Fadak in the Early Islamic History

A. The rule of annulment of inheritance from prophets made by the Holy Prophet (S.A.W.), in other words, that the property of the Holy Prophet (S.A.W.) is a part of the public treasury and belongs to all Muslims. This was claimed by the first Caliph Abu Bakr, and was rejected by his successors, both by the next two caliphs (Umar and Uthman), and by the Umayyads and the Abbasids. We must consider that the lawfulness and rightfulness of their caliphate depended upon the correctness and the lawfulness of the first caliph and his actions.
B. Imam Ali (as) and the descendants of Fatimah never had any hesitation regarding the rightfulness and justifiability of their claim. They insisted and confirmed that Fatima (as) had always been right and that Abu Bakr's claim had always been rejected, and they did not yield to the false claim.
C. Whenever one of the Caliphs made a decision to put into effect Allah's command, in regards to Fadak, to observe justice and equity, and to restore the right to the entitled one in conformity with Islamic rules, he used to return back the Fadak to the descendants of Fatima (as) and to hand it over to them.
1. Umar was the most harsh person in keeping Fatima (as) from Fadak and her inheritance as he himself confessed:
When the Messenger of Allah (S.A.W.)died I came along with Abu Bakr to Ali ibn Abu Talib, and said: ' What do you have to say about what has been left by the Messenger of Allah? ', He replied: ' We have the most rights with the Holy Prophet (PBUH&HF). ' I (Umar) said: ' Even those properties of Khaibar? ' He said: ' Yes, even those of Khaybar. ' I said : ' Even those of Fadak? ', He replied: ' Yes, even those of Fadak.' Then I said: 'By Allah, we say no, even if you cut our necks with saws.'
Sunni reference:
- Majma al Zawaid, vol 9 pp 39-40
As mentioned in the previous article, Umar took the document of Fadak and tore it up. But when Umar became caliph (13/634-23/644) he gave back the Fadak to the inheritors of the Holy Prophet (PBUH&HF). Yaqut al Hamawi, the famous historian and geographer, following the event of Fadak said:
Then, when Umar ibn al Khattab became the caliph and gained victories and the Muslims had secured abundanr wealth (i.e the public treasury satisfied the caliphate's needs), he made his judgement contrary to that of his predecessor, and that was to give it (Fadak) back to the Prophet's heirs. At that time Ali ibn Abi Talib and Abbas ibn Abd al Muttalib disputed Fadak.
Ali said that the Holy Prophet(S.A.W.) had bestowed it on Fatima (as) during his life time. Abbas denied and used to say, 'This was in the possession of the Holy Prophet(S.A.W.), and I am sharing with his heirs.' They were disputing this with among each other and asked Umar to settle the case: 'Both of you are more conscious and aware to your problem; but I only give it to you.' [See note for this para]
Sunni references: - Mujam al Buldan, vol 4 p 238-9
- Wafa al Wafa, vol 3 p 999
- Tadhib al Tadhib, vol 10 p 124
- Lisan al Arab, vol 10 p 473
- Taj al Arus, vol 7 p 166
[ Note: The last part of the historic event has been inserted after wards to demonstrate the matter of inheritance by the brother of the deceased or the paternal uncle of the deceased when he has no sons. This problem is a matter of dispute between Islamic Sects. The judicial and the jurisprudential discussion is separate from our goal. We are only discussing the matter historically.
Abbas had no claim in this case because he had not shown that he had a share in this property, nor did his descendants consider it to be among their assets even when they had become caliphs and were reigning. They owed this estate either in their position as Caliphs, or they used to return it to the descendants of Fatima (as) when they had decided to be just governors. ]
2. When Uthman ibn Affan became the caliph after the death of Umar he granted Fadak to Marwan ibn al Hakam, his cousin, and this was one of the causes of the vindictive feelings among the Muslims towards Uthman, which ended in the revolt against him and his murder.
Sunni references:
- as Sunan al Kubra, vol 6 p 301
- Wafa al Wafa, vol 3 p 1000
- Sharah, ibn Al Hadid, vol 1 p 198
- al Maarif, al Qutaybah, p 195
- al Iqd al Farid, vol 4 p 283, 485
- at Tarikh, Abul Fida, vol 1 p 168
- Ibn al Wardi, vol 1 p 204
In this way Fadak fell into the possession of Marwan; he used to sell crops and products for at least ten thousand dinars per year, and if in some years its income decreased, this drop was not very pronounced. This was its usual profit until the time of the Caliphate of Umar ibn Abd al Aziz (in 100.718).
Sunni references:
- Tabaqat, Ibn Sa'ad, vol 5 p 286-7
- Subh al Asha, vol 4 p 291
3. When Muawiyah ibn Abu Sufyan became the Caliph, he became the partner with Marwan and others in Fadak. He allotted one third to Marwan, and one third to Amr ibn Uthman ibn Affan and one third to his son, Yazid. This was after the death of Imam Hasan (as). In the words of the Sunni historian, Yaqubi
To make angry the progeny of the Holy Prophet.
Sunni reference:
- at Tarikh, Yaqubi, vol 2 p 199
It was in the possesion of the three above mentioned persons until Marwan became Caliph and then he completely took over possession over it. Then he donated to his two sons, Abd al Malik and Abd al Aziz. Then Abd al Aziz donated his share to his son (Umar ibn Abd al Aziz).
4. When Umar ibn Abd al Aziz becmae the Caliph he delivered a lecture and mentioned that: 'Verily, Fadak was among the things that Allah had bestowed on His Messenger, and no horse, nor camel was pricked against it.'
As he mentioned the case of Fadak during the past caliphates he said:
Then Marwan gave it to my father and to Abd al Malik. It became mine and and al Walids and Sulaymans (two sons of Abd al Malik). When al Walid became caliph I asked him for his share and he gave it to me. Then I gathered the three parts and I possess no property more preferable to me than this. Be witness that I returned it to its original state.
He wrote this to his governor in Medina (Abu Bakr ibn Muhammad ibn Amr ibn Hazm) and ordered him to carry out what he had declared in the speech be delivered. Then Fadak came into the possession of the children of Fatima (as).
This was the first removal of oppression by returning Fadak to the Children of Ali (as).
Shia reference:
- al Awail, Abu Hilal al Askari, p 209
5. When Yazid ibn Abd al Malik became caliph (101/720-105/724) he seized Fadak and they (the children of Imam Ali (as)) were dispossessed. It fell into the possession of the Banu Marwan as it had been previously. They passed it from hand to hand until their caliphate expired and passed away to Banu al Abbas.
6. When Abul Abbas Abdullah as Saffah became the first caliph of the Abbasid Dynasty (132/749-136/754) he gave back Fadak to the Children of Fatima (as) and submitted it to Abdullah ibn al Hasan ibn al Hasan ibn Ali ibn Abi Talib.
7. When Abu Jafar Abdullah al Mansur ad Dawaniqi (136/754-158/775) became the calpih, he seized Fadak from the children of Fatima (as).
8. When Muhammad al Mahdi ibn al Mansur became caliph (158/775-169/785) he returned Fadak to the children of Fatima (as).
9. The Musa al Hadi ibn al Mahdi (169/785-170/786) and his brother Harun ar Rashid (170/786-193/809) seized it from the descendants of Fatima (as) and it was in the possession of Banu al Abbas untill the time that al-Mamun became the Caliph (193/831-218/833)
10. al Mamun al Abbasi gave it back to the descendants of Fatima (as). It is narrated through al Mahdi ibn Sabiq that:
al Mamun one day sat to hear the complaints of the people and to judge in cases. The first utter complaint which he received caused him to weep when he looked at it. He asked where the attorney of Fatima (as), daughter of the Holy Prophet (S.A.W.)was? An old man stood up and came forth, arguing with him about Fadal and al Mamun also argued with him until he overcame al Mamun.
Shia reference:
- al Awail, p 209
al Mamun summoned the Islamic Jurisprudents and interrogated them about the claim of Banu Fatima. They narrated to al Mamun that the Holy Prophet (S.A.W.)gifted Fadak to Fatima (as) and that after the death of the Holy Prophet(S.A.W.), Fatima (as) demanded Abu Bakr to return Fadak to her. He asked her to bring witnesses to her claim regarding the gift. She brought, Ali, al Hasan, al Hussain and Umm Ayman, as her witnesses. They witnessed the case in her favor. Abu Bakr rejected their witness. Then al Mamun asked the scholars: 'What is your view about Umm Ayman?' They replied:'She is a woman to whom the Holy Prophet (S.A.W.)bore witness that she is an inhabitant of Paradise.' al Mamun disputed at length with them and forced them to accept the arguments put forth by proofs till they confessed that Ali, al Hasan, al Hussain and Umm Ayman had witnessed only the truth. When they unanimously accepted this matter, he restored Fadak to the descendants to Fatima (as).
Sunni reference:
- at Tarikh, al Yaqubi, vol 3 p 195-96
11. During the period of al Mamun's caliphate Fadak was in the possession of Fatimah's descendants, and this was confirmed during the caliphate of al Mutasim (218/833-227/842) and al Wathiq (227/842 - 232/847).
12. When Jafar al Mutawakkil became the caliph (232/847-247/861), the one among them who was marked as an archenemy of the progeny of the Holy Prophet (PBUH&HF), both of those alivce and of those dead, gave the order to recapture Fadak from the descendants of Fatima (as).
Shia references:
- Kashf al Ghumnah, vol 2 p 121-2
- al Bihar, vol 8 p 108
- Safinah al Bihar, vol 2 p 351
13. When al Mutawwakil was killed and al Muntasir (his son) succeeded him (247/861-248/862), he gave the order to restore Fadak to the descendants of al Hasan and al Husayn and delivered the donations of Abu Talib to them and this was in 248/862.
Sunni references [ For 3 - 13 ]
- Futuh al Buldan, vol 1 p 33-8
- Mujam al Buldan, vol 4 p 238-40
- at Tarikh, Yaqubi, vol 2 p 199, vol 3 p 48, 195-96
- al Kamil, Ibn Atheer, vol 2 p 224-225, vol 3 p 457, 497, vol 5 p 63 vol 7 p 116
- al Iqd al Farid, vol 4 p 216, 283, 435
- Wafa al Wafa, vol 3 p 999-1000
- al Tabaqat al Kabir, vol 5 p 286-7
- Tarikh ul Khulafa, p 231-32, 356
- Muruj ad Dhahab, vol 4 p 82
- Sirah Umar ibn Abd al Aziz, Ibn al Jawzi, p 110
- Sharah, ibn Al Hadid, vol 16 p 277-78
14. It seemed that Fadak was recaptured from the descendants of Fatima (as) after the death of al Muntasir, because Abul Hasan Ali ibn Isa al Iribili (died 692/1293) mentioned:
al Mutadid (279/892-289/902) retured Fadak to the descendants of Fatima.
Then he mentioned that al Muqtafi (289/902-295/908) seized it from them. It is said also that al Muqtadir (295/908-320/932) returned it to them.
Shia references:
- Kash al Ghummah, vol 2 p 122
- al Bihar, vol 8 p 108
15. After this long period of recapturing and restoration, Fadak was returned to the possession of the usurpers and their heirs as it seems, no further mention was made in History and the curtain fell!
Is it (then that) the judgement of (the times of pagan) ignorance they desire? And who (else) can be better than Allah to judge for a people of assured faith. [ 5 : 50 ]
Ref: Imam Reza Network

