Fadak fi al-Tarikh (Fadak in History)

Author: Ayatullah Sayyid Muhammad Baqir al-Sadr
Book Review
The dispute between the Prophet's noble daughter Hazrat Fatimah al Zahra' (A.S.) and the first caliph, Abu Bakr bin Abi Quhafah, over the tract of Fadak near Khaybar which was the personal property of Prophet Muhammad (S.A.W.) and which he had bequeathed to his daughter, has been the subject of several books. The issue of Fadak is in fact a sad turn of events in the history of Islam, especially for the followers of the Prophet's Household, who view it as a symbol of oppression of the Ahl al-Bayt (A.S.), of Hazrat Fatimah (A.S.) in particular.
The question which arises in Muslim minds is: What were the motives of Hazrat Fatimah (A.S.) and Abu Bakr to confront each other on a few acres of Fadak? This point has been analyzed from different angles and convincing answers given by Ayatullah Sayyid Muhammad Baqir al-Sadr in his valuable book Fadak fi al Tarikh (Fadak in History) which was written when he was 24 years old. The book, besides being considered one of the original works on this topic, gives an idea of the dynamic thoughts of the young Sadr who at the start of his scholarly life displayed his tendencies as a guardian of the sanctity of the Ahl al-Bayt (A.S.).
Fadak, according to Martyr Ayatullah Baqir al-Sadr, is a wholly political issue, and the dispute over it between Hazrat Fatimah (A.S.) and Abu Bakr is not the dispute of ownership but is a political confrontation which, as he points out, was to continue in later centuries between the caliphs and the Prophet's Ahl al-Bayt (A.S.). In fact, the author considers as political, the motive of the two sides in entering the dispute and stresses that Abu Bakr knew very well that Hazrat Fatimah's (A.S.) contention was not for mere inheritance, bequeathal or grant but was a political battle, or more properly a litigation for reclaiming the rights of her noble and peerless husband, Imam 'Ali bin Abi Talib (A.S.), who had been deprived of his natural position and indisputable right over the Islamic state by the caliph and his accomplices. As Sadr notes, Hazrat Fatimah (A.S.) took this revolutionary step to assert her ownership of Fadak in defense of the trampled rights of her husband, and his political rule and leadership of the state which had been usurped after the Prophet. In view of this fact, says the author, the actual boundaries of Fadak are the boundaries of the caliphate and of Islamic rule. This becomes clear in the words of Hazrat Fatimah (A.S.) herself:
"Yes, Fadak was in our possession. Fadak in its wider sense, that is, whatever was under the shade of the sky. Then some envied it and others took it over."
The book is divided into five sections. The first section presents the scenario of a revolution with Hazrat Fatimah (A.S.) playing the role of the leading revolutionary. The motive of the Prophet's daughter for taking this dynamic revolutionary step which has been recorded in history with all its deep tragedy was to protest the usurpation of the indisputable rights of her immaculate husband who was the most suitable person for the caliphate. To emphasize her point, she reminded people of the merits of Imam 'Ali (A.S.) and his position with the Prophet
In the second section of his book the author has reviewed the political history of Fadak and how it changed hands among the caliphs and the descendants of the Prophet. During the rule of the Umayyads and the Abbasids, Fadak was restored to the descendants of Hazrat Fatimah (A.S.) on several occasions, only to be seized again by the next caliph.
The third section deals with the history of the revolution with the author detailing the political duels of the first and second caliphs with Imam 'Ali (A.S.) and their role in paving the ground for coming to power of the ungodly Umayyads. He points out that among the pressures on Imam 'Ali (A.S.) and the Prophet's clan the Bani Hashim, during the reign of the first two caliphs was the increase of the political influence of those late and reluctant converts to Islam, the Umayyuds, and in view of these developments it could rightly be said that both Abu Bakr and 'Umar ibn al-Khattab facilitated the conditions for the coming to power of this ungodly dynasty. Martyr Sadr then mentions the merits of Imam 'Ali (A.S.) and after drawing a comparison between him and the first three caliphs, praises his selfless sacrifice in leaving the caliphate alone, because his spiritual position was much higher and more extensive than his own political position. The author says that the Imam abstained from claiming his right of the caliphate in the interests of the Muslims and in order to avoid a civil war which at that particular stage of history would have been detrimental to the cause of Islam. According to Ayatullah Baqir al Sadr, the cry of justice of Hazrat Fatimah (A.S.) is actually the cry of justice of Imam 'Ali (A.S.), but coming from the blessed mouth of his wife so as to prove the righteousness of her husband.
