The narration was translated as follows:
“abu tufail says that when holy prophet asws died, bibi fatima asws sent a messenger to abu bakar and asked him
are you the heir of holy prophet asws or his family?
he replied: heir of holy prophet asws are his family
so she asked: where is the part of holy prophet?
he said: i heard holy prophet asws myself that when allah makes his prophet eat something, and then calls him back; then the right of its control is with the one who is the caliph of time; so i consider it appropriate to distribute it amongst muslims;
upon hearing this all, bibi fatima asws said: you know better what you heard;”
The screenshot presented by Slave of Ahlubait includes the statement by Ibn Katheer who said: “The wordings of this narration have nakara (are objectionable) and are strange.”
Al-Albani commented in Irwa Al-Ghaleel: “This narration’s chain is hasan and the narrators are trustworthy except that Ibn Jumai’, who happens to be [Al-Waleed bin Abdullah] bin Jumai’ is weakened by some because of his dhabt.”
The narration contains a contradiction, since it is the only narration that includes Abu Bakr saying that the family of the Prophet – peace be upon him – inherit from him, while all the other narrations and the historical reality show that nobody inherited anything from him, but everything went to charity. What makes it stranger is that Fatima, at the end of the narration, accepts Abu Bakr’s claim that he will take control, a minute after he admitted that the Prophet’s inheritance is to be given to his heirs.
There is no doubt that the root of the confusion is Al-Waleed bin Jumai’.
Upon further research, we find that there is a similar narration in Musnad Ahmad #57, that contains similar information, but without the contradiction. Abu Salama narrates that Fatima asked Abu Bakr, “Who would inherit from you if you died?” He replied, “My children and family.” This fits in more with the narration of Ibn Jumai’ in which she asks, “Who inherited the Prophet – peace be upon him – ?” In which he responded, “His family.”
However, this narration is also weak since Abu Salama did not hear from Abu Bakr or Fatima, so the narration is disconnected.
Yet, this narration is more acceptable than the narration of Ibn Jumai’ since it does not contradict the historical reality and does not include contradictions.