12 Questions Concerning Fadak

12 Questions Concerning Fadak
Verses of Koran and historical documents reveal that the land of Fadak situated near the Fort of Khaibar, formerly belonging to the Jews, was the personal property of the Holy Prophet (p.b.u.h). It was neither a government property owned by the treasury nor was it war booty. The seventh verse of Surah Hashr, explains the point in detail:
“Whatever Allah has restored to His Apostle from the people of the towns, it is for Allah and for the Apostle, and for the near of kin and orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you...” (59: 7)
Fadak was a piece of land that had come in possession of the Prophet (p.b.u.h) without waging a war. In the seventh century, the people of that place had handed it over to the Muslims fearing reprisal. As it was given voluntarily, this land automatically became the personal property of the Holy Prophet (p.b.u.h), and had nothing to do with the government. The fact was accepted by many commentators and historians. For reference, we are quoting a few names: Bilazaris ‘Futuh al-Bildaan’; Shaykh Shahabudin Hamui in ‘Mojam al-Bildaan’ under the word ‘Fadak’; Mohammad Ibn Jurair Tabari in his ‘Tarikh al-Umam wal Molook’, vol.3, p. 14; Ibn Atheer in ‘Al-Kaamil’, vol.3, p.221; Ibn Abil Hadeed in ‘Sharh-e-Nahjul Balagha’, vol. 16, p.210
All the Sunni commentators while explaining the 28th verse of Surah Bani Israel state that the Holy Prophet (p.b.u.h) had gifted Fadak to Janabe Fatima Zahra (p.b.u.h). Thus, automatically it becomes the personal property of Hazrat Fatima Zahra (p.b.u.h). Just to prove our point, the following books may be referred to: Suyooti’s ‘Durrul Mansoor’, vol. 5, p.273; Hakim-e-Haskani’s ‘Shawaahed ut-Tanzeel’, vol. 1, p.240. Both these authors have quoted from Abu Saeed Khudri and Ibn Abbas. Also, the following learned men have explained and confessed that the Holy Prophet (p.b.u.h) has gifted Fadak to Fatima Zahra (p.b.u.h): Qazi Abdul Jabbar Motazali, Yaqoote Hammui, Ibn Abil Hadeed, Abdul Fattah Abdul Maqsood-e-Misri, etc…
After receiving Fadak from the Holy Prophet (p.b.u.h), Fatima Zahra (p.b.u.h) had appointed her own employees there. Thus Fadak remained of the Prophet (p.b.u.h). The first Caliph could not bear to see Fadak in the hands of Fatima (p.b.u.h). So he sent his henchmen to Fadak to drive away the appointees of Fatima Zahra (p.b.u.h) and grabbed possession. Ameeral Mo’mineen Hazrat Ali (p.b.u.h) has penned a very meaningful sentence in his book Nahjul Balagha saying that “Under the sky what we were having was Fadak”, which proves that the due to Ahlul Bayt was not given. Whereas how many people have applied their charitable disposition and broad based outlook? Of course, God is an Excellent Arbiter. (Nahjul Balagha, Letter no. 45).
Janabe Fatima Zahra (p.b.u.h), protesting against the step of the government went to the Mosque. There she sat behind the curtain and addressed the first Caliph in the presence of all the people. She questioned him and put up a claim for the return of Fadak, that was given to her by the Holy Prophet (p.b.u.h) and that it had become her property. The first Caliph did not entertain her claim and refuted it by saying that the Prophet (p.b.u.h) had not gifted it to her, and asked her to produce witnesses to the effect that Fadak was her property. Janabe Fatima (p.b.u.h) then produced six witnesses three males and three females, comprising Hazrat Ali (p.b.u.h), Imam Hasan (p.b.u.h), Imam Husain (p.b.u.h), Ummul Mo’mineen Janabe Umme Salma, Umme Aiman, maid of the Holy Prophet (p.b.u.h) and Asma Binte Umais, the wife of the first Caliph himself (may God be pleased with her). The first Caliph did not accept the testimony of these witnesses and continued his occupation of Fadak. Even after adopting this attitude the first Caliph could not gain much because firstly the Holy Prophet (p.b.u.h) himself had given it to her. Second, because she (Fatima (p.b.u.h)), being the only daughter of the Prophet (p.b.u.h), it was her parental inheritance. She had to advance the plea of inheritance because her first plea was not accepted by the first Caliph. At this juncture, the Caliph recited a tradition on his own authority (without substantiating it from any source) saying that, “We prophets do not leave behind any property, and if at all something remains, it belongs to all Muslims.” Janabe Fatima (p.b.u.h) took exception to it, and contradicted the authenticity of this tradition and said it is against the spirit of the Qur’an. Qur’an on numerous places had said about the worldly property of the prophets. When Fatima (p.b.u.h) could no longer bear the Caliph’s obstinacy, she returned home displeased. After that incident, she never spoke with both first and second Caliphs. According to Ibn Qutaybah (‘Al-Imamah wal-Siyaasah’), she cursed them after every prayer. And during her last days, she had requested Hazrat Ali (p.b.u.h) not to permit these persons to accompany her funeral. Keeping all this in mind, some questions would automatically arise in the minds of decent persons who believe in truth and justice. We therefore, would like to pose a few questions:
1. Regarding the claim of Fadak, the claim of Fatima (p.b.u.h) was enough because Janabe Fatima (p.b.u.h) is the main spirit of the verse of Tatheer. She would never talk or utter anything which is not true and correct. Under these circumstances, non-acceptance of her claim tantamount to casting aspersions on Ayat Tatheer wherein God had certified the purity of the characters of the persons of the Cloak.
2. Why the witnesses of Hazrat Ali (p.b.u.h) and others were not accepted when the Holy Prophet (p.b.u.h) had repeatedly said, “Wherever Ali (p.b.u.h) goes, Truth goes with him.” Ayat Tatheer was revealed in connection with Hazrat Imam Hasan and Imam Husain (p.b.u.h). Were not these two princes, the leaders of the youths of Paradise? Why the witness of Umme Salma, may God be pleased with her, and Umme Aiman, was not accepted even thought they were among those promised paradise by the Holy Prophet (p.b.u.h)? Whether the Qur’an for giving witness was not complete? No, because the witness of two men and one woman or two women and one man was enough to complete the Qur’an. Were the witnesses not the upholders of justice? Leave alone the question of being upholders of justice, their infallibility personified.
3. Before arriving at the decision, the witnesses of Janabe Fatima (p.b.u.h) were driven out. Why? Whether this act was not to be construed as tyrannical or that of high-handedness?
4. This is an undisputed act of Muslim Law that whoever is in possession of anything, be it a property or anything else, it belongs to the person who is in possessing of it. He would simply say under the oath that a certain property belongs to him. Moreover, witnesses are required by the party who is claiming and not by the one who is having the property in his possession. Under this law calling for witness does not conform to the requirements of Justice. Thus, calling for witnesses from Fatima Zahra (p.b.u.h) was not right. Her responsibility was to simply say an oath. Presenting witnesses was the duty of the first Caliph. Why then Islamic law was tampered with and circumvented?
5. On many occasions, the first Caliph had agreed to the problems presented by the companions of Prophet (p.b.u.h) without calling for witnesses. For instance, once Janab Jabir came to the Caliph saying that the Prophet (p.b.u.h) had promised that he would pay him some amount.
The first Caliph paid him one thousand five hundred dirhams without calling for witnesses. Similarly, once Abu Basheer Maazani had said that the Prophet (p.b.u.h) had promised to pray him some amount. The Caliph paid him 1400 dirhams (Sahih Bukhari).
Then what was the reason, that in these cases no witnesses were called for. In some cases only companionship of Prophet (p.b.u.h) was enough for consideration. But, in the case of the Prophet’s daughter why witnesses were required? There were the very persons about whom the verse of Tatheer was revealed.
6. When Fadak was not considered as a property of Fatima (p.b.u.h), why then on previous occasion the first Caliph had issued a certificate of property in her favour, when earlier she had represented in the matter? Why then the second Caliph seeing the certificate in the hands of Fatima (p.b.u.h) had torn it into pieces and had spat on it? (Sharh Nahjul Balagha, of Ibn Abil Hadeed vol. 16, p.174; Seera Halbiya, vol. 3, p.362)
When Fadak was not the property of Janabe Fatima (p.b.u.h), why was it given to her in the first instance? And if at all it was hers, why was it usurped?
7. If the first Caliph was right in the case of Fadak, then why did he repeatedly repent at the time of remembering Fadak? And why he himself was ashamed of his own act?
8. The tradition that was quoted by the first Caliph for not conceding Fadak was clearly against the spirit of the Qur’an. In Qur’an, there is reference to the property of Sulaiman, Dawood, ‘Aal-e-Yaqub, Zacharia and Yahya – all of them were prophets and property holders (Surah Naml, verse 16; Surah Mariam, verse 46).
Apart from the above, Janabe Fatima Zahra (p.b.u.h) was infallible, virtue and honest. Why then her statement was not taken as true? The tradition recited by the first Caliph was not conforming to spirit of Koran and teachings, and hence, cannot be accepted. Why then was Fatima Zahra (p.b.u.h) deprived and denied her own property?
9. If it is true, that the Messenger of Allah had not let any property and if at all there is any, it belongs to the government or to all Muslims, why then the wives of the Prophet (p.b.u.h) specially Abu Bakr’s daughter, Ayesha, were not told to vacate possession of their premises? This was also the property left by the Prophet (p.b.u.h). Whether the denial of the right of property was applicable only to Janabe Fatima Zahra (p.b.u.h)?
10. If the property left by the Holy Prophet (p.b.u.h), does not belong to any particular person, then why did Abu Bakr seek permission only from his own daughter, Ayesha, for getting buried besides the Prophet (p.b.u.h)?
If at all the inheritance of property is considered, the wives are not entitled to get a share in it. At the most they can have residential rights. If the property rights are accepted, in the presence of children, a wife’s share is only 1/8th. And in this very 1/8th only, all wives would get equal share. If it is to be distributed among nine wives, the share of each wife would come to 1/72. In this way, Ummul Mo’mineen, Ayesha could give permission only up to her own share. Why other were not approached and consulted?
11. If it is accepted that the Holy Prophet (p.b.u.h) did not gift Fadak to Janabe Fatima (p.b.u.h) and that there was no property belonging to the Holy Prophet (p.b.u.h), even then, why were the Ahlul Bayt deprived of the Khums of the Khaibar and the wars? Has Qur’an not ordained to pay Khums to all your relatives (Zul Qurba) (Surah Tawba: 41, Surah Isra: 28)? In regards to booty, the question of inheritance does not arise.
12. Had the argument and the stand of the Khilafat been right regarding Fadak, then why Omar II, Omar bin Abdul Aziz, Omavi, Saffah, Mehdi and Mamoon Abbasi, had made offers to return Fadak to the progeny of Janabe Fatima (p.b.u.h)?
If it was the property of all followers of Islam, then why the third Caliph gave it to Marwan? After that, Muavia distributed it amongst his son, Hakam’s son, the son of Osman?
Thereafter, why was it retaken into possession by Yazid bin Abdul Malik, Mansoor Dawaaneqi and Mutawakkil Abbasi? (Bukhari vol.5, p.3; Tarikh of Ibn Atheer vol.5, p.288, vol.9, p.200)
The truth is that Fadak belonged to Fatima (p.b.u.h) and was her right. But the government usurped it, most probably for the reason that the land was fertile and populated. Its income was quite good, and it was the base of the economic resources of Ahlul Bayt. Or it was a step towards weakening the economy of Ahlul Bayt and to ease them out from religion and political mainstream.
Anyway, those who possess absolute faith in Qur’an and obey its orders, taking it as their bounded duty and for those who take Fatima (p.b.u.h) as the meaning of ‘Ayat Tatheer’ and who consider Mubahala as the evidence of her truthfulness and take Surah Hal ‘Ataa in the light of her exalted character and purity, they are sure that in respect of Fadak, Janabe Fatima (p.b.u.h) was absolutely right and that it was her due. In the words of Qur’an, “After truth, there is nothing but erring.”
“When they are told not to commit corruption in the land, they reply, “We are only reformers.” They are corrupt but do not realize it. When they are told to believe as everyone else does, they say, “Should we believe as fools do?” In fact, they are fools but they do not know it.” (Holy Qur’an)
Ref: Fetrat

Fadak during the Abbasid Reign

Adopted from the book : "Fadak in History" by : "Shahid Muhammad Baqir as-Sadr"
Abul Abbas as-Saffah,the first Abbasid caliph,gave Fadak back to Abdullh bin al-Hassan bin al-Hussayn bin Ali bin Abu Talib.Then Abu Ja'far al-Mansour seized it during his reign from al-Hassan's family.Al-Mahd bin al-Mansour gave it back again to the Fatimites, whereas Musa bin al-Mahdi seized it again from them.1
It remained in the Abbasid 'hands until al-Ma'moon came to the caliphate in 210 AH and gave it back to the Fatimites.He wrote tohis wali of Medina Qathm bin Ja'far; "Amirul mu'mineen (al-Ma'moon) in his position to thereligion of Allah and the caliphate of the prophet and his kindship with him worthier to obey the prophet's Sunna and to carry out his orders.He has to SUPmit to those,whom the prophet had donated or gifted with gifts or charities. Amirul mu'mineen looks forword to the blessings of Allah and His safeguard and to be able to do what may bring him closer to Allah.The prophet had given Fadak to Fatima and that was a very will-known matter without any doubt about it among the prophet's family. She kept on claiming that Fadak was hers and she was the worthiest to be believed.Amirul mu'mineen thinks that he has to give it back to Fatima;s heirs approaching to Allah by achieving His justice and to be fixed in his books and to be sent in letters to his walis. It it was announced in every season (of hajj) after the death of the prophet (s) that whoever had a charity, a gift or he was promised of that, he was to mention that and to be granted what he was promised of, so Fatima was worthier to be believed in her claim about what the prophet had granted her.Hence amirul mu'mineen writes to al-Mubarak at-Tabari ordering him to give Fadak back to the heirs of Fatima,the daughter of prophet, with all of its limits, rights, slaves, yields and others relating to it.It is to be given to Muhammad bin Yahya bin al-Hussayn bin Zeid bin Ali bin al-Hussayn bin Ali bin Abu Talib and Muhammad bin Abdullah bin al-Hassan bin Ali bin al-Hussayn bin Ali bin Abu Talib,whom amirul mu'mineen entrusts with to be responsible of it to and to hand it over to its possessors.know well that this is the opinion of amirul mumineen and this what Allah has inspired to him with obeying him and to be closer to him and his messsenger (s). Try to inform of it and treat Mohammad bin yahaya and mohammad bin Abdullah as you treated al-mubarak at-tabari before.Help them to repair it and improve its yields insha Allah. With my salaam."2
When al-Mutawakkil became the caliphate ,he seized the Fadak from Fatimites and gave it to Abdullahi bin Omar al-Baziyar.It had eleven date palms planted by the holy hands of the prophet himself.Abdullah bin Omar al-Baziyar sent a man called Bishran bin Abu Umayya ath-Thaqafi to Medina.He cut off those date-palms when he came back to Basra. He was affilicted with hemiplegia.3
The reletion between the Fatimites and Fadak ended in the days of Mutawakkil when he donated it to Abdullahi bin Omar al-Baziyar.4
This was a summary account about the confused history of Fadak which was woven by the inclination and formed by the fancias according to what was required by the covetousnes and the temporary policies. In spite of that,history did not miss moderation and fairness in some different times and circumstances where Fadak was given back to its real possessors.It was noticeable that problem of fadak took a great importance in the Islamic soceity and the rulers' attention.
Hence you see that its solution differed according to the different policy of the state and SUPmitted to the mainstream of the caliph towards the prophet's family directly. If the caliph had a fair look and moderate thought,he would give Fadak back to the Fatimites but if he was not so, seizing Fadak was on the top of the caliph's list of the priorities.
Ref: Rafed

Fadak Becomes the Prophet's Personal Property

Since the reason which motivated the inhabitants of Fadak to transfer its possession to Allah's Messenger was fear of the Muslims after they had conquered Khaibar, this Property became the sole possession of the Prophet (P.B.U.H). This conforms to Allah's decree in Holy Quran:
"What Allah has bestowed on His Apostles (and taken away) from them for this (which) ye made no expedition with either calvary or camelry: But Allah gives power to His Apostles over any He pleases: and Allah Has power over all things."
There was no dispute between the Muslims that Fadak belonged to the Prophet (P.B.U.H); rather, the disagreement was related to how much Fadak had the Jews granted him as part of the peace settlement. Thus, it is strange to hear Abu Bakr narrate a tradition from the Prophet saying:
"We the group of Prophets do not inherit, nor are we inherited; what we leave is for alms!! Because, had the Prophet (P.B.U.H) actually said so (which is doubted), how did Abu Bakr understand from this saying that Fadak did not belong to him (P.B.U.H). There is clear contradiction in Abu Bakr's arguments.
Therefore, after realizing beyond doubt that Fadak was the personal Property of Allah's Messenger (P.B.U.H), it is appropriate to inquire as to what he did with it? But the answer is clear. He (P.B.U.H) granted it to Fatima (AS) before his death. In other words, Fadak became the personal property of Lady Fatima Zahra (AS). Moreover, it is not for anyone to object to the Prophet for granting his own Property to any person he wished-including is daughter.
Moreover, the following factors can be cited as proofs that the Prophet (P.B.U.H) granted Fadak to his noble daughter (AS):
1. Fatima's saying to Imam Ali (AS):
"This is Ibn Abu Quhafa snatching away my father's grant to me."
2. Fatima Zahra's saying to Abu Bakr:
"Surely Fadak was granted to me by my father, the Messenger of Allah (P.B.U.H)"
Especially in light of the fact that her infallibility prevents her from uttering falsehood or from demanding that which does not belong to her.
3. Ali (AS), the infallible Imam, would not allow his wife to demand something which did not belong to her.
4. Imam Ali (AS) wrote in his letter to Uthman Ibn Hunaif:
Yes! Fadak was the only land from that which was under the heavens, in our hands; but the inclinations of certain men lusted for it and the souls of others relinquished it".
Hence, had it been part of the Prophet's inheritance, he (AS) would not have said that it belonged to them (Ali and Fatima).
5. Imam Ali (AS) together with Um Ayman testified to the fact that Allah's Messenger (P.B.H.U) granted it to Lady Fatima Zahra (AS), when Abu Bakr requested Fatima to summon witnesses that he (P.B.U.H) granted it to her.
Yet, despite these undisputable proofs Abu Bakr denied Fatima possession of Fadak and brought the following as proof of the correctness of his action;
1. According to Abu Bakr, Fadak did not belong to the Messenger of Allah (P.B.U.H); it rather was the property of all Muslims.
2. Besides, according to Abu Bakr, even if it belonged to the Prophet of Allah (P.B.U.H), he had heard him (P.B.U.H) saying:
"We the group of Prophets do not inherit nor are we inherited."
3. Abu Hurairah narrated that the Prophet (P.B.U.H) said:
"My inheritance of not to be divided after me, even if it is one dinar or dirham. That which I leave is alms, save what is to maintain my wives and dependents."
However, when these hypothetical points made by Abu Bakr are put on the board of discussion, free from ideological or emotional prejudgments, and far from blind sanctification of the early followers of Islam, we can record the following points against them:
1. It is true he denied the Prophet's ownership of Fadak was the sole possession of Allah's Prophet (P.B.U.H). This fact is also supported by the Quranic verse which we have mentioned. Therefore, Abu Bakr's claim is invalidated for being a mere endeavor to null the effect of the Quran.
2.Abu Bakr's claim that he heard the Prophet of Allah (P.B.U.H) say:
"We the group of prophets do not inherit, nor are we inherited; what we leave is for alms,"
A. This narration is irrelevant regarding this issue; because we have already stated that Fadak was a grant from the Prophet (P.B.U.H) to his daughter to the issue of inheritance with the purpose of denying Lady Fatima (AS) her property.
B. This narration was only reported by one man-who is Abu Bakr, himself -and since the Holy Quran stated a general rule concerning inheritance, the Prophets and their heirs are included in this rule. So Abu Bakr 's claim can not taken as proof verses the Holy Quran, nor can it be proof for excluding the Prophets and their families from the Quranic rule.
C. Yet, the real reason which provoke Abu Bakr and his followers to deprive Fatima Zahra (AS) from her own property, despite the fact that the Prophet (P.B.U.H) said;
"Fatima is part of me, he who loves her loves me, and he who angers her angers me,"
had more dangerous and implicit motives behind them, and were directly related to the political events of that time.
3. As for Abu Hurairah's narration; it is sufficient for us to keep in mind that he was famous for forging Prophetic traditions. Even he, himself, admitted this; and anyone wishing to study more about his life, should refer to Sheik Al-Madhirah -Abu Hurairah Dowsi, written by Mahmoud Abu Raieh.
Adopted from the book : "Fatima; the Gracious" by : "Abu Muhammad Ordoni"
Ref: Rafed