The fourth section focuses on the famous sermon of Hazrat Fatimah (A.S.) in Masjid al-Nabi with an analysis and explanation of its words and phrases, and the memory it brought back to the listeners of the sermons of her father the Prophet. In her sermon - which has been preserved in all historical texts - Hazrat Fatimah (A.S.) after praising Allah the Almighty and sending blessings on Prophet Muhammad (S.A.W.), elaborates on the tenets of Islam and recounts the merits and virtues of her husband, and warns the caliph and his companions of divine justice for their unjustified actions. She tells them:
"Now hang firmly to this cheap dromedary of caliphate of yours and release it not. But beware; the hump of this camel is injured while there are blisters and holes in its feet. It carries the scars of ignominy and the sign of the wrath of Allah. Eternal shame is attached to it."
In this way she entrusted to God her complaint against their injustice.
In the fifth and last section of the book, Ayatullah Baqir al Sadr analyses the issue of Fadak and draws conclusion that in the first place Abu Bakr himself did not consider as reliable the hadith he recited for turning down the claims of Hazrat Fatimah (A.S.) to Fadak. It was under the pressure of 'Umar that he attributed to the Prophet the words: "We (the Prophets) do not leave inheritance and whatever we leave is charity." The author then scrutinizes the words of the supposed hadith and says that in the light of the verses of the Holy Qur'an regarding the inheritance of previous prophets which Hazrat Fatimah (A.S.) quoted in order to refute the contention of the caliph, it is clear that such an attribution to Prophet Muhammad (S.A.W.) cannot be relied upon. For instance, the Prophet's daughter countered Abu Bakr's contention as blasphemous since it implied that the Prophet (S.A.W.) did not follow the divine commandments on inheritance. She pointed to the ayahs,of the Holy Qur'an where Allah, quoting Zachariah's supplication, says: "So grant me from Yourself an heir, who shall inherit me and inherit from the family of Jacob. " (19:5,6) "And Solomon inherited David"'(27:16).
In view of these clear facts it cannot be said that Prophet Muhammad (S.A.W.) left no inheritance. In other words, says the author, Abu Bakr's contention stands null and void, and the least that one could interpret his words is that Prophets accumulate no wealth and property to be left as inheritance! He then goes on to study this spurious hadith from different angles, and after focusing on the verses of the Holy Qur'an which Hazrat Fatimah (A.S.) cited in her defense, he dismisses Abu Bakr's attribution to the Prophet as false and contradictory to the express commandments of Almighty Allah.
The book provides excellent reading, and although brief, it draws a vivid picture of the dispute over Fadak, thereby clearing any doubts from unbiased minds that the Prophet's daughter was the guardian of her father's divine legacy and not those who had isolated the Book and the Sunnah to seize the political functions of the caliphate.
Topical and Chronological List of Ayatullah Sayyid Muhammad Baqir al-Sadr's Works
Topical List:
Fiqh:
1. Buhuth fi Sharh al- 'Urvah al' Wuthqa (Discourses on the Commentary of al- 'Urvah al-Wuthqa), 4 volumes.
2. Al-Ta'liqah 'ala Minhaj al-Salihin (Annotation of Ayatullah Hakim's Minhaj al-Salihin), 2 volumes.
3. Al-Fatawa al-Wazihah (Clear Decrees).
4. Mujaz Ahkam al-Hajj (Summarized Rules of Hajj)
5. Al-Ta'liqah 'ala Manasik al-Hajj (Annotation of Ayatullah Khui's Hajj Rites).
6. Al-Ta'liqah 'ala Salah al-Jumu'ah (Annotation on Friday Prayer)
Usul al-Fiqh:
7. Durus fi Ilm al-Usul (Lessons in the Science of Jurisprudence), 3 Parts.
8. Al-Ma'alim al-Jadidah lil-Usul (The New Signposts of Jurisprudence).
9. Ghayah al-Fikr (The Highest Degree of Thought)
Philosophy:
10. Falsafatuna (Our Philosophy)
Logic:
11. Al-Usus al-Mantiqiyyah lil-Istiqra' (The Logical Basis of Induction)
Kalam:
12. Al-Mujaz fi Usul al-Din: al-Mursil, al-Rasul, al-Risalah (The Summarized Principles of Religion: The Sender, The Messenger, The Message).
13. Al-Tashayyu' wa al-Islam - Bahth Hawl al-Wilayah (Discourse on Divine Authority).
14. Bahth Hawl al-Mahdi (Discourse on Imam Mahdi)
Economics:
15. Iqtisaduna (Our Economics).
16. Al-Bank al-la Ribawi fi al-Islam (Usury-free Banking in Islam).
17. Maqalat Iqtisadiyyah (Essays in Economy).
Tafsir:
18. Al-Tafair al-Mawzu'i lil-Qur'an al-Karim - al-Madrasah al-Qur'aniyyah (The Thematic exegesis of the Holy Qur'an).
19. Buhuth fi 'Ulum al-Qur'an (Discourses on Qur'anic Sciences).
20. Maqalat Qur'aniyyah (Essays on Qur'an).
History:
21. Ahl al-Bayt Tanawwu' Ahdaf wa Wahdah Hadaf (Ahl al- Bayt, Variety of Objectives Towards a Single Goal).
22. Fadak fi al-Tarikh (Fadak in History).
Islamic Culture:
23. Al-Islam Yaqud al-Hayah (Islam Directive to Life).
24. Al-Madrasah al-Islamiyyah (Islamic School):
1. Al-Insan al-Mu'asir wa al-Mushkilah al-Ijtima'iyyah
(Modern Man and Social Problems)
2. Maza Tu'raf 'an al-Iqtisad al-Islami? (What could be Known of Islamic Economy?).
25. Risalatuna (Our Mission).
26. Nazrah Ammah fi al-Ibadat (General View on Rites of Worship).
27. Maqalat wa Muhazrat (Essays and Lectures)

