[3] In Shia Islam, however, Fatima's (miscarriage and) death are said to have been the direct result of her injuries during a raid on her house to subdue Ali, ordered by Abu Bakr.

[33] Alternatively, a number of Twelver Shia sources state that Zainab, Ruqayyah, and Umm Kulthum were adopted by Muhammad after the death of their mother, Hala, a sister of Khadija.

[43] There is Sunni and Shia evidence that some of the companions, including Abu Bakr and Umar, had earlier asked for Fatima's hand in marriage but were turned down by Muhammad,[44][14][45] who said he was waiting for the moment fixed by destiny.

[3][63] There is another version of this hadith in the canonical Sunni collection Musnad Ahmad Ibn Hanbal, in which Muhammad lauds Ali as the first in Islam, the most knowledgeable, and the most patient of the Muslim community.

[64] Nasr writes that the union of Fatima and Ali holds a special spiritual significance for Muslims, as it is seen as the marriage between the "greatest saintly figures" surrounding Muhammad.

[65][45] However, al-Miswar ibn Makhrama, a companion who was nine when Muhammad died, appears to be the sole narrator of an alleged marriage proposal of Ali to Abu Jahl's daughter in Sunni sources.

[8] Her gait was also similar to the prophet's, according to Veccia Vaglieri, who also argues that Fatima must have enjoyed good health on the account of bearing multiple children, her arduous house chores, and her journeys to Mecca.

[3] In contrast, the Sunni al-Khwarazmi relates from the prophet that, "If beauty (husn) were a person, it would be Fatima; indeed she is greater," while some Shia authors have likened her to a human houri.

[72][73][4] Fatima died within six months of her father and her death at a young age is subject of intense controversy with allegations against Abu Bakr and his ally Umar,[14][4] as detailed below.

[74] As part of a peace treaty with a Jewish tribe, half of the agricultural land of Fadak was considered fay and belonged to the prophet, in line with verse 59:6 of the Quran.

[74] The revenue of Fadak largely supported needy travelers, the poor, military expeditions, and Muhammad's family,[74] who were forbidden from receiving general alms.

[79] Abu Bakr, however, did not find their testimonies sufficient to establish the ownership of Fatima,[74] requiring two men or one man and two women as witnesses per Islamic law.

[77][83] In his al-Tabaqat al-kubra, the Sunni traditionist Ibn Sa'd (d. 845) furnishes the hadith of inheritance with two chains of transmission which include numerous prominent companions of Muhammad, such as Umar, Uthman, and Zubayr.

[86] Along these lines, Sajjadi writes that all (credible) versions of this hadith are narrated from Abu Bakr, his ally Umar, his daughter Aisha, and Malik ibn Aus Al-Hadathan,[74] though some primary sources have disputed whether the last one was a companion of Muhammad.

[99] Madelung suggests that the caliphate of Abu Bakr was inherently inconsistent with maintaining the privileged status of Muhammad's kin and applying the Quranic rules of inheritance to them.

[128] It appears that only his wife Fatima and their four small children remained on his side, writes Hazleton,[129] in line with a statement to this effect attributed to Ali in Nahj al-balagha.

[141] For the latter, considering that al-Mufid writes about violence against Fatima elsewhere, Khetia suspects that he refrained from controversial topics in his Kitab al-Irshad to render it accessible to most Twelvers without provoking the anger of Sunnis.

[137] Khetia believes that there are known instances where sensitive information has been censored by Sunni authors, such as the prominent jurist Abu Ubayd al-Salam (d. 837), who was possibly concerned with the righteous representation of Muhammad's companions.

[113][107] When it became clear that Muslims did not broadly support his cause, Ali is said to have relinquished his claims to the caliphate for the sake of the unity of a nascent Islam,[156][157][158] which faced internal and external threats, according to Mavani.

[159] In reference to Abu Bakr's caliphate, Madelung writes that a poem later began to circulate among the Banu Hashim ending with, "Surely, we have been cheated in the most monstrous way.

[168] In particular, the Isma'ili jurist al-Nu'man similarly reports a hadith from the fifth Imam to the effect that "whatever had been done to her by the people" caused Fatima to become bedridden, while her body wasted until it became like a specter.

[170] In particular, the Twelver Shia believe in the redemptive power of the pain and martyrdom endured by the Ahl al-Bayt, including Fatima, for those who empathize with their divine cause and suffering.

[21][171][172] Multiple sources report that Fatima never reconciled with Abu Bakr and Umar,[134][173][107][15] partly based on a tradition to this effect in the canonical Sunni collection Sahih al-Bukhari.

[178] In Shia sources, her wish for a secret burial is viewed as a sign of the disassociation of Muhammad's daughter with the Muslim community who largely failed to support her against Abu Bakr.

[179] The prominent Twelver traditionist al-Tusi (d. 1067) reports an account of the burial that vividly describes the suffering of Ali after the death of his wife, attributed to their son Husayn.

[199][200] On the same occasion, Muhammad is also believed to have referred to them as the Ahl al-Bayt, according to Shia and some Sunni sources,[201][200] including the canonical Sahih Muslim and Sunan al-Tirmidhi.

[212] The canonical Sunni collection Sunnan al-Tirmidhi reports that Muhammad limited the Ahl al-Bayt to Ali, Fatima, and their two sons when the verse of purification was revealed to him.

[213] In the event of mubahala, Muhammad is believed to have gathered Ali, Fatima, and their sons under his cloak and referred to them as the Ahl al-Bayt, according to Shia and some Sunni sources,[201][200] including the canonical Sahih Muslim and Sunan al-Tirmidhi.

[202] Veccia Vaglieri writes that Muhammad recited the last passage of the verse of purification every morning when he passed by Fatima's house to remind her household of the fajr prayer.

[242] While Fatima has been revered as an ultimate archetype for Muslim women,[4] she has also gained a modern importance as a symbol for the female freedom fighter and the defender of the oppressed.