Fadak and the Imams (A.S.) of the Holy Prophet’s Family

One of the matters very worthy of attention is that after the primary usurpation, not even one of the Imams ever interfered in the matter of Fadak. Nor did Ali (a.s.) in the inner workings of his government interfere, nor did the other Imams. This was while persons like “Omar Ibn Abdul-Aziz” and even “Ma’mun” suggested that it be returned to one of the Imams. This is really question provoking. What was the reason for this position with regard to the matter of Fadak?
Why didn’t Ali (a.s.), at a time when the whole Islamic realm was under his subservience, give back this right to its original owners? Or for an example, why didn’t Ma’mun give Fadak back to Imam Musa al-Reda (a.s.), despite all of his show of devotion regarding the Prophets family? On the contrary, turning it over to some of “Zaid ben Ali bin al-Husayn” grandchildren as representatives of Bani Hashem.
Amir al Mum’inin Ali (a.s.) has said all there is to say in a short discourse, where he says: “Of course, all that we had in our possession under this sky was Fadak, but a group of people felt greedy for it and the other party withheld themselves from it. Allah is after all the best Arbiter
In practice, that great man showed that he didn’t want Fadak as a means for income or an economic source, and at the time when the matter of Fadak was propounded by himself and his wife it was for the stabilization of the matter of the guardianship, and to prevent diversive ways in the groundwork of the Prophets caliphate. Now that the dye had been cast and Fadak had taken on a material countenance, what benefit was there in obtaining it.
Sayyid Mortada, the great Shia scholar and researcher has a meaningful word on this matter, saying: “When the post of the caliphate came to Ali (a.s.) they spoke to him about the return of Fadak, he said;
English Interpretation: “I’m ashamed before God, to return it to it’s original owners, that which Abu Baker prohibited and Omar agreed with.”[21]
In reality, he shows with this remark both his greatness, and his little regard for Fadak as a material investment and source of income, and also introduces the principle thwarters of this right!
As to why some of the caliphs, who apparently wished to show devotion to the Prophets family (a.s.), turned over Fadak to the grand children of Zaid ibn Ali, for example, or other unknown persons as representatives of Bani Hasheminstead of the Imams themselves, there are two probable reasons:
1. The guardian Imams (a.s.) were never willing to accept Fadak because at that time this had more of a material nature than a meaningful one, and maybe gave the impression of attachment to the world instead of spiritual distinctions. By another interpretation, accepting it under those conditions was unworthy of the guardian Imams (a.s.). In addition to that, it would also tie their hands in their struggle against the oppressing caliphs. This was because each time they wished to rise up against them, they had to give up Fadak. (Just like in the affair of the repossession of Fadak by “Abu jaa’far” Caliph Abbasi from “Bani al-Hasan”. It has been reported that after the uprising of some of them against the caliph’s government, he took Fadak from all of them.)
2. The oppressive Caliphs also preferred that the material resources of the Imams not be increased.
Just as it is well known in the celebrated story of Harun that when he came to Medina he showed unusual respect for Imam Moosa ben Ja’far (a.s.), in a way that was surprising to his son Ma’mun. However, when it came time for gift giving, the gift that he sent to the Imam (a.s.) was unusually meager. Ma’mun was mystified by this matter and upon questioning his father for the reason behind it, his father gave an answer which was in brief something like; “We must not do something to help them gain power and tomorrow rise up against us!”
Notes:___________________________
[21]lbn Abi al-hadid vol. 16 pg. 252
One Historical Trial
Just as we have said, during the Prophet’s life time, Fadak was turned over to Fatimah Zahra (s.a.) after the revelation of the verse: «و آت ذا القربى حقه»
This is a matter not only reported by shi’ite commentators, but also reported by a group of sunni scholars from the words of the famous companion of the Prophet (S) Abu Said Alkhedri «أبوسعيدالخدري» of which its documents have been previously spoken of.
After the Prophet’s death the government of that time laid hands on it and threw out Fatimah’s representatives. This is a matter which has been reported by the famous sunni scholar “Ibn Hujr” in the book «الصواعق المحرقة» , and by “Samhoody” in «وفاء الوفاء» and also Ibn Abil Hadid in «شرح نهج البلاغة».
For the attainment of what was rightly hers, the lady of Islam (s.a.) brought up two points; First by declaring it as the prophet’s gift to her, and the other was as her inheritance (when the matter of it being the Prophet’s gift was seen an unacceptable).
First of all, the lady of Islam invited the commander of the faithful, Ali (a.s.) and Umm Ayman to go to the first caliph as witnesses. But the caliph did not accept these witnesses using the excuse that witnesses for the proof of a litigation must be two men.
Then by claiming a tradition of the Prophet (S) in which was supposed to have said: “We prophets leave no inheritance and everything that remains after us will be for alms”;
He also refrained from accepting the proposal of it being inheritance.
This even though in a brief study becomes evident that in this action of theirs, the ruling usurping government is guilty of ten big mistakes. These are brought up as a list below, even though their explanations need much more discussion.
1. Fatimah’s (s.a.) was (وريث); meaning that the laud of Fadak was in her possession, and according to the views of all Islamic laws and the existent laws among the intelligent people of the world; witnesses are never required of a (وريث).
This is of course unless reasons are adduced that the property, or his/her possession of it, is void.
For example, if someone lives in a particular house and claims ownership of it, so long as no reasons are adduced that deny his ownership, it cannot be taken from him. There is no necessity for him to produce witnesses for his ownership, because possession itself (either by himself or his representatives) is his best proof for ownership.
2. The witness of the lady of Islam (s.a.) was in this instance enough in itself, this being because as the honouredverse states, she was: “Allah only desires to keep away the uncleanliness from you, O people of the house! And to purify you a (thorough) purifying. (Sura AlaHzab 33:33)
And the well-known tradition “Kasa”, which is reported in many of the creditable books of the sunni, and their books of integrity, speaks of the innocent ones. God kept all forms of uncleanliness and undesirable acts away from the Prophet (S), Ali (a.s.), Fatimah (s.a.), Hasan and Husayn (a.s.) and made them free of sin. How could it be possible for the testimony or claim of such a person to be put to doubt and questioned?!
3. The witness given by Ali (a.s.) was also by itself enough, because he was also possessed of the degree of purity. In addition to the purification verse and other verses and narrations attesting to this fact, there is this famous tradition: “Ali is just, and justice is with Ali, and wherever he is, justice is with him”[22]
Which is itself enough; how is it that justice revolves around the axis of Ali’s being but his testimony is not accepted?!
Who has the nerve to refute his witness in the face of this saying of the Prophet (S), which has been reported by both shia and sunni?
4. The testimony of Umm Ayman was also enough in itself, just as ibn Abi al-hadid reported:
Umm Emen said to them, don’t you swear to the fact that the prophet said: “I am of the dwellers of Heaven”, (If you accept this then how can you refute my testimony?[23]
5. Even not to mention the previous; the ruling knowledge, when obtained from different proofs (sense -, or similar to sense, proofs), is sufficient for judgment. The possession and “in hand”, on the one side, the testimony of these witnesses, each of whose testimonies should be enough proof, on the other side, don’t they form knowledge and certainty?
6. The tradition about the lack of inheritance being left by Prophets is actually in another form and having a different meaning, not the way that the usurpers of Fadak reported or interpreted. In other sources this tradition is reported as such:
English Interpretation: “The prophets have not left dirhams and dinars as a memorial, but rather the inheritance of the Prophets wasknowledge and learning, whoever obtains a greater portion of their knowledge and learning has received a greater inheritance from them.”[24]
This is an observance of the prophet’s spiritual intellectual inheritance and has nothing to do with the inheritance of their property. This is exactly what is meant in another narration that has come to us.
العلماء ورثه الانبياء
English Interpretation: “Scholars are the Prophet’s heirs.’
In particular, the sentence (العلماء ورثه الانبياء) was certainly not included at the bottom of this tradition. Is it possible for a tradition to be issued from the prophet, which goes against categorical Quranic verses? This because there are several verses in the Holy Quran which testify to the fact that the Prophets left inheritance, and in these verses there exist clear indications that this not only means spiritual inheritance but also consists of material inheritance.
Therefore, in her famous sermon, which she delivered in the Prophet’s mosque, before the “Muhajereen” and “Ansar” the lady of Islam (s.a.) resorted to these verses, and none of them could disagree with her. This is all proof of the falseness of this tradition.
7. If this tradition was valid, then why hadn’t any of the Prophet’s wives heard of it; since they came to the caliph requesting their portion of the Prophet’s inheritance.[25]
8. If this tradition was valid, then why eventually did the first caliph give orders in a letter to return Fadak to Fatimah (s.a.); a letter which the second caliph took and tore up[26].
9. Furthermore, if this tradition had any reality and Fadak should have been divided among the poor as alms; then why did the second caliph in his own time (after everything was over), send for Ali (a.s.) and Abbas and told of willingness to give Fadak to them. This being a very well - known event in Islamic History[27].
10. In creditable books of both shia and sunni it has been reported that after the incident of the prohibition of Fadak, the lady of Islam (s.a.) became angry at these two and said: “I will never speak as much as one word to you.”[28]
And this situation continued until with great sorrow she closed her eyes to this world.
This was even though this Prophetic tradition is well known in Islamic sources: “Whoever likes my daughter Fatimah, likes me; whoever makes her happy has made me happy: and whoever angersher, has angered me.”[29]
According to this, can the right which Fatimah (s.a.) requested be prohibited, and can excuses be found in a tradition, which shows no traces of truthfulness? And this, in contrast to Quranic text that says that the Prophets heirs receive inheritance from them.
At any rate, no justification can be found for the usurpation of Fadak, and no acceptable reason exists for this deed.
On one side we have the possession of the property by Fatimah Zahra (s.a.).
On another, reliable reputable witnesses, on the third side, the testimony of the “Book of God” (the Holy Quran).
And, on the fourth side, the various Islamic narrations which all attest to the validity of the lady of Islam’s argument for her indisputable right in Fadak.
Besides, the general verses in the Quran related to inheritance which gives all people the right to inherit from their parents, (which cannot be denied unless creditable reasons are found to its nullification), is counted as another proof.
Notes:___________________________
[22]Ibn Abi al-hadid, vol. 16 pg. 219
[23]Ibn Abi al-hadid, translation by translator.
[24] Alkafi vol. 1 pg. 34
[25]Ibn Abi al-hadid; vol. 16 pg. 228. This tradition has also been narrated by معجم البلدان الحموى، ج4، مادة فدك، ص239
[26] السيرة الحلبية في سيرة الأمين و المأمون Assyra Alhalabiya Fi Alameen and AlMa’mun vol. 3 pg. 391
[27]chapter on the merit of Ibn Hajar pg. 9
[28] Imama and Siyasa by Ibn Qutaiba pg.14
الإمامة و السياسة، ابن قتيبة، ص14
[29] صحيح البخاري، باب فضل الخمس Sahih Bukhari, chapter on khums
Ref: Sibtayn

A Short History Of Fadak After Martyrdom Of Al-Zahra (S.A)

The motive which causes us to further pursue the history of Fadak and to extract the continuation of events after it for a period of three centuries from the texts of the historical books is to clarify three questions
a.
The rule of annulment of inheritance from prophets made by the Holy Prophet (PBUH&HF), in other words, that the property of the Holy Prophet (PBUH&HF) is a part of the public treasurey and belongs to all Muslims.
This was claimed by the first Caliph Abu Bakr, and was rejected by his successors, both by the next two caliphs (Umar and Uthman), and by the Umayyads and the Abbasids.
We must consider that the lawfulness and rightfulness of their caliphate depended upon the correctness and the lawfulness of the first caliph and his actions
b.
Imam Ali (as) and the descendants of Fatimah never had any hesitation regarding the rightfulness and justifiability of their claim.
They insisted and confirmed that Fatima (as) had always been right and that Abu Bakr's claim had always been rejected, and they did not yield to the false claim.
c.
Whenever one of the Caliphs made a decision to put into effect Allah's command, in regards to Fadak, to observe justice and equity, and to restore the right to the entitled one in conformity with Islamic rules, he used to return back the Fadak to the descendants of Fatima (as) and to hand it over to them.
1.
Umar was the most harsh person in keeping Fatima (as) from Fadak and her inheritance as he himself confessed: When the Messenger of Allah (PBUH&HF) died I came along with Abu Bakr to Ali ibn Abu Talib, and said: ' What do you have to say about what has been left by the Messenger of Allah? ', He replied: ' We have the most rights with the Holy Prophet (PBUH&HF).
' I (Umar) said: ' Even those properties of Khaibar? ' He said: ' Yes, even those of Khaybar.
' I said : ' Even those of Fadak? ', He replied: ' Yes, even those of Fadak.
' Then I said: 'By Allah, we say no, even if you cut our necks with saws.
' Sunni reference: - Majma al Zawaid, vol 9 pp 39-40 As mentioned in the previous article, Umar took the do*****ent of Fadak and tore it up.
But when Umar became caliph (13/634-23/644) he gave back the Fadak to the inheritors of the Holy Prophet (PBUH&HF).
Yaqut al Hamawi, the famous historian and geographer, following the event of Fadak said: Then, when Umar ibn al Khattab became the caliph and gained victories and the Muslims had secured abundanr wealth (i.
e the public treasury satisifed the caliphate's needs), he made his judgement contrary to that of his predecessor, and that was to give it (Fadak) back to the Prophet's heirs.
At that time Ali ibn Abi Talib and Abbas ibn Abd al Muttalib disputed Fadak.
Ali said that the Holy Prophet (PBH&HF) had bestowed it on Fatima (as) during his life time.
Abbas denied and used to say, 'This was in the possesion of the Holy Prophet (PBUH&HF), and I am sharing with his heirs.
' They were disputing this with among each other and asked Umar to settle the case: 'Both of you are more conscious and aware to your problem; but I only give it to you.
' [See note for this para] Sunni references: - Mujam al Buldan, vol 4 p 238-9 - Wafa al Wafa, vol 3 p 999 - Tadhib al Tadhib, vol 10 p 124 - Lisan al Arab, vol 10 p 473 - Taj al Arus, vol 7 p 166 [ Note: The last part of the historic event has been inserted after wards to demonstrate the matter of inheritance by the brother of the deceased or the paternal uncle of the deceased when he has no sons.
This problem is a matter of dispute between Islamic Sects.
The judicial and the jursipridencial discussion is seperate from our goal.
We are only discussing the matter historicaly.
Abbas had no claim in this case because he had not shown that he had a share in this property, nor did his descendants consider it to be among their assests even when they had become caliphs and were reigning.
They owed this estate either in their position as Caliphs, or they used to return it to the descendants of Fatima (as) when they had decided to be just governors.
] 2.
When Uthman ibn Affan became the caliph after the death fo Umar he granted Fadak to Marwan ibn al Hakam, his cousin, and this was one of the causes of the vindictive feelings among the Muslims towards Uthman, which ended in the revolt against him and his murder.
Sunni references: - as Sunan al Kubra, vol 6 p 301 - Wafa al Wafa, vol 3 p 1000 - Sharah, ibn Al Hadid, vol 1 p 198 - al Maarif, al Qutaybah, p 195 - al Iqd al Farid, vol 4 p 283, 485 - at Tarikh, Abul Fida, vol 1 p 168 - Ibn al Wardi, vol 1 p 204 In this way Fadak fell into the possesion of Marwan; he used to sell crops and products for at least ten thousand dinars per year, and if in some years its income decreased, this drop was not very pronounced.
This was its usual profit untill the time of the Caliphate of Umar ibn Abd al Aziz (in 100.
718).
Sunni references: - Tabaqat, Ibn Sa'ad, vol 5 p 286-7 - Subh al Asha, vol 4 p 291 3.
When Muawiyah ibn Abu Sufyan became the Caliph, he became the partner with Marwan and others in Fadak.
He alloted one thrid to Marwan, and one thrid to Amr ibn Uthman ibn Affan and one thrid to his son, Yazid.
This was after the death of Imam Hasan (as).
In the words of the Sunni historian, Yaqubi To make angry the progeny of the Holy Prophet.
Sunni reference: - at Tarikh, Yaqubi, vol 2 p 199 It was in the possesion of the three above mentioned persons untill Marwan became Caliph and then he completely took over posession over it.
Then he donated to his two sons, Abd al Malik and Abd al Aziz.
Then Abd al Aziz donated his share to his son (Umar ibn Abd al Aziz).
4.
When Umar ibn Abd al Aziz becmae the Caliph he delivered a lecture and mentioned that: 'Verily, Fadak was among the things that Allah had bestowed on His Messenger, and no horse, nor camel was pricked against it.
' As he mentioned the case of Fadak during the past caliphates he said: Then Marwan gave it to my father and to Abd al Malik.
It became mine and and al Walids and Sulaymans (two sons of Abd al Malik).
When al Walid became caliph I asked him for his share and he gave it to me.
Then I gathered the three parts and I possess no property more preferable to me than this.
Be witness that I returned it to its original state.
He wrote this to his governer in Medina (Abu Bakr ibn Muhammad ibn Amr ibn Hazm) and ordered him to carry out what he had declared in the speech be delivered.
Then Fadak came into the possession of the children of Fatima (as).
This was the first removal of oppresion by returning Fadak to the Children of Ali (as).
Shia reference: - al Awail, Abu Hilal al Askari, p 209 5.
When Yazid ibn Abd al Malik became caliph (101/720-105/724) he seized Fadak and they (the children of Imam Ali (as)) were dispossesed.
It fell into the possesion of the Banu Marwan as it had been previously.
They passed it from hand to hand untill their caliphate expired and passed away to Banu al Abbas.
6.
When Abul Abbas Abdullah as Saffah became the first caliph of the Abbasid Dynasty (132/749-136/754) he gave back Fadak to the Children of Fatima (as) and submitted it to Abdullah ibn al Hasan ibn al Hasan ibn Ali ibn Abi Talib.
7.
When Abu Jafar Abdullah al Mansur ad Dawaniqi (136/754-158/775) became the calpih, he seized Fadak from the children of Fatima (as).
8.
When Muhammad al Mahdi ibn al Mansur became caliph (158/775-169/785) he returned Fadak to the children of Fatima (as).
9.
The Musa al Hadi ibn al Mahdi (169/785-170/786) and his brother Harun ar Rashid (170/786-193/809) seized it from the descendants of Fatima (as) and it was in the possesion of Banu al Abbas untill the time that al-Mamun became the Caliph (193/831-218/833) 10.
al Mamun al Abbasi gave it back to the descendants of Fatima (as).
It is narrtaed through al Mahdi ibn Sabiq that: al Mamun one day sat to hear the complaints of the people and to judgein cases.
The first utter complaint which he received caused him to weep when he looked at it.
He asked where the attorney of Fatima (as), daughter of the Holy Prophet (PBUH&HF) was? An old man stood up and came forth, arguing with him about Fadak and al Mamun also argued with him untill he overcame al Mamun.
Shia reference: - al Awail, p 209 al Mamun summoned the Islamic Jurisprudents and interrogated them about the claim of Banu Fatima.
They narrated to al Mamun that the Holy Prophet (PBUH&HF) gifted Fadak to Fatima (as) and that after the death of the Holy Prophet (PBUH&HF), Fatima (as) demanded Abu Bakr to return Fadak to her.
He asked her to bring witnesses to her claim reagrding the gift.
She brought, Ali, al Hasan, al Hussain and Umm Ayman, as her witnesses.
They witnessed the case in her favor.
Abu Bakr rejected their witness.
Then al Mamun asked the scholars: 'What is your view about Umm Ayman?' They replied:'She is a woman to whom the Holy Prophet (PBUH&HF) bore witness that she is an inhabitant of Paradise.
' al Mamun disputed at lenght with them and forced them to accept the arguments put forth by proofs till they confessed that Ali, al Hasan, al Hussain and Umm Ayman had witnessed only the truth.
When they unanimiously accepted this matter, he restored Fadak to the descendants to Fatima (as).
Sunni reference: - at Tarikh, al Yaqubi, vol 3 p 195-96 11.
During the period of al Mamun's caliphate Fadak was in the possesion of Fatimah's descendants, and this was confirmed during the caliphate of al Mutasim (218/833-227/842) and al Wathiq (227/842 - 232/847).
12.
When Jafar al Mutawakkil became the caliph (232/847-247/861), the one among them who was marked as an arch enemy of the progeny of the Holy Prophet (PBUH&HF), both of those alivce and of those dead, gave the order to recapture Fadak from the descendants of Fatima (as).
Shia references: - Kashf al Ghumnah, vol 2 p 121-2 - al Bihar, vol 8 p 108 - Safinah al Bihar, vol 2 p 351 13.
When al Mutawwakil was killed and al Muntasir (his son) succeeded him (247/861-248/862), he gave the order to restore Fadak to the descendants of al Hasan and al Husayn and delivered the donations of Abu Talib to them and this was in 248/862.
Sunni references [ For 3 - 13 ] - Futuh al Buldan, vol 1 p 33-8 - Mujam al Buldan, vol 4 p 238-40 - at Tarikh, Yaqubi, vol 2 p 199, vol 3 p 48, 195-96 - al Kamil, Ibn Atheer, vol 2 p 224-225, vol 3 p 457, 497, vol 5 p 63 vol 7 p 116 - al Iqd al Farid, vol 4 p 216, 283, 435 - Wafa al Wafa, vol 3 p 999-1000 - al Tabaqat al Kabir, vol 5 p 286-7 - Tarikh ul Khulafa, p 231-32, 356 - Muruj ad Dhahab, vol 4 p 82 - Sirah Umar ibn Abd al Aziz, Ibn al Jawzi, p 110 - Sharah, ibn Al Hadid, vol 16 p 277-78 14.
It seemed that Fadak was recaptured from the descendants of Fatima (as) after the death of al Muntasir, because Abul Hasan Ali ibn Isa al Iribili (died 692/1293) mentioned: al Mutadid (279/892-289/902) retured Fadak to the descendants of Fatima.
Then he mentioned that al Muqtafi (289/902-295/908) seized it from them.
It is said also that al Muqtadir (295/908-320/932) returned it to them.
Shia references: - Kash al Ghummah, vol 2 p 122 - al Bihar, vol 8 p 108 15.
After this long period of recapturing and restoration, Fadak was returned to the posession of the usurpers and their heirs as it seems, no further mention was made in History and the curtain fell! Is it (then that) the judgement of (the times of pagan) ignorance they desire? And who (else) can be better than Allah to judge for a people of assured faith.
[ 5 : 50 ]
Ref: Sibtayn