B) Chronological List:
1. Fadak fi al-Tarikh, 1374/1955.
2. Ghayah al-Fikr, 1374/1955.
3. Falsafatuna, 1379/1959.
4. Iqtisaduna, 1381/1961.
5. Al-Madrasah al-Islamiyyah, 1384/1964:
1. Al Insan al-Mu 'asir wa al-Mushkilah al-Ijtima'iyyah.
2. Maza Tu'raf 'an al-Iqtisad al-Islami.
6. Al-Ma'alim al-Jadidah lil-Usul, 1385/1985.
7. Al-Bank al-la Ribawi fi al-Islam, 1389/1969.
8. Al-Usus al-Mantiqiyyah lil-Istiqra ' 1391/1971
9. Buhuth fi Sharh al-'Urwah al-Wuthqa, Volume One 1391/1971.
10. Buhuth fi Sharh al-'Urwah al-Wuthqa, Volume Two 1392/1972.
11. Buhuth fi Sharh al-'Ufw'ah al-Wuthqa, Volume Three 1394/1974.
12. Al-Ta'liqah 'ala Minhaj al-Salihin (Sayyid Hakim),2 volumes, 1395/1975.
13. Mujaz Ahkam al-Hajj, 1395/1975.
14. Al-Fatawa al-Wazihah, 1396/1976.
15. Nazrah 'Ammah fi al-Ibadat, 1396/1976.
16. Al-Tashayyu' wa al-Islam (Bahth Hawl al-Wilayah) 1396/1976.
17. Buhuth fi Sharh al-'Urwah al-Wuthqa, Volume Four 1397/1977.
18. Bahth Hawl al-Mahdi, 1397/1977.
19. Al-Mujaz fi Usul al-Din (al-Mursil, al-Rasul, al-Risalah 1397/1977.
20. Durus fi Ilm al Usul, 1397/1978
Ref: Imam Reza (A.S.) Network

Fadak fi al-Tarikh (Fadak in History)

