Reply to: Fatima and Muhammad’s wives are working as parties and accuse him of injustice

 

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Ismail told us, he said, my brother told me, on the authority of Sulayman, on the authority of Hisham bin Urwah, on the authority of his father, on the authority of Aisha, may God be pleased with
her, that the wives of the Messenger of God, may God bless him and grant him peace, were two parties. One party included Aisha, Hafsa, Safiyya, and Sawda, and the other party included Umm Salamah and the rest of the wives of the Messenger of God, may God bless him and grant him peace. The Muslims knew the love of the Messenger of God, may God bless him and grant him peace, for Aisha, so if one of them had a gift that he wanted to give to the Messenger of God, may God bless him and grant him peace, he would delay it until the Messenger of God, may God bless him and grant him peace, was in Aisha’s house, then the one who had the gift would send it to the Messenger of God, may God bless him and grant him peace, in Aisha’s house. He spoke to the party of Umm Salamah, and they said to her, “Speak to the Messenger of God, may God bless him and grant him peace.” He spoke to the people and said, “Whoever wants to give a gift to the Messenger of Allah, may Allah bless him and grant him peace, let him give it to him wherever he is among his wives’ houses.” Umm Salamah spoke to him about what they had said, but he did not say anything to her. They asked her and she said, “He did not say anything to me.” They said to her, “Then talk to him.” She said, “So talk to him.” She said, “So he spoke to him when he came back to her again, but he did not say anything to her.” They asked her and she said, “He did not say anything to me.” They said to her, “Speak to him until he talks to you.” So he came back to her and she spoke to him. He said to her, “Do not harm me with regard to Aisha, for the revelation did not come to me while I was in the garment of any woman except Aisha.” She said, “I repent to Allah for harming you, O Messenger of Allah.” Then they called Fatimah, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, and she sent to the Messenger of Allah, may Allah bless him and grant him peace, saying, “Your wives ask you by Allah to be just with regard to the daughter of Abu Bakr.” She spoke to him and he said, “O my daughter, do you not love what I love?” She said, “Yes.” So she returned to them and informed them, and they said, She refused to return, so they sent Zainab bint Jahsh, who came to him and spoke harshly and said, “Your women ask you by God to be just with regard to the daughter of Abu Quhafah’s son.” She raised her voice until she reached Aisha while she was sitting and cursed her until the Messenger of God, may God bless him and grant him peace, looked at Aisha to see if she would speak. Aisha spoke in response to Zainab until she silenced her. She said, “The Prophet, may God bless him and grant him peace, looked at Aisha and said, ‘She is the daughter of Abu Bakr.’”
Al-Bukhari said, “The last words are the story of Fatima.” It is narrated on the authority of Hisham bin Urwah, on the authority of a man, on the authority of Al-Zuhri, on the authority of Muhammad bin Abd Al-Rahman. Abu Marwan said on the authority of Hisham, on the authority of Urwah, “People used to be careful with their gifts on the day of…” Aisha, on the authority of Hisham, on the authority of a man from Quraysh and a man from the Mawali, on the authority of Al-Zuhri, on the authority of Muhammad bin Abd Al-Rahman bin Al-Harith bin Hisham, said: Aisha said: I was with the Prophet, may God bless him and grant him peace, and Fatima asked permission.

It came with Fath Al-Bari, explaining Sahih Al-Bukhari

His saying: ( He said: She is the daughter of Abu Bakr )
meaning that
she is noble, intelligent, and knowledgeable like her father. And likewise in the narration of Muslim, and in the narration of al-Nasa’i mentioned: “ I saw his face beaming .” It is as if he, may God bless him and grant him peace, indicated that Abu Bakr was knowledgeable about the virtues and faults of Mudar, so it is not surprising that his daughter would receive that from him. “ And whoever resembles his father is not wronged .”

This hadith clearly shows the virtue of Aisha, and that there is no blame on a man for preferring some of his wives with gifts, but what is required is justice in spending the night with them, spending on them, and other necessary matters. This is what Ibn Battaal stated on the authority of Al-Muhallab, and Ibn Al-Munir commented on it by saying that the Prophet (peace and blessings of Allaah be upon him) did not do that, but rather those who gave him gifts did so of their own free will. The Prophet (peace and blessings of Allaah be upon him) did not prevent them because it is not from the perfection of morals for a man to expose himself to people in such a way, as it involves exposing oneself to asking for a gift. Also, the one who gives a gift for Aisha’s sake is as if he owns the gift on condition, and ownership follows the restriction of the owner, although what appears is that he (peace and blessings of Allaah be upon him) used to share that with them, and the competition occurred because the gift reached them from Aisha’s house. In it, people intended gifts at times and places of joy so that this would increase the pleasure of the one to whom they gave them. In it, there is competition and jealousy between co-wives over a man, and that a man is permitted to remain silent when they speak, and not to favor one over the other. It contains the permissibility of complaining and seeking intercession in that regard, and the awe and shyness of the wives of the Prophet (peace be upon him) to the point that they wrote to him with the most precious person to him, Fatima . It contains their quick understanding and their return to the truth and their adherence to it. It contains the arrogance of Zainab bint Jahsh towards the Prophet (peace be upon him) because she was his cousin, her mother was Umaimah (the diminutive), the daughter of Abdul Muttalib. Al-Dawudi said: It contains the Prophet’s (peace be upon him) excuse for Zainab. Ibn al-Tin said: I do not know where he took it from.
I said: It seems that he took it from her addressing the Prophet (peace be upon him) to ask for justice, even though she knew that he was the most just of people, but jealousy overcame her, so the Prophet (peace be upon him) did not hold her accountable for that. Rather, he mentioned Zainab specifically because Fatima (peace be upon her) was the bearer of a special message, unlike Zainab, who was their partner in that, rather their head, because she was the one who sent Fatima first, then she went on her own. And he used it as evidence that the division was obligatory upon him.

And Allah knows best .