Hadrat Fatima Zahra(A.S.) and Event of Fadak

After his victory at Khayber the Holy Prophet (S) decided to destroy the remaining strongholds of the Jews and thus end the danger to Islam. He therefore turned his attention to the Jewish village
Fadak
He sent an envoy to the elders of Fadak. The chief of the village, preferred peace and surrender to fighting. In return for the protection of the Muslims, he agreed to give half of the produce of the region to the Holy Prophet (S).
According to the rules of Islam, the lands conquered through war and military power are the property of all the Muslims and their administration lies with the ruler of the Muslims. However, those lands that are submitted to the Muslims without war, as in the case of Fadak, belong to the Holy Prophet (S) and after him, to the Holy Imam (A) of the time. They have the right to distribute such properties as they see fit. This is evident from the following verse:
Whatever God has bestowed on His Prophet from the people of the towns is for God and the Prophet and his relatives and the orphans and the needy and the wayfarer, so that it may not circulate among the rich ones of you...
Surae Hashr, 59: 7(Part)
The land of Fadak thus came into the possession of the Holy Prophet (S), and when the following verse was revealed,
And give the kinsman his due, and the needy and the wayfarer...
Surae Bani Israa il, 17: 26(Part)
he made a gift of Fadak to his dear daughter Bibi Fatima (A).
He did this for several reasons. Firstly, he was commanded to give his near ones their due. The Holy Prophet (S) and all the Muslims were indebted to Bibi Khadija (A) who sacrificed her entire wealth for the sake of the early Muslims. Her money had been used to spread Islam, free those Muslims who were slaves and support them in their times of trouble as in the three years of social boycott that they had faced in Makka. Now the Holy Prophet (S) could return her favours by gifting her daughter the rich landFadak
Finally, he wanted to leave some provision for his daughter and grandchildren so that they could live with dignity after his death.
However, after the Holy Prophet (S) passed away, Abu Bakr, who had stolen the right of Imam Ali (A) to the Caliphate, took Fadak away from Bibi Fatima (A). He did this to ensure that Imam Ali (A) would not have the means to regain his rights.
When her agents informed her that they had been replaced by the Caliph s men at Fadak, Bibi Fatima (A) decided to contest her right by legal means.
Abu Bakr refused to acknowledge her claim, and asked her to provide witnesses. Although she already possessed the property of Fadak and there had never been any doubt about her ownership, she brought two witnesses. These were Imam Ali (A) and a woman named Umme Ayman, about whom the Holy Prophet (S) had guaranteed that she would go to heaven.
Even then, Abu Bakr would not agree and he quoted a fake tradition saying,
"The Holy Prophet has said, `We the group of Prophets do not inherit, nor are we inherited and what we leave is for alms. "
This was a blatant lie and moreover no one but Abu Bakr claimed to have heard it.
Bibi Fatima (A) then gave an eloquent lecture in which she first explained about the Oneness of Allah and the nature of the mission of her father. She then proved that Abu Bakr was lying by quoting the following verse:
And Sulaiman inherited Dawood...
Surae Naml 27: 16(Part)
Although Abu Bakr was ashamed of his conduct and decided to return Fadak to her, she never forgave him for his actions. She did not speak to him again as long as she lived and at her funeral six months after her father died, he was not allowed to take part as per her will.
Eventually, Abu Bakr wrote a certificate to the effect that Fadak was the absolute property of Bibi Fatima (A) and gave it to her. However, when she was going back to her house, Umar al-Khattab chanced to meet her and came to know the contents of the certificate. He brought it back to Abu Bakr saying,
"As Ali is a beneficiary in this case, his evidence is not acceptable. As for Umme Ayman, being a woman, her testimony is also of no value on its own."
Saying this, he tore up the certificate in the presence of Abu Bakr. This action grieved Bibi Fatima (A) so much that she cursed him saying,
"May Allah cause your abdomen to be torn in the same way."
This prayer proved fateful, because in 24 A.H., Umar was stabbed thrice in the stomach by his killer, Abu Lulu.
After this, Fadak remained in the hands of successive rulers until the time of the Umayyad Caliph Umar bin Abdul Aziz, who returned it to Imam Muhammad al-Baqir (A). However, the next Caliph took it away and it remained with the Bani Umayyah Caliphs until their rule ended. During the rule of the Bani Abbas it was returned briefly, but then taken away forever
abna

The Honor Zahra’s Speech (FADAK)

The Honor Zahra’s Speech (peace be upon her)
HZ. Zahra (peace be upon her) comes to the mosque
When Abu Bakr made his final decision about the arrogation of Fadak, discharged HZ. Zahra’s (peace…) procurator.
HZ. Zahra (peace…) heard the news. She wore her Chador, a complete mantle. She came out with some of her servants and relatives to object Abu Bakr.
When she was walking her dress trailed on the ground, and sometimes it wad treaded under her feet2. She was walking as if the holy prophet (peace be upon him and his progeny) was.
Abubakr and some Mohajerin (emigrants),Ansar (friends) and some other people were sitting in the mosque. When the honor entered, a curtain was hung between her and the crowd. Hz. Zahra (peace…) sat and sighed so profoundly and deeply that everybody shook and moaned. She waited to crowd calm down and settle.
Praise to God
I commence my words with praise and thank to God, who is the most deserved praise, distinction, glory, and grandeur.
I praise God for his blessings, praise him for his inspiration, praise him for his extended blessings, first favored to us, and plenty of blessings and frequent charismas he has offered us.
Praise him with unlimited praises. Nobody could afford to thank him for, and the end of them is not perceptible. God invites us to thank him for his blessings to increase them. He sends them to make his servants obedient. He wants us to praise him to fulfill his blessings, and along with that ordered us to ask him for such blessings.
It was because of many spiritual hurts and bodily bruises, the honor could not walk upright. So her dress trailed on the ground and because of that some ladies was helping her

I testify that there is no God but the God. He is the only God and has no partner. This is the word that means loyalty and guarantees the closeness of hearts to belief in God’s oneness. What the wisdom finds he reveals in the minds. He is the God nobody could see him and nobody could describe him and nobody could imagine him.
He is the God makes everything into existence. There was not anything before them. He creates everything without having a sample to copy. He creates them powerfully and willingly. He does not need to create them, or makes any benefit from them.
The only reason of creation is to reveal his wisdom to his servants, make them obey him, reveal his power, and guide them to his divinity. Call the servants to pray to give them glory and honor. He also put the prize on the obedience and the punishment on the sin to keep them far from the punishment and make them close to his paradice.

The rise of the holy prophet (peace be upon him and his family) and the path of vocation

I testify my father the honor Mohammed (peace…) is his servant and his messenger. God chose him before his creation, and appointed him before his rise. God introduced his name before his appointment. This appointment happened when people hid in the hideaway, veiled behind the gruesome, and were near to the end of the absence.
The reason of this appointment is that God knows the result of the affairs and
Commands the happenings of the time, and knows the time of the fates. He arised him to accomplish his order, to make his dominant fate affected, and chose him to be his messenger. The holy prophet saw that every folk has its own special religion, they prayed the fire which they had ignited, and prayed their idols. Although they had the cognition of God by instinct but denied God.
Then God changed the darkness to the light because of my father’s bounty. He removed the brutality from their hearts. He removed the astonishment from their eyes, and made the important matters clear to all. The honor started his mission with the aim of guidance of people. He released them from ignorant, informed them about the cussedness, and led them to the strong religion, and called them to the straight path.
Then God the glorious and the grandeur took his soul kindly, mercifully, and by his own will toward himself to relieve him from the tiredness of the world, and lighten the burden of the adversities. He was surrounded with the virtues angels and forgive fullness of God the merciful, and was made near the despot angle.
Peace of God to my father, the messenger, the trusty of God’s revelation, chosen and appointed from God’s servants, and benefactor of God’s full content. God’s peace, blessing, mercy, and bounties are upon him.
Her speech to Mohajerin and Ansar
After that HZ. Zahra (peace be…) noticed the crowd who were there, and said to Mohajerin and Ansar:
You are the servants whose flag is God’s order and interdiction. You are the holders of God’s religion and revelation, the guards of God on yourself, and the messengers of God’s orders to other nations around you. There is a man among you who deserves to be your master, and he is the person whom you guaranteed to obey him.
The holy Koran and the household (peace be upon him and his family)

We are the heritage that God has appointed us as his representative and accompanied us the speaking divinely book and honest Koran and brilliant light and shining gleam. Its proofs and the secretes of its signs are clear. With us is a proof and justification that its appearance is obvious and its hearing is lasting (it’s not boring).
Because of that his followers are doubted, and following him lead the man to the God’s paradise, and listening to him brings the freedom. He has got the utterance of the brilliant divinely proofs, the frequent advice of God, the duties that has been established, the taboos that have been forbidden, the orders that are enough, the proofs that are clear, the words that are healing, the virtues that are invited to, the affairs that has been allowed doing, and the bounty that has been hoped, and the rules that has been mandated.
The wisdom of God’s orders
So God put the faith to purify you from polytheism, the prayer to keep you away from ego, the tithe to purify your soul and increase your assets, the fast to strengthen your loyalty, hajj to heighten your religion and to renew the traditions and to announce the tradition, the justice to order the hearts and the acceptance of the religion. Obeying us, the household, is the order of the nation, our authority is the safety from dissension and separation, and the war,jahad, is the glory of Islam, the patience is the help to deserve the reward, order to good is the cause of public prudence, interdiction from bad is for purifying the religion, good behavior toward parents preserve you from discontent, piety is the cause of long life and the increase of sympathetic people, the punishment is protection from blood, fidelity to the oblation is the opening to forgiveness of the sins, fulfillment of the weigh is for keeping the property from defect and loss, interdiction from drinking wine is for avoiding filth, abstinence of giving bad names to virtues women is a barrier to damn, avoidance of theft is prevention from bad behaviors, not taking the orphan property is protection of oppression, interdiction of adultery is protection from God’s wrath, justice in rules is the provoke of trust among people, not tyrannizing in judgment is for the fear of rightness, forbidding the polytheism is for purity in acceptance of his divinity.
So put the divinely virtues in its upmost degree for yourself, leave this world when you are Muslim, do not defect the God’s orders, obey what he orders to do and do not do what he interdicts to do, follow the science and stick to it, because just aware servants afraid of God.
So praise the God because of his grandeur and light. All the inhabitants of the heaven and the earth are seeking a cause to reach him, and we are the only divinely cause for creation, and we are the household of the holy prophet (peace…), and we are the favored of God’s threshold, and his sacred place, and his divinely mystic evidence, and the succession of his prophets.
Be aware I am Fatima
Then she said, “you people be aware I am Fatima, my father is Mohammed the messenger of God and the last prophet. This is my first and last word, and I do not make a mistake in that, whatever I do is not an exaggeration, and I do not tell lies. So listen to me with listener ears and aware hearts.

The prophet’s (peace be upon him and his family) path of vocation
She said, “In the name of God the compassionate the merciful, God’s messenger came to you and he was one of you, your adversity was hard on him, and he insisted in your guidance, and he was merciful towards the believers.
If you look at his birth and know him you will find out that among all the women he is my only father, and among all the men he is my only cousin’s brother. And this is a very good attribution. He finished his vocation, revealed the things that lead you to be tortured by God, he turned his head from pagans, and avoided their ignorant traditions.
Broke their backs in his path of vocation, pressed their throats, and invited people to God’s path with wisdom and good advice.
Broke the idols and threw the disobedient heads on the ground, until he shattered their society and they defect the scene. The morning light of guidance split the darkness of polytheism and removed the curtain from the face of justice. The head of the religion became the speaker, the fire of the infidelity was extinguished, and the tongue of the devils became dumb and two faced villains were perished, the knots of polytheism and immorality were opened, and you speak the word of loyalty with some pure people who were pious.
You were on the edge of the fire when the holy prophet rescued you. You were the people who worshiped the idols and gambled.
You were so inferior as a gulp of every drinker, a prey for every avaricious, and you were as a kindling that nobody could bear you for long, and you were under the footsteps of the others. Your water was muddy, your food was the tan skin, and you were in constant fear of attack.
Ali (peace be upon him) in promotion of the vocation
It was the time that God, the grandeur and the great, because of the bounty of the holy prophet (peace be upon him and his family) saved you after all those hardship. After that he engaged in strong pagans and the Arab wolves and insurgent of the other prophets’ believers. Whenever they fired the war God extinguished it. Whenever the power of the followers of the darkness appeared or the pagan enemies open their mouth to destroy you threw Ali, his brother, to the depth of their mouth to perish them. Ali never came back unless he stamped their ears and responded their fire with the edge of his sword. He is Ali (peace be upon him) who bore the hardship and difficulties in the path of God and showed the endurance. He was the closest person to the holy prophet and the master of the God’s guardians. He tried hard in God’s path and worked with persistence, seriously and conscientiously. In the path of God the censure of the reproachers had no effect on him.
However, you had a comfortable life you were in complete peace and security and happiness, and frolicked in prosperity. You ate delicious food, drink soft water, and were waiting the catastrophes surround us, and hear the news. Whenever a war was violated you sidestepped, and at the time of the war you escaped.

