.

The acknowledgment of a number of figures like Sa’eed Ibn Mansur in the third century as well as his description of the narrative as حسن  (sound) indicates that the narrative had existed ever since the first Islamic centuries and was approved by Sunni scholars.

Tahsin Dhiya al-Muqaddasi (died in 643 AH).

Dhiya al-Muqaddasi who was one of the famous Sunni scholars in the seventh century and the author of al-Ahadith al-Mukhtara, has also described the narrative as sound.

قلت وهذا حديث حسن عن أبي بكر إلا أنه ليس فيه شيء من قول النبي (ص.(

“This narrative about Abubakr is a sound one although nothing is mentioned about the Holy Prophet (PBUH).

Al- Muqaddasi al-Hanbali, Abu ‘Abdullah Mohammad Ibn ‘Abd al-Wahid Ibn Ahmad (died in 643 AH), al-Ahadith al-Mukhatara, vol. 1, p. 90; researched by ‘Abd al-Malik Ibn ‘Abdullah Ibn Dahish; published by Maktabat al-Nahdhat al-Haditha, Holy Mecca, the first edition, 1410 AH.


Muqaddasi’s Biography:

Here is what Shams al-Din Thahabi has written about him,

الضياء الإمام العالم الحافظ الحجة محدث الشام شيخ السنة ضياء الدين أبو عبد الله محمد بن عبد الواحد بن أحمد بن عبد الرحمن السعدي المقدسي ثم الدمشقي الصالحي الحنبلي صاحب التصانيف النافعة....

ورحل مرتين إلى أصبهان وسمع بها ما لا يوصف كثرة وحصل أصولا كثيرة ونسخ وصنف وصحح ولين وجرح وعدل وكان المرجوع إليه في هذا الشأن

قال تلميذه عمر بن الحاجب شيخنا أبو عبد الله شيخ وقته ونسيج وحده علما وحفظا وثقة ودينا من العلماء الربانيين وهو أكبر من أن يدل عليه مثلي كان شديد التحري في الرواية مجتهدا في العبادة كثير الذكر منقطعا متواضعا سهل العارية.

رأيت جماعة من المحدثين ذكروه فأطنبوا في حقه ومدحوه بالحفظ والزهد سألت الزكى البرزالى عنه فقال: ثقة جبل حافظ دين قال بن النجار: حافظ متقن حجة عالم بالرجال ورع تقي ما رأيت مثله في نزاهته وعفته وحسن طريقته وقال الشرف بن النابلسي: ما رأيت مثل شيخنا الضياء.

“Dhiya Muqaddasi was a leader, scholar, Hadith professor and an influential writer. He availed himself of so many opportunities in Isfahan to where he traveled twice. Not only did he take notes and write down materials but he also edited the writings of other narrators and authors whose works were used as references. Many individuals enjoyed his presence in the city.

‘Umar Ibn Hajib who was a student of his has described him as follows.

‘Our professor, Abu ‘Abdullah, was unique, famous and the only scholar who was reliable both in practice and word. I am really speechless and unable to describe him in a way that he deserves. He was very good at recognizing narratives. He was a good worshipper of God and kept away from the worldly matters. He was really humble. Once, I saw a group of narrators talking highly about him. They described him as a guardian and an ascetic man. When I asked Zaki Barzani about him, he answered that Muqaddasi was a reliable and religious figure. And Ibn Najjar admired him as the one who was pious and good at the science of Rijal (study of the people who transmitted hadith reports). He acknowledged that he had seen no one like him. And Sharaf Nablusi, for his part, hailed him as the man like whom he had never seen before.’”

Al-Thahabi, Shams al-Din Mohammad Ibn Ahmad Ibn ‘Uthman (died in 748 AH), Tathkirat al-Huffaz, vol. 4, p. 1405; published by Dar al-Kutub al-‘Ilmiyya, Beirut, the first edition.

 Similar admirations and remarks can be seen in Ibn Rajab Hanbali’s Tabaqat al-Hanabila, Jalal al-Din Siyuti’s Tabaqat al-Huffaz and al-‘Akri al-Hanbali’s Shatharat al-Thahab.

Ibn Rajab al-Hanbali, ‘Abd al-Rahman Ibn Ahmad (died in 795 AH), Theil Tabaqat al-Hanabila, vol. 1, p. 279. Al-Siyuti, Jalal al-Din ‘Abd al-Rahman Ibn Abi Bakr (died in 911 AH), vol. 1, p. 497; published by Dar al-Kutub al-‘Ilmiyyah, Beirut, the first edition, 1403 AH.