Author: Ayatullah Sayyid Muhammad Baqir al-Sadr
Book Review
The dispute between the Prophet's noble daughter Hazrat Fatimah al Zahra' (A.S.) and the first caliph, Abu Bakr bin Abi Quhafah, over the tract of Fadak near Khaybar which was the personal property of Prophet Muhammad (S.A.W.) and which he had bequeathed to his daughter, has been the subject of several books. The issue of Fadak is in fact a sad turn of events in the history of Islam, especially for the followers of the Prophet's Household, who view it as a symbol of oppression of the Ahl al-Bayt (A.S.), of Hazrat Fatimah (A.S.) in particular.
The question which arises in Muslim minds is: What were the motives of Hazrat Fatimah (A.S.) and Abu Bakr to confront each other on a few acres of Fadak? This point has been analyzed from different angles and convincing answers given by Ayatullah Sayyid Muhammad Baqir al-Sadr in his valuable book Fadak fi al Tarikh (Fadak in History) which was written when he was 24 years old. The book, besides being considered one of the original works on this topic, gives an idea of the dynamic thoughts of the young Sadr who at the start of his scholarly life displayed his tendencies as a guardian of the sanctity of the Ahl al-Bayt (A.S.).
Fadak, according to Martyr Ayatullah Baqir al-Sadr, is a wholly political issue, and the dispute over it between Hazrat Fatimah (A.S.) and Abu Bakr is not the dispute of ownership but is a political confrontation which, as he points out, was to continue in later centuries between the caliphs and the Prophet's Ahl al-Bayt (A.S.). In fact, the author considers as political, the motive of the two sides in entering the dispute and stresses that Abu Bakr knew very well that Hazrat Fatimah's (A.S.) contention was not for mere inheritance, bequeathal or grant but was a political battle, or more properly a litigation for reclaiming the rights of her noble and peerless husband, Imam 'Ali bin Abi Talib (A.S.), who had been deprived of his natural position and indisputable right over the Islamic state by the caliph and his accomplices. As Sadr notes, Hazrat Fatimah (A.S.) took this revolutionary step to assert her ownership of Fadak in defense of the trampled rights of her husband, and his political rule and leadership of the state which had been usurped after the Prophet. In view of this fact, says the author, the actual boundaries of Fadak are the boundaries of the caliphate and of Islamic rule. This becomes clear in the words of Hazrat Fatimah (A.S.) herself:
"Yes, Fadak was in our possession. Fadak in its wider sense, that is, whatever was under the shade of the sky. Then some envied it and others took it over."
The book is divided into five sections. The first section presents the scenario of a revolution with Hazrat Fatimah (A.S.) playing the role of the leading revolutionary. The motive of the Prophet's daughter for taking this dynamic revolutionary step which has been recorded in history with all its deep tragedy was to protest the usurpation of the indisputable rights of her immaculate husband who was the most suitable person for the caliphate. To emphasize her point, she reminded people of the merits of Imam 'Ali (A.S.) and his position with the Prophet
In the second section of his book the author has reviewed the political history of Fadak and how it changed hands among the caliphs and the descendants of the Prophet. During the rule of the Umayyads and the Abbasids, Fadak was restored to the descendants of Hazrat Fatimah (A.S.) on several occasions, only to be seized again by the next caliph.
The third section deals with the history of the revolution with the author detailing the political duels of the first and second caliphs with Imam 'Ali (A.S.) and their role in paving the ground for coming to power of the ungodly Umayyads. He points out that among the pressures on Imam 'Ali (A.S.) and the Prophet's clan the Bani Hashim, during the reign of the first two caliphs was the increase of the political influence of those late and reluctant converts to Islam, the Umayyuds, and in view of these developments it could rightly be said that both Abu Bakr and 'Umar ibn al-Khattab facilitated the conditions for the coming to power of this ungodly dynasty. Martyr Sadr then mentions the merits of Imam 'Ali (A.S.) and after drawing a comparison between him and the first three caliphs, praises his selfless sacrifice in leaving the caliphate alone, because his spiritual position was much higher and more extensive than his own political position. The author says that the Imam abstained from claiming his right of the caliphate in the interests of the Muslims and in order to avoid a civil war which at that particular stage of history would have been detrimental to the cause of Islam. According to Ayatullah Baqir al Sadr, the cry of justice of Hazrat Fatimah (A.S.) is actually the cry of justice of Imam 'Ali (A.S.), but coming from the blessed mouth of his wife so as to prove the righteousness of her husband.