People’s behavior after the holy prophet’s departure
When the God chose the prophets’ place and his elites’ home for him and finished what promised him, your hatred and animosity appeared. The religion cloth became shabby and the bones got weak, and that weak power vanished. The swallowed wrath of the ignorant was speaking, the unknown of the affected appeared, and the accepted person to the falsehood spoke, and showed his power.
The devil ambushed, and invited you toward himself, and he became aware that you would accept his invitation, and would be ready to be seduced. When he called you to rise against the truth find you so responsive. When he made you angry toward the truth found you wrathful. So put your sign on the others’ camel and watered it by others’ water.
All these happened when the wound was still wide and did not heal and the holy prophet did not buried yet (represented yourself to the folk as repulsive of disturbance deceitfully and untruthfully in Saqife). For the fear of disturbance acted so fast but be aware you fall down in disturbance and the fire will surround the infidels. These affairs were very far from you. How did you do that? and where do you return? However, you have the holy Koran among you. The book whose orders are emergent and its mandates are shiny and its signs are clear And its interdictions are assigned and its orders are clear. You turned your face from the book of God.
Shame on you! Do you want to turn your face from him? Or do you want to judge otherwise?
This is a bad replacement for the tyrant. It will not be accepted from those who take a religion other than Islam, and they will be the losers in the eternity.
Then you did not wait. When the flame of the disturbance was to be settled, enkindled it and put the wood in it. You answered the devil’s call out. You extinguished the lights of clear religion and chose the indifference toward the holy prophet’s traditions.
Seemingly you advocate the religion; however, you watch your own interest. You are deceptive toward the household and his children. We tolerate your harassments, like someone who endure the pain of his segmentation, and the edge of the spear in his body.

Fadak and the inheritance
You believe that there is no inheritance and portion for us, the household. Are you in chase of the ignorant rules? There are no rules other than divinely rules for the believers. Don’t you know it? Of course it is so evident to you that I am his daughter. It is unacceptable from you Muslims. Should my father’s inheritance be taken by force?
You the son of Abu Qehafe, is it written in the God’s book that you inherit from your father but not me? This is an unbelievable and astonishing matter you have brought up, and how you dare to cut the holy prophet’s relation and break the promise. Where the God the grandeur and the great says: “Suleiman inherited from David.” And what he tells, “My creator give me a son who inherits from me and the Jacob family.”, And says: “some deceased’s relatives are superior to the other ones in heritance.” And says: ‘God recommends in relations between the parents and the children, sons inherit twice the daughters.’ And says: ‘ if the deceased left something he/she should will well, and this a right that the pious should carry on.’
You thought that there is no portion of inheritance for me, I do not receive anything from my father’s inheritance, and there is no relation between me and my father?! Does God allocate a verse to you and exclude my father? Do you say that we are from different religions that we cannot inherit from each other? Aren’t we the followers of the same religion? Or are you aware of the general and the especial of the Koran more than my father and my cousin, Ali (peace…) do.
Now you do not give back the Fadak take this prepared horse to accompany you in the grave and on judgment day will entangle you. God is the best judges, the holy prophet (peace…) is the best commander, and the judgment day is the best haunt. You will regret after a short while, the followers of the falsehood will be the losers on judgment day, your regret will not have benefit for you then, and there is a happening for every news. Soon you will find out who will receive God’s degrading torture and who will receive the permanent torture.

Speech to the holy prophet (peace be upon him and his family)
Then the honor looked at her father’s tomb and broke in to tears and said this verses of a poem:
O my father! After you have gone huge happenings and difficult cases have happened, if you were watching it had not been so huge to us.
We have lost you like a land that has lost a plenty of rain, and your people have been rotten. So watch them and do not be absent. There are some privileges for some relatives other than other ones before God the grandeur. When you went and the soil separated us some people show their hatred.
Now you have gone, and the whole earth has arrogated. People face us with grave faces and we have became inferior. Soon, on the judgment day, the cause to our inconvenience will understand where the reference is.
You were like a full moon and a light that everybody receives it from you and the holly books were revealed to you by God the Almighty. Gabriel was our company when he brought the divinely verses, but after you have gone the door of all good was closed to us. My city with all the width is tight for me and your two grand children are descended that is great disaster to me.
I wish the death had faced us before you deceased, when you left us and a pile of soil was barrier to you. We suffered from the trial of the death of the endearing one that no grieving person among the Arabs or the Persian has felt it.
So far we live and have eyes we will greave and cry with the tearful eyes.
Then she communed with these poems:
Until the day you were alive I had a supporter, come and go conveniently, you were my wing and my supporter, but today I am content in front of an abject person, I tried to distance from him, and I banish the tyrant with my hand.
While the dove is weeping at night on a twig sorrowfully, I am weeping on my sufferings in the day light.
Her speech to Ansar
Then the honor looked at the side of the Ansar and said:
You the mementoes of the holy prophet’s time and you the supporter and the safer of Islam! How come this weakness in supporting and helping me has happened to you? And how come this negligence about my right and the cruelty to me has happened to you? Did not my father, the holy prophet, said, “If you feel respect toward somebody respect his children.” How fast you did whatever you wanted and carried on the thing that was not its time?!
You have the power to help me and carry on what I want to carry on. Do you just say that the holy prophet has deceased? I swear to God that this is a very important happening and follows a great separation and vast rupture, and the healing has missed. With the disappearance of the holy prophet the earth has become dark, the elite have grieved, and in his morning the sun and the moon has become dark and the stars has scattered. With his deceased hops has changed to disappointment, properties has been plundered and his honor has lost, and his honor has been insulted. After his decease the nation has disturbed, and the darkness has surrounded everywhere, and the right has disappeared.
Swear to God the decease of the holy prophet peace be upon him and his family is the great disaster and a huge catastrophe. There will not be such a disaster in the world like this. The God’s book has told you about this catastrophe in your houses and in the morning and in the afternoon. It has spoken to you in your ears by whisper, reading, and shouting.
It is spoken about what the other divinely prophets and God’s messengers had received. The God’s order and destine is unchangeable. (Where it says) (Mohammed is the messenger of God whom before him the prophets had come. If he dies or murdered you will be back to your ignorant and will become infidel. Who becomes infidel there will be no harm to God, and God will reward the thankful.

Tyranny toward Fatima (peace be upon her) in public

This is not far from you the Qaile’s sons! Should I be oppressed in my father’s heritance while you are watching my situation and your society is coherent, you are hearing my request for help, and you are fully aware that I’m oppressed.
This is while you are equipped and have the soldiers, houses, power, and the weapon, and you can defend yourself. You hear my words but do not answer it! You hear my shout but do not come for petition!
Everybody knows that you attack your enemy without buckler and armor, and everybody knows about your righteous and advisability. You are the ones who are chosen as God’s selections and his choice for us, the household. You are the ones who fought with Arabs and entered the hard jobs, bore the hardships and misery, fought with the nations, and banished the athletes without any weakness.
Our relation were like we ordered and you obeyed, until we attained a firm situation. With our hands the mill of Islam revolved for you, the blessing of the time circulated, the arrogance of infidelity was descended, the boiling of the lie was silenced, the invitation to disturbance was calmed, and the religion was formed in the society.

Fight with the infidel rulers
After all these history, after the truth has become clear where you are going, After it is declared and after the right has announced where you did hide it, Why did you return to your past after these acts? You become infidel after fidelity, feared after bravery, you were in the group who broke their vows after they had undertaken the oath, and censure your religion.
Fight with infidel rulers because they do not undertake their oath. If only they regret their doings. Don’t you fight with the group, who ignore their vows and decide to discharge the
divinely prophet, while they start the war? Are you afraid of them? God deserves to be afraid of if you are believers.

Degradation of right by people
Be aware! Swear to God I see you go toward the comfort, and banish the person who deserves the seat of judgment, and content to comforts, shelter to a narrow place from a vast place, turn your face from religion and discard what you were keeping, and vomit what you had eaten easily.
If you and the whole world become infidel God is self-contained of all of them, and God has been praised.
Didn’t you hear the news of Nouh, Samoud, and A’d’s people, and the people after them? Their stories is not known to anyone except God that the holy prophets came to their folks with clear signs, but they put their hands on their mouth and said we are not believers of what you have been sent for, and we doubt what you invite us to it.

Disgrace and torture of God to who descends the prophet’s daughter (peace be upon him)
I told whatever I should tell, while I know you will not help me and infidelity cover up your hearts. But I could not hide it because I was getting weary of you, I sighed to extinguish my wrath, because of my weak supporter, and the weakness of your belief, and to make clear my sorrow, and to finish my proof.
So take the camel of dominion and tie its saddle to its midriff, while that camel has been wounded and its bones have been broken. Its legs are weak and its soles become thin and its flaws are always clear. It is marked shamefully by the wrath of God the despot. It is lightened by the God’s fire, the fire which affects the hearts. What you do has been kept before God. Soon who does injustice understands where they are going

I am the daughter of your holy prophet (peace be upon him and his family)
I am the daughter of who warned you of God’s severe torture that follows you. So you all wiled about me and do not delay! You do yours and we do ours. You are waiting and we are waiting, too.
My God, judge between us and these people rightfully, because you are the best judge. Soon the infidels will find out who is the beneficiary of the destiny. Do what you do soon God the holy prophet and the believers will see you and your doing result is hanged from your neck. so who does the pious action even though small, will see the result, and who does the evil, even though small, will see the result, too. It is the way that everything has been arranged.

Abubakr response
Then Abubakr said in her response, “you, our holy prophet’s daughter, are right. Your father was merciful and generous towards the believers, and a great torture towards the infidels. If we consider his descent among all the women you are his only daughter, and among all his close friends we only see your cousin’s brother, Ali (peace be…), whom he preferred to all his friends. Ali is the person who assisted him in every important affair.
Just the blissful like you and only the wretched is the enemy of you. You are the pure family of the God’s prophet, and his elites. Our guidance toward the good, and our channels to the paradise you are.

The forged tradition (the prophet does not inherit)

And you the selected among the girls and women and daughter of the best prophet, it is obvious what you say is quite right, you are the wisest of all, your right is not rejected, and your truth is not prohibited. Swear to God that I have not disobeyed the prophet’s opinion and I did what I was allowed! The pioneer of the group does not tell lies. You tell what you wanted and quarreled! I take God as my witness, and he is enough as my witness. I heard that prophet said, “We the prophets do not put the gold, silver, land, house, and furniture as our inheritance, but the books, wisdom, knowledge and prophet hood. Whatever remains after us is the guardian’s who comes after us, he has his own rules!
Whatever you are searching for we put it for the provision of horses and equipments for the Muslims to fight the enemies and the infidels and stab the arrogant. This doing is agreed among the Muslims, and I did not do it by myself, and I did not force my own opinion. My property is yours and will be in your hand! We will not take it back and we will not preserve it for anyone else. You are the best lady of your father’s nation and pure tree for your children!
We do not want to take your property which was honored to you, and we will not disgrace your fathers’ and children’s position. Your order is effective in my property. Do you allow me to disobey your father’s order in this case?!
The prophet (peace be …) say nothing reverse the Koran

The honor HZ.Zahra(peace be…) said in his response, “ God is pure! My father has not been reluctant towards God’s book and did nothing against it, but he obeyed its rules and followed every details of it.
Do you all agreed on infidelity and your excuse is just a lie. These behaviors are like the ones you followed in his life.

The holy Koran’s stipulation about prophets’ inheritance
This is the book of God who is the just ruler and the teller who settles the animosities. He said about one of his prophet’s, “Give me a son who inherits from me and the Jacob’s family.”, and says, “And Soleiman inherited David’s.” God the almighty and the grandeur in holy Koran has put divisions in inheritance, he has determined the essential limits of inheritance, and set the man’s and the woman’s portion, somehow he made null and void the excuse of the wrong followers and destroyed every suspicions and doubts about the dead.
But you have deceived yourself and I should be patient gracefully, and God is the helper in return of what you pay.
These two people who have been mentioned are prophets, and you know the prophet’s rank cannot be inherited, and everything can be inherited but the prophet hood. So why am I barred of my father’s inheritance? Does God mentioned in his book: <except Fatima Muhammad’s daughter?> show it to me to be convinced.

Abubakr’s response
Abu bakr said, “you the holy prophet’s daughter, you are the real proof and the tongue of the wisdom. I have not prepared your answer yet, and I do not reject the truth of your sayings! But the Muslims are the judge between you and me.
Whatever I have done these people has put on my shoulder, and I have taken it from you with their agreement, and I did not mean to be forceful and despotic, and they are the witness themselves.

Her speech to Moslems
The honor HZ.Zahra (peace be…) look at the people and said, “You the Muslims who come to the wrong so fast, and remain silent in front of the misdoings and were content! Don’t you think deeply in Koran’s words or there is a lock on your hearts? It is your misbehaviors that cover your hearts and closed your ears and eyes. You conclude wrong and consulate wrongly, and you has chosen the devil instead of righteous.
Swear to God you will find this burden so heavy and you will see the torture as the ending. When the covers will be removed and the hidden will be revealed and the torture that you will not expect will surround you, at that moment the owner of the wrong doings will lose.

The effect of the speech on people

The teller says, “After her speech men and women cried so hard that has been never seen to that moment, Medina shook and the people were excited and the voices rose.

What happened between Abu bakr and Omar
When Abu bakr heard the news told Omar, “Be empty handed! If only you left me alone maybe I could fix this departure and could repair the tension? Wasn’t it better for both of us?
Omar said, “ In that your power weakened and your position became loose, and I sympathized with you!”
Abu bakr said, “oh! So what about the prophet’s daughters’ words that everybody knew what she want and what trick we had hidden for her?!”
Omar said, “Was it more than a hard word which is vanished or was is more than a moment that is faded? It was like it did not happen at all, and I will take the responsibility of the sin.
The teller says, “Then Abu bakr put his hand on Omar’s shoulder and said, ‘What problems you have solved!’”

Translated by hosseinzadeh_vafa
Ref: Fetrat

THE STORY OF FADAK

A developed and fertile territory which was situated near Khayber and at a distance of 140 kilometres from Madina and was considered to be the stronghold of the Jews of the Hijaz, after the forts of Khayber, was called the village of Fadak. After destroying the strength of the Jews of Khayber, Wadi'ul Qura' and Tayma' and filling up, with the military force of Islam, the vacuum which was felt in the north of Madina, the Prophet thought of destroying the strength of the Jews of this area who were considered to be a danger to Islam and the Muslims. He therefore sent an envoy named Muhit to the elders of Fadak. Yush'a bin Noon, who was the chief of the village, preferred peace and surrender to fighting, and the residents of that place agreed to place at the disposal of the Prophet half of the produce every year and to live under the protection of Islam and not to conspire against the Muslims. The Government of Islam, in its turn, guaranteed the security of their territory.

According to Islam the areas which are conquered through war and military power are the property of all the Muslims and their administration rests with the ruler of Islam. However, lands which fall into the hands of the Muslims, without any military operations pertain to the person of the Prophet and after he to the Imam. He (i.e. the Prophet or Imam) exercises full authority over such lands and is entitled to gift them away or give them to lease. And one of the purposes for which he can utilize this property is that he may meet the lawful needs of his near ones out of this property in a respectable manner.[1]

On this basis the Prophet made a gift of Fadak to his dear daughter Lady Fatimah Zahrah. As the later circumstances go to show the Prophet had two things in view while making a gift of this property:

1. As expressly mentioned by the Prophet time and again the rulership of the Muslims was to rest, after his death, with Ali, the Commander of the Faithful and occupation of such a position necessitated incurring of heavy expenditure. Ali could, therefore, make maximum use of the income from Fadak to safeguard this position. It would appear that the organization of the caliphate had become aware of this precautionary measure and they, therefore, divested the Prophet's family of Fadak during the very early days of their assumption of authority.

