بسم الله الرحمن الرحيم

‎اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ

In the article Was Abū Bakr Alone in Angering Fātimah?, the author of LeftShiism quotes three hadith in order to suggest that Imam 'Alī (؏) had also angered Syeda Fātimah (؏) in the past, so Abū Bakr cannot be faulted for the same by the Shi'a. I will quote his translations in italics before responding to them in normal text.

The first hadith he references is the following from Ilāl al-Sharā'ī by Shaykh al-Sadūq:

Translation: "A miserable of the miserables came to Fātimah, the daughter of the Messenger of Allāh, and said, 'Did you not know that 'Alī proposed to marry the daughter of Abū Jahl?' She said, 'Is it true what you say?' He said three times, 'What I say is true.' Jealousy entered into her (heart) to an extent she could not control, for Allāh has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murābit and Muhājir in the way of Allāh. Fātimah’s anger became severe and she remained thinking about it until night ... she moved to her father’s residence. 'Alī came to his residence and did not see Fātimah and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allāh willed, and he collected some of the sand in the Masjid and laid on it. When the Prophet saw how sad and anguished Fātimah was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making rukū' and sujūd, and after every time he completed two rak'ā he made dū’ā that Allāh remove what Fātimah had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said, 'O daughter, rise!' So she rose and the Prophet carried al-Hassan and she carried al-Husayn and took hold of Umm Kulthoum’s hand until they reached 'Alī while he was sleeping. The Prophet put his foot on 'Alī, pinched him, and said, 'Rise Abū Turab! You have disturbed many a resting person. Call for me Abū Bakr from his house and Umar from his Majlis and Talhāh.' So 'Alī went and got them from their houses and they gathered around the Messenger of Allāh. The Messenger of Allāh then said, ''O 'Alī! Do you not know that Fātimah is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allāh, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death'.”

In this case the translator has deliberately left the continuation of the hadith and did not translate it as it makes his argument void. The continuation goes as follows: "'O 'Alī! Do you not know that Fātimah is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allāh, and whoever disturbs her after my death then it is as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then it is as if he has disturbed her after my death.' 'Alī (؏) said, 'Yes O' Messenger of Allāh.' He (the Prophet ﷺ) said, 'What has made you do that?' 'Alī (؏) replied, 'I swear by the One who sent you as a prophet in truth, I have not done what has reached her (i.e. propose to the daughter of Abū Jahl).' The Prophet (ﷺ) said, 'You have spoken the truth, and you are correct.' Fātimah (؏) rejoiced with that and smiled such that the gap [of her teeth] was visible."

Therefore we see that the whole proposal to the daughter of Abū Jahl is a lie as is proven by the very narration he quoted, whereas it is a fact of history that Abū Bakr usurped the property of Fadak. The author has clearly tried to mislead non-Arabic readers through leaving out the continuation of the narration.