The fourth section focuses on the famous sermon of Hazrat Fatimah (A.S.) in Masjid al-Nabi with an analysis and explanation of its words and phrases, and the memory it brought back to the listeners of the sermons of her father the Prophet. In her sermon - which has been preserved in all historical texts - Hazrat Fatimah (A.S.) after praising Allah the Almighty and sending blessings on Prophet Muhammad (S.A.W.), elaborates on the tenets of Islam and recounts the merits and virtues of her husband, and warns the caliph and his companions of divine justice for their unjustified actions. She tells them:
"Now hang firmly to this cheap dromedary of caliphate of yours and release it not. But beware; the hump of this camel is injured while there are blisters and holes in its feet. It carries the scars of ignominy and the sign of the wrath of Allah. Eternal shame is attached to it."
In this way she entrusted to God her complaint against their injustice.
In the fifth and last section of the book, Ayatullah Baqir al Sadr analyses the issue of Fadak and draws conclusion that in the first place Abu Bakr himself did not consider as reliable the hadith he recited for turning down the claims of Hazrat Fatimah (A.S.) to Fadak. It was under the pressure of 'Umar that he attributed to the Prophet the words: "We (the Prophets) do not leave inheritance and whatever we leave is charity." The author then scrutinizes the words of the supposed hadith and says that in the light of the verses of the Holy Qur'an regarding the inheritance of previous prophets which Hazrat Fatimah (A.S.) quoted in order to refute the contention of the caliph, it is clear that such an attribution to Prophet Muhammad (S.A.W.) cannot be relied upon. For instance, the Prophet's daughter countered Abu Bakr's contention as blasphemous since it implied that the Prophet (S.A.W.) did not follow the divine commandments on inheritance. She pointed to the ayahs,of the Holy Qur'an where Allah, quoting Zachariah's supplication, says: "So grant me from Yourself an heir, who shall inherit me and inherit from the family of Jacob. " (19:5,6) "And Solomon inherited David"'(27:16).
In view of these clear facts it cannot be said that Prophet Muhammad (S.A.W.) left no inheritance. In other words, says the author, Abu Bakr's contention stands null and void, and the least that one could interpret his words is that Prophets accumulate no wealth and property to be left as inheritance! He then goes on to study this spurious hadith from different angles, and after focusing on the verses of the Holy Qur'an which Hazrat Fatimah (A.S.) cited in her defense, he dismisses Abu Bakr's attribution to the Prophet as false and contradictory to the express commandments of Almighty Allah.
The book provides excellent reading, and although brief, it draws a vivid picture of the dispute over Fadak, thereby clearing any doubts from unbiased minds that the Prophet's daughter was the guardian of her father's divine legacy and not those who had isolated the Book and the Sunnah to seize the political functions of the caliphate.
Topical and Chronological List of Ayatullah Sayyid Muhammad Baqir al-Sadr's Works
Topical List:
Fiqh:
1. Buhuth fi Sharh al- 'Urvah al' Wuthqa (Discourses on the Commentary of al- 'Urvah al-Wuthqa), 4 volumes.
2. Al-Ta'liqah 'ala Minhaj al-Salihin (Annotation of Ayatullah Hakim's Minhaj al-Salihin), 2 volumes.
3. Al-Fatawa al-Wazihah (Clear Decrees).
4. Mujaz Ahkam al-Hajj (Summarized Rules of Hajj)
5. Al-Ta'liqah 'ala Manasik al-Hajj (Annotation of Ayatullah Khui's Hajj Rites).
6. Al-Ta'liqah 'ala Salah al-Jumu'ah (Annotation on Friday Prayer)
Usul al-Fiqh:
7. Durus fi Ilm al-Usul (Lessons in the Science of Jurisprudence), 3 Parts.
8. Al-Ma'alim al-Jadidah lil-Usul (The New Signposts of Jurisprudence).
9. Ghayah al-Fikr (The Highest Degree of Thought)
Philosophy:
10. Falsafatuna (Our Philosophy)
Logic:
11. Al-Usus al-Mantiqiyyah lil-Istiqra' (The Logical Basis of Induction)
Kalam:
12. Al-Mujaz fi Usul al-Din: al-Mursil, al-Rasul, al-Risalah (The Summarized Principles of Religion: The Sender, The Messenger, The Message).
13. Al-Tashayyu' wa al-Islam - Bahth Hawl al-Wilayah (Discourse on Divine Authority).
14. Bahth Hawl al-Mahdi (Discourse on Imam Mahdi)
Economics:
15. Iqtisaduna (Our Economics).
16. Al-Bank al-la Ribawi fi al-Islam (Usury-free Banking in Islam).
17. Maqalat Iqtisadiyyah (Essays in Economy).
Tafsir:
18. Al-Tafair al-Mawzu'i lil-Qur'an al-Karim - al-Madrasah al-Qur'aniyyah (The Thematic exegesis of the Holy Qur'an).
19. Buhuth fi 'Ulum al-Qur'an (Discourses on Qur'anic Sciences).
20. Maqalat Qur'aniyyah (Essays on Qur'an).
History:
21. Ahl al-Bayt Tanawwu' Ahdaf wa Wahdah Hadaf (Ahl al- Bayt, Variety of Objectives Towards a Single Goal).
22. Fadak fi al-Tarikh (Fadak in History).
Islamic Culture:
23. Al-Islam Yaqud al-Hayah (Islam Directive to Life).
24. Al-Madrasah al-Islamiyyah (Islamic School):
1. Al-Insan al-Mu'asir wa al-Mushkilah al-Ijtima'iyyah
(Modern Man and Social Problems)
2. Maza Tu'raf 'an al-Iqtisad al-Islami? (What could be Known of Islamic Economy?).
25. Risalatuna (Our Mission).
26. Nazrah Ammah fi al-Ibadat (General View on Rites of Worship).
27. Maqalat wa Muhazrat (Essays and Lectures)