2. It was necessary that after the death of the Prophet his family, consisting of his dear daughter Fatimah Zahrah and her sons Hasan and Husayn, should lead a respectable life and the dignity of the Prophet should remain secure. The Prophet made a gift of Fadak to his daughter to achieve this very end.

The Shi'ah traditionalists and exegets and some Sunni scholars write: "When the verse: Give the kinsmen his due, and the needy, and the wayfarer........(Surah Isra, 17:26) was revealed the Prophet called his daughter Fatimah and made over Fadak to her".[2] And the narrator of this incident is Abu Sa'id Khadri who was one of the distinguished companions of the Prophet.

All the Shi'ah and the Sunni exegetes are agreed that this verse was revealed for the near relatives of the Prophet and the words 'the near ones' (kinsmen) are best applicable to his daughter. So much so that when a Syrian asked Imam Sajjad to introduce himself the Imam recited the aforesaid verse to make himself known to that man. And this fact was so well known to the Muslims that the Syrian, while shaking his head in confirmation, said to the Imam: "On account of the special relationship which you enjoy with the Prophet, he was ordered by Allah to pay you your due".[3]

In short, all the scholars of Islam believe that this verse was revealed with respect to Fatimah Zahrah and her children. However, as regards the fact whether, at the time of revelation of this verse, the Prophet made over Fadak to his daughter, all the Shi'ah scholars are unanimous that he actually did so, and some Sunni scholars also agree with them.

When Mamun desired to return Fadak to the descendants of Zahrah he wrote a letter to one of the famous traditionalists (Abdullah bin Musa) to enlighten him on the subject. He wrote the above-mentioned hadith (which in fact tells about the occasion of the revelation of the verse) and sent it to him and consequently he (i.e. Mamun) returned Fadak to the descendants of Fatimah[4] and wrote to his governor in Madina: "The Prophet of Islam made a gift of Fadak to his daughter Fatimah. This is an admitted fact and there is no difference about it amongst the descendants of Fatimah.[5]

When Mamun occupied a special chair to hear complaints and grievances the first application which came into his hand was one in which the writer had introduced himself as the defender of Lady Fatimah. Mamun read the application, wept a little, and said: "Who is her defender?" An old man stood up and introduced himself as her defender. The court of justice was then converted into a session of debate between the man and Mamun. Eventually Mamun realized that he had lost the case. He, therefore, ordered the chief justice to write a deed with the heading: "Return of Fadak to the descendants of Zahrah". The deed was written and received the assent of Mamun. At this moment Da'bal Khuza'i who was present at the time of debate stood up and recited some verses.[6]

In order to prove that Fadak was the absolute property of Lady Fatimah Zahrah, Shi'ah do not stand in need of evidence produced above, because the most truthful person of Islam, Ali, the Commander of the Faithful, has clearly mentioned this fact in a letter written by him to Uthman bin Hunayf, the Governor of Basra. He writes: "Yes! Out of that which is under the sky, the only appreciable property available with us was Fadak. Some people felt jealous. Some great persons connived at this on account of some interests. And Allah is the best Judge".

Is it possible to entertain any doubt about the matter after this clear statement?

THE STORY OF FADAK AFTER THE PROPHET

After the demise of the Prophet his dear daughter was deprived of her ownership of Fadak on account of political motives and the functionaries and employees of the State expelled her from the court of the Caliph, where she had gone to lay claim to Fadak. She, therefore, decided to take back her right from the Caliph by legal means.

In the first place the village of Fadak was in her possession and this very possession was the sign of her ownership. However, in opposition to all standards of Islamic justice, the Caliph asked her to produce witnesses when we know that the one, who is in possession of some property, is never asked to produce witnesses. She was, therefore, obliged to take before the Caliph as witnesses a person like Ali and a woman named Umme Ayman (about whom the Prophet had testified that she would go to Paradise) and, (as quoted by Bilazari vide Futuhul Buldan, page 43), Rabah, a freed slave of the Prophet. However, on account of some motives the Caliph did not accept their testimony and the Prophet's daughter was finally deprived of the property which her father had bestowed as gift to her. According to the verse of purification (Surah al-Ahzab, 33:33) Zahrah, Ali and their children are free from all kinds of impurity and if this verse is taken to cover the wives of the Prophet also its applicability to his daughter is absolutely certain. Unfortunately, however, this aspect of the matter was also ignored and the Caliph of the time did not accept her claim.

Nevertheless, the Shi'ah scholars believe that eventually the Caliph accepted the view of the Prophet's daughter and wrote a certificate to the effect that Fadak was owned by her absolutely and gave it to her. But while she was on her way the old friend of the Caliph chanced to meet her and came to know about the contents of the certificate. He took the certificate from her and brought it to the Caliph and said to him: "As Ali is a beneficiary in this case, his evidence is not acceptable and Umme Ayman being a woman, her testimony too has no value" Then he tore up the certificate in the presence of the Caliph.[7]

Halabi, the well-known Sunni biographer, gives another version of the incident and says: "The Caliph accepted the ownership of Fatimah. Suddenly Umar arrived and asked: "What is this certificate about? The Caliph replied: "I have confirmed Fatimah's ownership (of Fadak) in this deed". Umar said "You stand in need of income derived from Fadak. If tomorrow the idolaters of Arabia rise against the Muslims, from where will you meet the expenses of war?" Then he held the certificate in his hand and tore it up".[8]

It is here that one acknowledges the reality mentioned by a Shi'ah theologian, who narrates that Ibn Abil Hadid said: "I said to a Shi'ah theologian named Ali bin Naqi: The village of fadak was not very extensive and such a small place which did not contain more than a few date-palm trees was not so important that the opponents of Fatimah should have coveted it". He said in reply: "You are mistaken here. The number of the date-palm trees of that place was not lesser than that of trees available in Kufa at present. Admittedly the family of the Prophet was deprived of this fertile land, lest Ali, the Commander of the Faithful should have utilized its income to campaign against the Caliph. Hence they not only deprived Fatimah of Fadak but also deprived the entire family of Bani Hashim and the descendants of Abdul Muttalib of their legal rights (khums i.e. 1/5th of war booty), because people who have to lead their lives in difficult financial circumstances do not think of changing the prevailing conditions".[9]

And then the same writer quotes the sentence mentioned below, from one of the distinguished teachers of Madressa-i Gharbi Baghdad, named Ali bin Faruqi. He says: "I said to him:

'Was the daughter of the Prophet truthful in making the claim?' He said: 'Yes'. I said: 'Did the Caliph know that she was a truthful woman?' He said: 'Yes'. I said: 'Why did the Caliph not give her that to which she was admittedly entitled?' At this moment the teacher smiled and said with great dignity: 'if he had accepted her word on that day and had returned Fadak to her on account of her being a truthful woman and without asking for any witnesses she could very well avail of this position for the benefit of her husband on the following day and say: 'My husband Ali is entitled to the caliphate' and then the Caliph would have been obliged to surrender the caliphate to Ali on account of his having acknowledged her to be a truthful woman. However, in order to obviate any such claim or dispute he deprived her of her admitted right".[10]

The foundation of the deprivation of the descendants of Fatimah's claim of Fadak was laid in the time of the First Caliph. After the martyrdom of Ali, Mu'awiyah assumed the reins of government and divided Fadak amongst three persons (Marwan, 'Amr bin Uthman and his own son Yazid). During the period of the Caliphate of Marwan all the three shares were assumed by him and he gifted them to his son, Abdul Aziz. He in turn gave the same to his son, Umar. On account of the fact that Umar bin Abdul Aziz was an upright person from amongst Bani Umayyah the first heresy which he removed was that he returned Fadak to the descendants of Fatimah. After his death, however, the succeeding Umayyad Caliphs again took away Fadak from Bani Hashim and it continued to remain in their possession till their rule came to an end.

During the Caliphate of Bani Abbas the question of Fadak vacillated in a strange manner. For example, Saffah gave it to Abdullah bin Hasan and after him Mansur Dawaniqi took it back, but his son Mahdi returned it to the descendants of Zahrah. After him Musa and Harun took it away from them on account of some political considerations. When Mamun assumed the office of caliph he handed it over formally to its owner. After his death the conditions of Fadak vacillated once again and it was returned at one time to the descendants of Fatimah and then taken away again from them.

During the periods of the Caliphate of Bani Umayyah and Bani Abbas, Fadak assumed largely a political aspect as compared with its pecuniary aspect. And even if the First Caliphs were in need of income from Fadak the later caliphs and nobles were so rich that they did not stand in any need of income from it. Hence, when Umar bin Abdul Aziz handed over Fadak to the descendants of Fatimah, Bani. Umayyah reproached him and said: "By this act of yours you have found fault with the two venerable men" (viz. Abu Bakr and Umar)". They, therefore, persuaded him to distribute the income from Fadak among the descendants of Fatimah, but to keep its ownership with himself.[11]

[1] Surah al-Hashr, 59:6,8; and in the books of jurisprudence (Fiqh) this matter has been discussed in the chapter on jihad under the heading Fay.
[2] Majma'ul Bayan, vol.III, p. 411; Sharh-i Ibn Abil Hadid, vol. XVI, p.248.
[3] Durr-i Manthur, vol.IV, page 176.
[4] Majma'ul Bayan, vol. II, page 211; Futuhul Buldan, page 45.
[5] Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XV, page 217.
[6] Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XVI.
[7] Sharh-i Ibn Abil Hadid, vol. XVI, page 274.
[8] Seerah-i Halabi, vol. III, page 400.
[9] Sharh-i Ibn Abil Hadid, vol. XVI, page 236.
[10] Sharh-i Nahjul Balaghah by Ibn Abil Hadid, page 284.
[11] Sharh-i Ibn Abil Hadid, vol. XVI, page 278.


--------------------
Ref: The Message, Ayatullah Ja'far Subhani
www.ahlulbaytportal.com

Khutba of Fatima Zahra Demanding Fadak

خطبة فاطمة الزهراء بنت النبي محمد في مسجد أبيها (ص) عند مطالبتها بفدك وميراثها من أبيها:

روى عبد الله بن الحسن باسناده عن آبائه ، أنه لما أجمع أبوبكر وعمر على منع فاطمة عليها السلام فدكا و بلغها ذلك لاثت خمارها على رأسها و اشتملت بجلبابها وأقبلت في لمةٍ من حفدتها ونساء قومها تطأ ذيولها، ما تخرم مشيتها مشية رسول الله ( ص )، حتى دخلت على أبي بكر وهو في حشد من المهاجرين والأنصار وغيرهم فنيطت دونها ملاءة فجلست ثم أنَت أنَةً أجهش القوم لها بالبكاء فأرتج المجلس ثم أمهلت هنيئة حتى إذا سكن نشيج القوم وهدأت فورتهم افتتحت الكلام بحمد الله و الثناء عليه والصلاة على رسوله فعاد القوم في بكائهم فلما أمسكوا عادت في كلامها فقالت عليها السلام:

الحمد لله على ما أنعم وله الشكر على ما ألهم والثناء بما قدم من عموم نعم ابتداها وسبوغ آلاء أسداها وتمام منن أولاها جم عن الإحصاء عددها ونأى عن الجزاء أمدها وتفاوت عن الإدراك أبدها وندبهم لاستزادتها بالشكر لاتصالها واستحمد إلى الخلائق بإجزالها وثنى بالندب إلى أمثالها وأشهد أن لا إله إلا الله وحده لا شريك له كلمة جعل الإخلاص تأويلها وضمن القلوب موصولها وأنار في التفكر معقولها الممتنع من الأبصار رؤيته ومن الألسن صفته ومن الأوهام كيفيته ابتدع الأشياء لا من شي‏ء كان قبلها وأنشأها بلا احتذاء أمثلة امتثلها كونها بقدرته وذرأها بمشيته من غير حاجة منه إلى تكوينها ولا فائدة له في تصويرها إلا تثبيتا لحكمته وتنبيها على طاعته وإظهارا لقدرته تعبدا لبريته وإعزازا لدعوته ثم جعل الثواب على طاعته ووضع العقاب على معصيته ذيادة لعباده من نقمته وحياشة لهم إلى جنته وأشهد أن أبي محمدا عبده ورسوله اختاره قبل أن أرسله وسماه قبل أن اجتباه واصطفاه قبل أن ابتعثه إذ الخلائق بالغيب مكنونة وبستر الأهاويل مصونة وبنهاية العدم مقرونة علما من الله تعالى بمآيل الأمور وإحاطة بحوادث الدهور ومعرفة بمواقع الأمور ابتعثه الله إتماما لأمره وعزيمة على إمضاء حكمه وإنفاذا لمقادير رحمته فرأى الأمم فرقا في أديانها عكفا على نيرانها عابدة لأوثانها منكرة لله مع عرفانها فأنار الله بأبي محمد ص ظلمها وكشف عن القلوب بهمها وجلى عن الأبصار غممها وقام في الناس بالهداية فأنقذهم من الغواية وبصرهم من العماية وهداهم إلى الدين القويم ودعاهم إلى الطريق المستقيم ثم قبضه الله إليه قبض رأفة واختيار ورغبة وإيثار فمحمد ( ص ) من تعب هذه الدار في راحة قد حف بالملائكة الأبرار ورضوان الرب الغفار ومجاورة الملك الجبار صلى الله على أبي نبيه وأمينه وخيرته من الخلق وصفيه والسلام عليه ورحمة الله وبركاته.

ثم التفتت إلى أهل المجلس وقالت : أنتم عباد الله نصب أمره ونهيه وحملة دينه ووحيه وأمناء الله على أنفسكم وبلغاءه إلى الأمم زعيم حق له فيكم وعهد قدمه إليكم وبقية استخلفها عليكم كتاب الله الناطق والقرآن الصادق والنور الساطع والضياء اللامع بينة بصائره منكشفة سرائره منجلية ظواهره مغتبطة به أشياعه قائدا إلى الرضوان اتباعه مؤد إلى النجاة استماعه به تنال حجج الله المنورة وعزائمه المفسرة ومحارمه المحذرة وبيناته الجالية وبراهينه الكافية وفضائله المندوبة ورخصه الموهوبة وشرائعه المكتوبة فجعل الله الإيمان تطهيرا لكم من الشرك والصلاة تنزيها لكم عن الكبر والزكاة تزكية للنفس ونماء في الرزق والصيام تثبيتا للإخلاص والحج تشييدا للدين والعدل تنسيقا للقلوب وطاعتنا نظاما للملة وإمامتنا أمانا للفرقة والجهاد عزا للإسلام والصبر معونة على استيجاب الأجر والأمر بالمعروف مصلحة للعامة وبر الوالدين وقاية من السخط وصلة الأرحام منسأة في العمر ومنماة للعدد والقصاص حقنا للدماء والوفاء بالنذر تعريضا للمغفرة وتوفية المكاييل والموازين تغييرا للبخس والنهي عن شرب الخمر تنزيها عن الرجس واجتناب القذف حجابا عن اللعنة وترك السرقة إيجابا للعفة وحرم الله الشرك إخلاصا له بالربوبية فاتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون وأطيعوا الله فيما أمركم به ونهاكم عنه فإنه إنما يخشى الله من عباده العلماء.