Al-‘Akri al-Hanbali, ‘Abd al-Hayy Ibn Ahmad Ibn Mohammad (died in 1089 AH), Shatharat al-Thahab fi Akhbar Min Thahab, vol. 5, p. 225; researched by ‘Abd al-Arnut, Mahmoud  al-Arnawut; published by Far Ibn Kathir, Damascus, the first edition, 1406 AH.

With the admiration that Muqaddasi has received from notable Sunni figures, no other reason is required for the approval of the narrative’s reliability. As a matter of fact, the acknowledgments suffice those who are seeking the truth. When a narrative is called as حسن (sound), it is like when it is called authentic. Some may raise a doubt about the authenticity of the narrative from the Sunni perspective by saying that top Sunni figures have described it as sound not authentic. In response to the doubt, we should say that even if the narrative is not called authentic regarding its chain of transmission, there is no difference between a sound and an authentic narrative. Both groups are equally reliable from the Sunni perspective. The comment Nuwi has made is a justification for this claim.

ثم الحسن كالصحيح في الاحتجاج به وإن كان دونه في القوة؛ ولهذا أدرجته طائفة في نوع الصحيح.

“A sound narrative is as dependable as an authentic one although it is not strong enough. That is why some individuals have included this narrative in the group of sound narratives.”

Al-Nuwi al-Shafi’I, Muhyi al-Din Abu Zakarya Yahya Ibn Sharaf Ibn Marr Ibn Jum’a Ibn Hazam (died in 676 AH), al-Taqrib, vol. 1, p. 2, Tibq Barnama  al-Jami’ al-Kabir.

Here is what Ibn Taymiyya has said,

النوع الثاني. الحسن وهو في الاحتجاج به كالصحيح عند الجمهور.

“The second group of narratives is called sound. Scholars have general consensus that the narratives in this group are as dependable as the authentic ones.”

Ibn Taymiyya al-Harrani al-Hanbali, Abu al-‘Abbas Ahmad ‘And al-Halim (died in 728 AH), al-Ba’ith al-Hathith Sharh Ikhtisar ‘Ulum al-Hadith, vol. 1, p. 129, Tibq Barnama al-Jami’ al-Kabir.

Mohammad Ibn Jama’at has made the following comment in this regard,

فروع: الأول الحسن حجة كالصحيح وإن كان دونه ولذلك أدرجه بعض أهل الحديث فيه ولم يفردوه عنه.

“Branch one: A sound narrative is as dependable as an authentic one although it is not strong enough. That is why some individuals have included this narrative in the group of sound narratives.”

Mohammad Ibn Ibrahim Ibn Jama’at (died in 733 AH), al-Minhal al-Riwa fi Mukhtasar ‘Ulum al-Hadith al-Nabawi, vol. 1, p. 36; researched by D. Muhyi al-Din ‘Abd al-Rahman Ramadan; published by dar al-Fikr, Damascus, the second edition, 1406 AH.

Alike, Jalal al-Din Siyuti has said,

ثم الحسن كالصحيح في الاحتجاج به وإن كان دونه في القوة ولهذا أدرجته طائفة في نوع الصحيح العدل.

“A sound narrative is as dependable as an authentic one although it is not strong enough. That is why some individuals have included this narrative in the group of sound narratives.”

Al-Siyuti, Jalal al-Din Abu al-Fadl ‘Abd al-Rahman Ibn Abi Bakr (died in 911 AH), Tadrib al-Rawi fi Sharh Taqrib al-Nawawi, vol. 1, p. 88; researched by ‘Abd al-Wahhab ‘Abd al-Latif; published by Maktabat al-Riyad al-Haditha, Riyadh.

According to ‘Abd al-Rauf Manawi, if anyone can not depend on neither of the two existing narratives independently, he should never mind.

الحسن كالصحيح في الاحتجاج به إن كان دونه في القوة. ولا بدع في الاحتجاج بحديث له طريقان، ولو انفرد كل منهما لم يكن حجة كما في مرسل ورد من وجه آخر مسنداً، أو وافقه مرسل آخر بشرطه كما ذكره ابن الصلاح.

“A sound narrative is as dependable as an authentic one although the former is less strong. It is by no means heretic if someone depends on one narrative which has been reported through two different ways, or if neither of the two existing narratives is separately reliable. It is like the case when a narrative has been reported in another way as Mursal. Ibn Salah has made a similar comment over the issue.

Al-Manawi, Mohammad ‘Abd al-Rauf Ibn Ali Ibn Zayn al-‘Abidin (died in 1031 AH), al-Yawaqit wa al-Durr fi SHarh Nukhba Ibn Hajar, vol. 1, p. 392; researched by al-Murtada al-Zayn Ahmad; published by Maktabat al-Rushd, Riyadh, the first edition, 1999 AD.


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