B) Chronological List:
1. Fadak fi al-Tarikh, 1374/1955.
2. Ghayah al-Fikr, 1374/1955.
3. Falsafatuna, 1379/1959.
4. Iqtisaduna, 1381/1961.
5. Al-Madrasah al-Islamiyyah, 1384/1964:
1. Al Insan al-Mu 'asir wa al-Mushkilah al-Ijtima'iyyah.
2. Maza Tu'raf 'an al-Iqtisad al-Islami.
6. Al-Ma'alim al-Jadidah lil-Usul, 1385/1985.
7. Al-Bank al-la Ribawi fi al-Islam, 1389/1969.
8. Al-Usus al-Mantiqiyyah lil-Istiqra ' 1391/1971
9. Buhuth fi Sharh al-'Urwah al-Wuthqa, Volume One 1391/1971.
10. Buhuth fi Sharh al-'Urwah al-Wuthqa, Volume Two 1392/1972.
11. Buhuth fi Sharh al-'Ufw'ah al-Wuthqa, Volume Three 1394/1974.
12. Al-Ta'liqah 'ala Minhaj al-Salihin (Sayyid Hakim),2 volumes, 1395/1975.
13. Mujaz Ahkam al-Hajj, 1395/1975.
14. Al-Fatawa al-Wazihah, 1396/1976.
15. Nazrah 'Ammah fi al-Ibadat, 1396/1976.
16. Al-Tashayyu' wa al-Islam (Bahth Hawl al-Wilayah) 1396/1976.
17. Buhuth fi Sharh al-'Urwah al-Wuthqa, Volume Four 1397/1977.
18. Bahth Hawl al-Mahdi, 1397/1977.
19. Al-Mujaz fi Usul al-Din (al-Mursil, al-Rasul, al-Risalah 1397/1977.
20. Durus fi Ilm al Usul, 1397/1978
Ref: Imam Reza (A.S.) Network