ثم قالت: أيها الناس اعلموا أني فاطمة و أبي محمد ص أقول عودا وبدوا ولا أقول ما أقول غلطا ولا أفعل ما أفعل شططا ، لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ ، فإن تعزوه وتعرفوه تجدوه أبي دون نسائكم وأخا ابن عمي دون رجالكم ، ولنعم المعزى إليه ص فبلغ الرسالة صادعا بالنذارة مائلا عن مدرجة المشركين ضاربا ثبجهم آخذا بأكظامهم داعيا إلى سبيل ربه بالحكمة والموعظة الحسنة يجف الأصنام وينكث الهام حتى انهزم الجمع وولوا الدبر حتى تفرى الليل عن صبحه وأسفر الحق عن محضه ونطق زعيم الدين وخرست شقاشق الشياطين وطاح وشيظ النفاق وانحلت عقد الكفر والشقاق وفهتم بكلمة الإخلاص في نفر من البيض الخماص وكنتم على شفا حفرة من النار مذقة الشارب ونهزة الطامع وقبسة العجلان وموطئ الأقدام تشربون الطرق وتقتاتون القد و الورق أذلة خاسئين تخافون أن يتخطفكم الناس من حولكم فأنقذكم الله تبارك وتعالى بمحمد ص بعد اللتيا واللتي وبعد أن مني ببهم الرجال وذؤبان العرب ومردة أهل الكتاب كلما أوقدوانارا للحرب أطفأها الله أو نجم قرن الشيطان أو فغرت فاغرة من المشركين قذف أخاه في لهواتها فلا ينكفئ حتى يطأ جناحها بأخمصه ويخمد لهبها بسيفه مكدودا في ذات الله مجتهدا في أمر الله قريبا من رسول الله سيدا في أولياء الله مشمرا ناصحا مجدا كادحا لا تأخذه في الله لومة لائم وأنتم في رفاهية من العيش وادعون فاكهون آمنون تتربصون بنا الدوائر وتتوكفون الأخبار وتنكصون عند النزال وتفرون من القتال. فلما اختار الله لنبيه دار أنبيائه ومأوى أصفيائه ظهر فيكم حسكة النفاق وسمل جلباب الدين ونطق كاظم الغاوين ونبغ خامل الأقلين وهدر فنيق المبطلين فخطر في عرصاتكم وأطلع الشيطان رأسه من مغرزه هاتفا بكم فألفاكم لدعوته مستجيبين وللعزة فيه ملاحظين ثم استنهضكم فوجدكم خفافا وأحمشكم فألفاكم غضابا فوسمتم غير إبلكم ووردتم غير مشربكم هذا والعهد قريب والكلم رحيب والجرح لما يندمل والرسول لما يقبر ابتدارا زعمتم خوف الفتنة ألا في الفتنة سقطوا وإن جهنم لمحيطة بالكافرين فهيهات منكم وكيف بكم وأنى تؤفكون وكتاب الله بين أظهركم أموره ظاهرة وأحكامه زاهرة وأعلامه باهرة وزواجره لائحة وأوامره واضحة وقد خلفتموه وراء ظهوركم أرغبة عنه تريدون أم بغيره تحكمون بئس للظالمين بدلا ومن يتبع غير الإسلام دينا فلن يقبل منه وهو في الآخرة من الخاسرين ثم لم تلبثوا إلا ريث أن تسكن نفرتها ويسلس قيادها ثم أخذتم تورون وقدتها وتهيجون جمرتها وتستجيبون لهتاف الشيطان الغوي وإطفاء أنوار الدين الجلي وإهمال سنن النبي الصفي تشربون حسوا في ارتغاء وتمشون لأهله وولده في الخمرة والضراء ويصير منكم على مثل حز المدى ووخز السنان في الحشا وأنتم الآن تزعمون أن لا إرث لنا ، أ فحكم الجاهلية تبغون ومن أحسن من الله حكما لقوم يوقنون أفلا تعلمون ، بلى قد تجلى لكم كالشمس الضاحية أني ابنته أيها المسلمون أأغلب على إرثي يا ابن أبي قحافة أفي كتاب الله ترث أباك ولا أرث أبي لقد جئت شيئا فريا أفعلى عمد تركتم كتاب الله ونبذتموه وراء ظهوركم إذ يقول” :وَوَرِثَ سُلَيْمانُ داوُد"َ وقال فيما اقتص من خبر يحيى بن زكريا إذ قال : "فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ" وقال” : وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ" وقال”:يُوصِيكُمُ اللَّهُ فِي أَوْلادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ “وقال” : إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ"، وزعمتم أن لا حظوة لي ولا إرث من أبي ولا رحم بيننا أ فخصكم الله بآية أخرج أبي منها أم هل تقولون إن أهل ملتين لا يتوارثان أو لست أنا وأبي من أهل ملة واحدة أم أنتم أعلم بخصوص القرآن وعمومه من أبي وابن عمي فدونكها مخطومة مرحولة تلقاك يوم حشرك فنعم الحكم الله والزعيم محمد والموعد القيامة وعند الساعة يخسر المبطلون ولا ينفعكم إذ تندمون ولكل نبأ مستقر وسوف تعلمون من يأتيه عذاب يخزيه ويحل عليه عذاب مقيم.

ثم رمت بطرفها نحو الأنصار فقالت:

يا معشر النقيبة وأعضاد الملة وحضنة الإسلام، ما هذه الغميزة في حقي والسنة عن ظلامتي أما كان رسول الله أبي يقول المرء يحفظ في ولده سرعان ما أحدثتم وعجلان ذا إهالة ولكم طاقة بما أحاول وقوة على ما أطلب و أزاول أتقولون مات محمد ( ص ) فخطب جليل استوسع وهنه واستنهر فتقه وانفتق رتقه وأظلمت الأرض لغيبته وكسفت الشمس والقمر وانتثرت النجوم لمصيبته وأكدت الآمال وخشعت الجبال وأضيع الحريم وأزيلت الحرمة عند مماته، فتلك والله النازلة الكبرى والمصيبة العظمى لا مثلها نازلة ولا بائقة عاجلة أعلن بها كتاب الله جل ثناؤه في أفنيتكم وفي ممساكم ومصبحكم يهتف في أفنيتكم هتافا وصراخا وتلاوة وألحانا ولقبله ما حل بأنبياء الله ورسله حكم فصل وقضاء حتم "وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ وَ مَنْ يَنْقَلِبْ عَلى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً وَ سَيَجْزِي اللَّهُ الشَّاكِرِينَ . “إيها بني قيله أأهضم تراث أبي وأنتم بمرأى مني ومسمع ومنتدى ومجمع تلبسكم الدعوة وتشملكم الخبرة وأنتم ذوو العدد والعدة والأداة والقوة وعندكم السلاح والجنة توافيكم الدعوة فلا تجيبون وتأتيكم الصرخة فلا تغيثون؟ أنتم موصوفون بالكفاح معروفون بالخير والصلاح والنخبة التي انتخبت والخيرة التي اختيرت لنا أهل البيت قاتلتم العرب وتحملتم الكد والتعب وناطحتم الأمم كافحتم البهم لا نبرح أو تبرحون نأمركم فتأتمرون حتى إذا دارت بنا رحى الإسلام ودر حلب الأيام وخضعت ثغرة الشرك وسكنت فورة الإفك وخمدت نيران الكفر وهدأت دعوة الهرج واستوسق نظام الدين فأنى حزتم بعد البيان وأسررتم بعد الإعلان ونكصتم بعد الإقدام وأشركتم بعد الإيمان؛بؤسا لقوم نكثوا أيمانهم من بعد عهدهم وهموا بإخراج الرسول وهم بدءوكم أول مرة أ تخشونهم فالله أحق أن تخشوه إن كنتم مؤمنين ألا وقد أرى أن قد أخلدتم إلى الخفض وأبعدتم من هو أحق بالبسط والقبض وخلوتم بالدعة ونجوتم بالضيق من السعة فمججتم ما وعيتم ودسعتم الذي تسوغتم فإن تكفروا أنتم ومن في الأرض جميعا فإن الله لغني حميد ألا وقد قلت ما قلت هذا على معرفة مني بالجذلة التي خامرتكم والغدرة التي استشعرتها قلوبكم ولكنها فيضة النفس ونفثة الغيظ وخور القناة وبثة الصدر وتقدمة الحجة فدونكموها فاحتقبوها دبرة الظهر نقبة الخف باقية العار موسومة بغضب الجبار وشنار الأبد موصولة بنار الله الموقدة التي تطلع على الأفئدة ، فبعين الله ما تفعلون وسيعلم الذين ظلموا أي منقلب ينقلبون وأنا ابنة نذير لكم بين يدي عذاب شديد فاعملوا إنا عاملون و انتظروا إنا منتظرون.

Abullah son of Imam al-Hassan (ع) quotes his forefathers saying that Abu Bakr and ‘Umar decided to prevent Fatima (ع) from her Fadak property. When she came to know about it, she put her veil on her head, wrapped herself with her outer cloak and, accompanied by some of her relatives and men of her folks, stepping on her gown, her gait not differing from that of the Messenger of Allah (ص), went till she entered [the Mosque of the Prophet] where Abu Bakr was.

Abu Bakr was in the company of a crowd of the Muhajirun and Ansar and others. A curtain was placed behind which she sat and moaned. Hearing her thus moaning, everyone present burst in tears, so much so that the meeting place shook. She waited for a moment till the sobbing stopped and the fervor abated. She started her speech by praising Allah and lauding Him, sending blessings to His Messenger, whereupon people resumed their cries. When they stopped, she resumed her speech saying,

“Praise to Allah for that which He bestowed (us). We thank and laud Him for all that which He inspired and offered, for the abundant boons which He initiated, the perfect grants which He presented. Such boons are too many to compute, too vast to measure. Their limit is too distant to grasp. He commended them (to His beings) so they would gain more by being grateful for their continuity.

He ordained Himself praiseworthy by giving generously to His creatures. I testify that there is no God but Allah, the One without a partner, a statement which sincere devotion is its interpretation, the hearts guarantee its continuation, and in the minds and hearts is its perpetuation. He is the One Who cannot be perceived with vision, nor can He be described by tongues, nor can imagination comprehend how He is.

He originated things but not from anything that existed before them, created them without pre-existing examples. Rather, He created them with His might and spread them according to His will. He did so not for a need for which He created them, nor for a benefit (for Him) did He shape them, but to establish His wisdom, bring attention to His obedience, manifest His might, lead His creatures to humbly venerate Him and exalt His decrees. He then made the reward for obedience to Him and punishment for disobedience so as to protect His creatures from His Wrath and amass them into His Paradise.

“I also testify that my Father, Muhammad, is His servant and messenger whom He chose and prior to sending him when the [souls of all] beings were still concealed in that which was transcendental, protected from anything appalling, associated with termination and nonexistence. Allah the Exalted One knew that which was to follow, comprehended that which would come to pass and realized the place of every event.

Allah sent him (Muhammad) to perfect His commands, a resolution to accomplish His decree, and an implementation of the dictates of His Mercy. So he (Muhammad) found nations differing in their creeds, obsessed by their fires [Zoroastrians], worshipping their idols [Pagans], and denying Allah [atheists] despite their knowledge of Him.

Therefore, Allah illuminated their darkness with my Father, Muhammad, uncovered obscurity from their hearts, and cleared the clouds from their insights. He revealed guidance to the people. He delivered them from being led astray, taking them away from misguidance, showing them the right religion and inviting them to the Straight Path (as-Sirat al-Mustaqeem).

“Allah then chose to recall him mercifully, with love and preference. So, Muhammad is now in comfort, released from the burden of this world, surrounded angels of devotion, satisfied with the Merciful Lord and with being near the powerful King. So, peace of Allah with my Father, His Prophet, the trusted one, the one whom He chose from among His servants, His sincere friend, and peace and blessings of Allah with him.”

Fatima ‎(‎ع)‎ then turned to the crowd and said:

“Surely you (people) are Allah's servants at His command and prohibition, bearers of His creed and revelation. You are the ones whom Allah entrusted to fare with your own selves, His messengers to the nations. Amongst you does He have the right authority, a covenant which He brought forth to you and an legacy which He left to guard you: The eloquent Book of Allah, the Qur’an of the truth, the brilliant light, the shining beam. Its insights are indisputable, its secrets are revealed, its indications are manifest and those who follow it are surely blessed.

(The Qur’an) leads its adherents to righteousness. Listening (and acting upon) it leads to salvation. Through it are the enlightening divine arguments achieved, His manifest determination acquired, His prohibited decrees avoided, His manifest evidence recognized, His convincing proofs made apparent, His permissions granted and His laws written.

So Allah made belief (in Islam) a purification for you from polytheism. He made prayers an exaltation for you from conceit, Zakat purification for the soul and a (cause of) growth in subsistence, fasting an implantation of devotion, pilgrimage a construction of the creed and justice (Adl) the harmony of the hearts. And He made obedience to us (Ahl al-Bayt) the management of the affairs of the nation and our leadership (Ahl al-Bayt) a safeguard from disunity.

He made jihad (struggle) a way for strengthening Islam and patience a helping course for deserving (divine) rewards. He made commending what is right (Amr Bil Ma’ruf) a cause for public welfare, kindness to parents a safeguard from (His) wrath, the maintaining of close ties with one's kin a cause for a longer life and for multiplying the number of offspring, in-kind reprisal (qisas قصاص) to save lives, fulfillment of vows the earning of mercy, the completion of weights and measures a cause for avoiding neglecting the rights of others, forbidding drinking wines an exaltation from atrocity, avoiding slander a veil from curse, abandoning theft a reason for deserving chastity.

Allah has also prohibited polytheism so that one can devote himself to His Mastership. Therefore; Fear Allah as He should be feared, and die not except in a state of Islam; Obey Allah in that which He has commanded you to do and that which He has forbidden, for surely those truly fear among His servants, who have knowledge.'

“O People! Be informed that I am Fatima, and my father is Muhammad I say that repeatedly and initiate it continually; I say not what I say mistakenly, nor do I do what I do aimlessly. Now has come unto you an Apostle from amongst yourselves; It grieves him that you should perish; ardently anxious is he over you; To the believers he is most kind and merciful. Thus, if you identify and recognize him, you shall realize that he is my father and not the father of any of your women; the brother of my cousin (Ali ‎(‎ع)‎) rather than any of your men.

What an excellent identity he was, may the peace and blessings of Allah be upon him and his descendants Thus, he propagated the Message, by coming out openly with the warning, and while inclined away from the path of the polytheists, (whom he) struck their strength and seized their throats, while he invited (all) to the way of his Lord with wisdom and beautiful preaching He destroyed idols, and defeated heroes, until their group fled and turned their backs. So night revealed its dawn; righteousness uncovered its genuineness; the voice of the religious authority spoke out loud; the evil discords were silenced.

The crown of hypocrisy was diminished; the tightening of infidelity and desertion were untied, So you spoke the statement of devotion amongst a band of starved ones; and you were on the edge of a hole of fire;(you were) the drink of the thirsty one; the opportunity of the desiring one; the fire brand of him who passes in haste; the step for feet; you used to drink from the water gathered on roads; eat jerked meat. (Lady Fatima (ع) was stating their lowly situation before Islam) You were despised outcasts always in fear of abduction from those around you.

Yet, Allah rescued you through my father, Muhammad after much ado, and after he was confronted by mighty men, the Arab beasts, and the demons of the people of the Book Who, whenever they ignited the fire of war, Allah extinguished it; and whenever the thorn of the devil appeared, or a mouth of the polytheists opened wide in defiance, he would strike its discords with his brother (Ali, (ع)), who comes not back until he treads its wing with the sole of his feet, and extinguishes its flames with his sword.

(Ali is) diligent in Allah's affair, near to the Messenger of Allah, A master among Allah's worshippers, setting to work briskly, sincere in his advice, earnest and exerting himself (in service to Islam); While you were calm, gay, and feeling safe in your comfortable lives, waiting for us to meet disasters, awaiting the spread of news, you fell back during every battle, and took to your heels at times of fighting.

Yet, When Allah chose His Prophet from the dwell of His prophets, and the abode of His sincere (servants); The thorns of hypocrisy appeared on you, the garment of faith became worn out, The misguided ignorant(s) spoke out, the sluggish ignorant came to the front and brayed. The he camel of the vain wiggled his tail in your courtyards and the your courtyards and the Devil stuck his head from its place of hiding and called upon you, he found you responsive to his invitation, and observing his deceits.

He then aroused you and found you quick (to answer him), and invited you to wrath, therefore; you branded other than your camels and proceeded to other than your drinking places. Then while the era of the Prophet was still near, the gash was still wide, the scar had not yet healed, and the Messenger was not yet buried. A (quick) undertaking as you claimed, aimed at preventing discord (trial), Surely, they have fallen into trial already! And indeed Hell surrounds the unbelievers.

How preposterous! What an idea! What a falsehood! For Allah's Book is still amongst you, its affairs are apparent; its rules are manifest; its signs are dazzling; its restrictions are visible, and its commands are evident. Yet, indeed you have cast it behind your backs! What! Do you detest it? Or according to something else you wish to rule?

Evil would be the exchange for the wrongdoers! And if anyone desires a religion other than Islam (submission to Allah), it never will it be accepted from him; And in the hereafter, he will be in the ranks of those who have lost. Surely you have not waited until its stampede seized, and it became obedient. You then started arousing its flames, instigating its coal, complying with the call of the misled devil, quenching the light of the manifest religion, and extinguished the light of the sincere Prophet.

You concealed sips on froth and proceeded towards his (the Prophet) kin and children in swamps and forests (meaning you plot against them in deceitful ways), but we are patient with you as if we are being notched with knives and stung by spearheads in our abdomens, Yet-now you claim that there is not inheritance for us! What! "Do they then seek after a judgment of (the Days of) ignorance? But How, for a people whose faith is assured, can give better judgment than Allah? Don't you know? Yes, indeed it is obvious to you that I am his daughter. O Muslims! Will my inheritance be usurped?

O son of Abu Quhafa! Where is it in the Book of Allah that you inherit your father and I do not inherit mine? Surely you have come up with an unprecedented thing. Do you intentionally abandon the Book of Allah and cast it behind your back? Do you not read where it says: And Solomon (Sulayman) inherited David (Dawood)'? And when it narrates the story of Zacharias and says: `So give me an heir as from thyself (One that) will inherit me, and inherit the posterity of Jacob (Yaqoob)'

And: `But kindred by hood have prior rights against each other in the Book of Allah' And: Allah (thus) directs you as regards your children's (inheritance) to the male, a portion equal to that of two females' And, If he leaves any goods, that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the pious ones.'

You claim that I have no share! And that I do not inherit my father! What! Did Allah reveal a (Qur’anic) verse regarding you, from which He excluded my father? Or do you say: `These (Fatima and her father) are the people of two faiths, they do not inherit each other?!' Are we not, me and my father, a people adhering to one faith? Or is it that you have more knowledge about the specifications and generalizations of the Qur’an than my father and my cousin (Imam Ali)?

So, here you are! Take it! (Ready with) its nose rope and saddled! But if shall encounter you on the Day of Gathering; (thus) what a wonderful judge is Allah, a claimant is Muhammad, and a day is the Day of Rising. At the time of the Hour shall the wrongdoers lose; and it shall not benefit you to regret (your actions) then! For every Message, there is a time limit; and soon shall ye know who will be inflicted with torture that will humiliate him, and who will be confronted by an everlasting punishment. (Fatima then turned towards the Ansar and said:) O you people of intellect! The strong supporters of the nation! And those who embraced Islam; What is this shortcoming in defending my right? And what is this slumber (while you see) injustice (being done toward me)? Did not the Messenger of Allah, my father, used to say: A man is upheld (remembered) by his children'? O how quick have you violated (his orders)?!

How soon have you plotted against us? But you still are capable (of helping me in) my attempt, and powerful (to help me) in that which I request and (in) my pursuit (of it). Or do you say: "Muhammad has perished;" Surely this is a great calamity; Its damage is excessive its injury is great, Its wound (is much too deep) to heal.

The Earth became darkened with his departure; the stars eclipsed for his calamity; hopes were seized; mountains submitted; sanctity was violated, and holiness was encroached upon after his death. Therefore, this, by Allah, is the great affliction, and the grand calamity; there is not an affliction-which is the like of it; nor will there be a sudden misfortune (as surprising as this).

The Book of Allah-excellent in praising him-announced in the courtyards (of your houses) in the place where you spend your evenings and mornings; A call, A cry, A recitation, and (verses) in order. It had previously came upon His (Allah's) Prophets and Messengers; (for it is) A decree final, and a predestination fulfilled: "Muhammad is not but an Apostle: Many were the apostles that passed away before him. If he died or was slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude."

O you people of reflection; will I be usurped the inheritance of my father while you hear and see me?! (And while) You are sitting and gathered around me? You hear my call, and are included in the (news of the) affair? (But) You are numerous and well equipped! (You have) the means and the power, and the weapons and the shields.

Yet, the call reaches you but you do not answer; the cry comes to you but you do not come to help? (This) While you are characterized by struggle, known for goodness and welfare, the selected group (which was chosen), and the best ones chosen by the Messenger for us, Ahlul- Bayt. You fought the Arabs, bore with pain and exhaustion, struggled against the nations, and resisted their heroes. We were still, so were you in ordering you, and you in obeying us.

So that Islam became triumphant, the accomplishment of the days came near, the fort of polytheism was subjected, the outburst of was subjected, the outburst of infidelity calmed down, and the system of religion was well-ordered. Thus, (why have you) become confused after clearness? Conceal matters after announcing them? Do you thus turn on your heels after daring, associating (others with Allah) after believing? Will you not fight people who violated their oaths? Plotted to expel the Apostle and became aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom you should more justly fear, if you believe!

Now I see that you are inclined to easy living; having dismissed one who is more worthy of guardianship [referring to Ali (ع)]. You secluded yourselves with meekness and dismissed that which you accepted. Yet, if you show ingratitude, ye and all on earth together, yet, Allah free of all wants, worthy of all praise.

Surely I have said all that I have said with full knowledge that you intent to forsake me, and knowing the betrayal that your hearts sensed. But it is the state of soul, the effusion of fury, the dissemination of (what is) the chest and the presentation of the proof.

Hence, Here it is! Bag it (leadership and) put it on the back of an ill she camel, which has a thin hump with everlasting grace, marked with the wrath of Allah, and the blame of ever (which leads to) the Fire of (the wrath of Allah kindled (to a blaze), that which doth mount (right) to the hearts; For, Allah witnesses what you do, and soon will the unjust assailants know what vicissitudes their affairs will take! And I am the daughter of a warner (the Prophet) to you against a severe punishment. So, act and so will we, and wait, and we shall wait.'”

فأجابها أبو بكر وقال : يا بنت رسول الله لقد كان أبوك بالمؤمنين عطوفا كريما رءوفا رحيما وعلى الكافرين عذابا أليما وعقابا عظيما إن عزوناه وجدناه أباك دون النساء وأخا إلفك دون الأخلاء آثره على كل حميم وساعده في كل أمر جسيم لا يحبكم إلا سعيد ولا يبغضكم إلا شقي بعيد فأنتم عترة رسول الله الطيبون الخيرة المنتجبون على الخير أدلتنا وإلى الجنة مسالكنا. وأنت يا خيرة النساء وابنة خير الأنبياء صادقة في قولك سابقة في وفور عقلك غير مردودة عن حقك ولا مصدودة عن صدقك والله ما عدوت رأي رسول الله ولا عملت إلا بإذنه والرائد لا يكذب أهله وإني أشهد الله وكفى به شهيدا أني سمعت رسول الله ( ص ) يقول نحن معاشر الأنبياء لا نورث ذهبا و لا فضة و لا دارا و لا عقارا و إنما نورث الكتاب والحكمة والعلم والنبوة وما كان لنا من طعمة فلولي الأمر بعدنا أن يحكم فيه بحكمه وقد جعلنا ما حاولته في الكراع والسلاح يقاتل بها المسلمون ويجاهدون.

فقالت عليها السلام ، سبحان الله ما كان أبي رسول الله ( ص ) عن كتاب الله صادفا ولا لأحكامه مخالفا بل كان يتبع أثره ويقفو سوره؛ أفتجمعون إلى الغدر اعتلالا عليه بالزور وهذا بعد وفاته شبيه بما بغي له من الغوائل في حياته هذا كتاب الله حكما عدلا وناطقا فصلا يقول يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ و يقول وَ وَرِثَ سُلَيْمانُ داوُدَ وبين عز وجل فيما وزع من الأقساط وشرع من الفرائض والميراث وأباح من حظ الذكران والإناث ما أزاح به علة المبطلين وأزال التظني والشبهات في الغابرين كلا بل سولت لكم أنفسكم أمرا فصبر جميل والله المستعان على ما تصفون . فقال أبو بكر: صدق الله ورسوله وصدقت ابنته معدن الحكمة وموطن الهدى والرحمة وركن الدين وعين الحجة لا أبعد صوابك ولا أنكر خطابك هؤلاء المسلمون بيني وبينك قلدوني ما تقلدت وباتفاق منهم أخذت ما أخذت غير مكابر ولا مستبد ولا مستأثر وهم بذلك شهود.

فالتفتت فاطمة عليها السلام إلى الناس و قالت:

معاشر المسلمين المسرعة إلى قيل الباطل المغضية على الفعل القبيح الخاسر أفلا تتدبرون القرآن أم على قلوب أقفالها كلا بل ران على قلوبكم ما أسأتم من أعمالكم فأخذ بسمعكم وأبصاركم ولبئس ما تأولتم وساء ما به أشرتم وشر ما منه اغتصبتم لتجدن والله محمله ثقيلا وغبه وبيلا إذا كشف لكم الغطاء وبان بإورائه الضراء وبدا لكم من ربكم ما لم تكونوا تحتسبون و خسر هنا لك المبطلون.

Abu Bakr responded to her by saying, “O daughter of the Messenger of Allah! Your father was always affectionate with the believers, generous, kind and merciful, and towards the unbelievers was a painful torment and a great punishment. Surely the Prophet is your father, not anyone else's, the brother of your husband, not any other man's; he surely preferred him over all his friends and (Ali) supported him in every important matter, no one loves you save the lucky and no one hates you save the wretched.

You are the blessed progeny of Allah's Messenger, the chosen ones, our guides to goodness our path to Paradise, and you-the best of women-and the daughter of the best of prophets, truthful is your sayings, excelling in reason. You shall not be driven back from your right... But I surely heard your father saying: `We the, group of prophets do not inherit, nor are we inherited Yet, this is my situation and property, it is yours (if you wish); it shall not be concealed from you, nor will it be stored away from you.

You are the Mistress of your father's nation, and the blessed tree of your descendants. Your property shall not be usurped against your will nor can your name be defamed. Your judgment shall be executed in all that which I possess. This, do you think that I violate your father's (will)?"

Fatima then refuted Abu Bakr's claim that the Prophet had stated that prophets cannot be inherited, and said: "Glory be to Allah!! Surely Allah's Messenger did not abandon Allah's Book nor did he violate His commands. Rather, he followed its decrees and adhered to its chapters. So do you unite with treachery justifying your acts with fabrications?

Indeed this—after his departure—is similar to the disasters which were plotted against him during his lifetime. But behold! This is Allah's Book, a just judge and a decisive speaker, saying: `One that will (truly) inherit Me, and inherit the posterity of Yaqub,' (19:6) and 'And Sulaiman (Solomon) inherited Dawood (David).' (27: 16) Thus, He (Glory be to Him) made clear that which He made share of all heirs, decreed from the amounts of inheritance, allowed for males and females, and eradicated all doubts and ambiguities (pertaining to this issue which existed with the) bygones.

Nay! But your minds have made up a tale (that may pass) with you, but (for me) patience is most fitting against that which ye assert; it is Allah (alone) whose help can be sought." It is apparent that Abu Bakr chanced the mode with which he addressed Lady Fatima ‎(‎ع)‎ after delivering her speech. Listen to his following speech; which is his reply to Fatima's just reported speech.

Abu Bakr said: "Surely Allah and His Apostle are truthful, and so has his (the Prophet's) daughter told the truth. Surely you are the source of wisdom, the element of faith, and the sole authority. May Allah not refute your righteous argument, nor invalidate your decisive speech. But these are the Muslims between us-who have entrusted me with leadership, and it was according to their satisfaction that 1 received what 1 have. I am not being arrogant, autocratic, or selfish, and they are my witnesses." Upon hearing Abu Bakr speak of the people's support for him, Lady Fatima Zahra ‎(‎ع)‎ turned towards them and said:

"O people, who rush towards uttering falsehood and are indifferent to disgraceful and losing actions! Do you not earnestly seek to reflect upon the Qur’an, or are your hearts isolated with locks? But on your hearts is the stain of the evil, which you committed; it has seized your hearing and your sight, evil is that which you justified cursed is that which you reckoned, and wicked is what you have taken for an exchange!

You shall, by Allah, find bearing it (to be a great) burden, and its consequence disastrous. (That is) on the day when the cover is removed and appears to you what is behind it of wrath. When you will be confronted by Allah with that which you could never have expected, there will perish, there and then, those who stood on falsehoods."

Although parts of Abu Bakr's speeches cannot be verified with authentic evidence, and despite the fact that we have already mentioned part of the actual speech, which Abu Bakr delivered after Lady Fatima's arguments, it appears certain that Abu Bakr was finally persuaded to submit Fadak to her. Nevertheless, when Fatima was leaving Abu Bakr's house, ‘Umar suddenly appeared and exclaimed: "What is it that you hold in your hand?"

Abu Bakr replied: 'A decree I have written for Fatima in which I assigned Fadak and her father's inheritance to her." ‘Umar then said: "With what will you spend on the Muslims if the Arabs decide to fight you?!"

وفي سيرة الحلبي ج 3 ص 391 :- أن عمر أخذ الكتاب فشقه.

According to p. 391, Vol. 3, of al-Halabi’s Seera book, ‘Umar [ibn al-Khattab] seized the decree and tore it to pieces…

ثم عطفت على قبر النبي ( ص ) و قالت:

قد كان بعدك انباء وهنبثة لوكنت شاهدها لم تكثر الخطب
انا فقدناك فقد الارض وابلها واختل قومك فاشهدهم فقد نكبوا

وقد رُزينا بما لم يرزه أحد من البرية لا عجم ولا عرب

ضاقت عليَّ بلادي بعدما رحبت وسيم سبطاك خسفاً فيه لي نصب

و كل أهل له قربى و منزلة عند الاله على الأدنين مقترب

أبدت رجال لنا نجوى صدورهم لما مضيت و حالت دونك الترب

تجهمتنا رجال وآستخف بنا اذ غبت عنا فنحن اليوم نغتصب

وكنت بدرا ونورا يستضاء به عليك ينزل من ذي العزة الكتب
قد كان جبريل بالآيات يؤنسنا فقد فقدت و كل الخير محتجب
فليت قبلك كان الموت صادفنا لما مضيت و حالت دونك الكثب
فسوف نبكيك ما عشنا وما بقيت من العيون بتهمال لها سكب

After you, reports and momentous chaotic events we found,

Had you witnessed them, calamities would not abound.

We missed you as sorely as earth would miss its rain,

Your folks lost balance, see how from the creed they did refrain,

We, like no others, have suffered affliction,

Unlike all Arabs, or others from among Allah’s creation.

My homeland is now narrow after its great expanse indeed,

Both your grandsons have been wronged, so my heart is grieved,

Every family has relatives and a place

With the Almighty Who is close to those of grace,

Certain men what their chests hid did they to us reveal,

When you went, and now you from our sights did a grave conceal,

Men assaulted and slighted us, when you became far away

So, now what rightfully belongs to us is being taken away.

You were the moon, your light showed us what we should heed,

Messages from the Exalted One were to you revealed.

With the Verses did Gabriel make our day,

Now you are gone, every good thing is kept away.

How we wish in our direction death did the Almighty guide

Before you left us, and you did the dunes from us hide.

We shall cry over you so long as our tears can pour,

So long as floods of tears can withstand and endure.

ـ من أشار إلى خطبة الصديقة فاطمة (عليها السلام( أو روى شيئاً منها نذكر بعضاً منهم على سبيل المثال لا حصر، وهم كالتالي:

1 ـ الخليل بن أحمد الفراهيدي (ت 175 هـ) في كتاب العين: 8 / 323 في كلمة اللمّة، وقال: وفي الحديث جاءت فاطمة (عليها السلام) إلى أبي بكر في لُميمة من حفدتها ونساء قومها.

2 ـ جار الله محمد بن عمر الزمخشري (ت 538 هـ).

في الفائق: 3 / 331 في مادة اللمة أيضاً قال: وفي حديث فاطمة (عليها السلام): إنّها خرجت في لمة من نسائها تتوطّأ ذيلها، حتى دخلت على أبي بكر.

3 ـ أبو الفرج عبد الرحمن بن علي بن الجوزي، (ت 597 هـ(.

في غريب الحديث: 2 / 333 وقال: وفي الحديث: أنّ فاطمة (عليها السلام) خرجت في لمة من نسائها إلى أبي بكر فعاتبته. أي في جماعة ; وقيل: من الثلاث إلى العشر.

4 ـ مجد الدين أبو السعادات ابن الأثير (ت 606 هـ(.

في النهاية في غريب الحديث والأثر: 4 / 273 وقال: في حديث فاطمة (عليها السلام): إنّها خرجت في لمة من نسائها تتوطّأ ذيلها، إلى أبي بكر فعاتبته.

5 ـ أبو الفضل جمال الدين بن منظور (ت 711 هـ).

في لسان العرب: 12 / 548 وقال: وفي حديث فاطمة (عليها السلام): إنّها خرجت في لمة من نسائها تتوطّأ ذيلها إلى أبي بكر فعاتبته. ذكرها في مادة لمم.

References to this speech by the Truthful One, Fatima, peace with her, including some who cited excerpts of it, include the following:

1. Al-Khalil ibn Ahmed al-Farahidi الخليل بن أحمد الفراهيدي (d. 175 A.H./792 A.D.) on p. 323, Vol. 8, of Kitab al-Ayn,

2. Jarallah Muhammad ibn ‘Umar al-Zamakhshari الزمخشري (d. 538 A.H./1144 A.D.) on p. 331, Vol. 3, of Al-Faiq;

3. Abul-Faraj Abdul-Rahman ibn Ali ibn al-Jawzi ابن الجوزي (d. 597 A.H./1201 A.D.),

4. Majd ad-Deen Abu al-Sa’adat Ibn al-Atheer ابن الأثير (d. 606 A.H./1210 A.D.) on p. 273, Vol. 4 of his book titled Al-Nihaya,

5. Abul-Fadl Jamal ad-Deen ibn Manzour ابن منظور (d. 711 A.H./1312 A.D.) on p. 548, Vol. 12 (old edition) of his lexicon titled Lisan al-Arab.

http://www.al-islam.org/fatima-the-daughter-of-muhammad-a-brief-biography-yasin-al-jibouri/