Fadak during the Rules of Imam Ali (as)

Adopted from the book : "Fadak in History" by : "Shahid Muhammad Baqir as-Sadr"
Some of those,who defended Abu Bakr concerning the matter of Fadak,mentioned that Imam Ali did not recorver Fadak and he left it for the Muslims following the same way of Abu Bakr, so if Imam Ali knew that Fatima's allegation (of Fadak) was true, he would not do that!
I do not want to wide-open,in this answer, the door of taqiyya1 and to try to find an excuse for Imam Ali's doing,but I never believe that Imam Ali had followed the way of Abu Bakr.History did not show anything of that,but in fact it showed that Imam Ali thought that Fadak was the prophet's heirs'. Imam Ali recordered this clearly in his letter to Othman bin Hunayf2 as you will see ain a next chapter.
Perhaps Imam Ali intended that the yields of Fadak concerned Fatima and her heirs, who were her children and husband, and so the news did not need to be spread because Fadak was in its legal possessors' hands,who were him and his children's content3 or they might dedicate it and made it as charity.
____________
1- To hide one's true beliefs when life is in danger.

2- Sharh Nahjul Balagha by ibn Abul Hadeed,vol. 16 p.208.

3- This was the most acceptable possiblity because the first was rejected by the letter of Imam Ali to Othman bin Hunayf when he said: and others withheld themselves from it ..." and the third was rejected by the acceptance of Fadak by the Fatimites.
Ref: Rafed

Fadak during the Reign of Umayyads

Adopted from the book : "Fadak in History" by : "Shahid Muhammad Baqir as-Sadr"
When Mo'awiya bin Abu Sufyan became the caliph, he went too far in sarcasm and slighting relating to the wronged right (Fadak).He gifted one third of the fadak to Marwan bin al-Hakam,one third to Omar bin Othman and the last one to his son Yazeed. It was still circulated1 among them untill it was totally possessed by Marwan during his rule. Finally it came to Omar bin Abdul Aziz bin Marwan.When Omar became the caliph,he paid it back to the Fatimites. He wrote to his wali of Medina Abu Bakr bin Amr bin Hazam ordering him to give Fadak back to the Fatimites.Abu Bakr bin Amr wrote to the caliph Omar bin Abdul Aziz: "Fatima has sons (grandsons) from the family of Othman and so and so.To whom would I give it?" The caliph wrote to him: "If I odered to slay a cow,you would ask about its color! If my letter reached you,devide Fadak among Fatima's sons (grandsons) from Ali.2 "The umayyads became angry with Omar bin Abdul Aziz and blamed him for that. They said to him: "You distored the ruling of two shiekhs (Abu Bakr and Omar)". It was mentioned that Omar bin Qayss came to the caliph with a group of the people of Kufa and blamed him for that. He said to them: "You ignored while I precieved,you forgot but i remembered. Abu Bakr bin Muhammad bin Amr bin Hazm told me from his father from his grandfather that the prophet (s) had said: "Fatima is a part of me.Whatever displeases her displeases me and whatever pleases her pleases me."3 Fadakhe Abu Bakr and Omar possession during their riegns untill it reached Marwan,who gifted it to my father Abdul Aziz.I and my brothers inherited it. I asked them to sell me their shares. Some of them sold me and some of them gifted me their shares. When I had it all, I decided to give it back to Fatimites." He (Omar bin Qayss) said to him: "If you ought to do that then keep it but divide its yields." and he did so.4
Then Yazeed bin Abdul Malik seized it again from the Fatimites and it remained in the family of Marwan's hands untill their state (the Umayyad state) declined.5
____________
1- Sharh Nahjul Balagha, vol. p.216 and Futhool Buldan p. 46.
2- Sharh Nahjul Balagha, vol. 16 p.278.
3- At-Taj aj-Jami' lil Ossool, by Mansour Ali Nassif, vol.3 p. 353.
4- Futoohul Buldan p.46 and Sharh Nahjul Balagha vol. 16 p. 278.
5- Sharh Nahjul Balagha vol. 16 p.216.
Ref: Rafed

What is the incident of Fadak?

By: Ayatullah al-Uzma Nasir Makarim Shirazi
Fadak had been one of the villages around Medinah situated at a distance of 140 kilometres from Khaybar. In the year 7 ah when the forts of Khaybar fell one after another to the soldiers of Islam and the central power of the Jews was smashed, the inhabitants of Fadak approached the Noble Prophet (S.) in submission and handed over one half of their land and gardens to him retaining the other half for themselves. In addition, they also agreed to shoulder the responsibility of cultivating his share of the land and used to receive some benefits for this effort of theirs.
In view of the verse of booty (Fai), this land was specific to the Noble Prophet (S.) and he could utilize it for himself or use it in other instances as stated in verse 7 of Suratul Hashr and accordingly, he gifted it to his daughter Fatimah (s.a.). This is a fact, which has been emphasized and stated by numerous Sunnite and Shi'ite historians and commentators. In the commentary al-Durrul Manthur, it has been narrated from Ibne 'Abbas that when the verse:
{
وَ آتِ ذَا الْقُربـى حَقَّهُ
}
“Then give to the near of kin his due”[128]
was revealed, the Noble Prophet (S.) gifted Fadak to Fatimah (s.a.):[129]
أَقطَعَ رَسُولُ اللٌّهِ فَااَطِمَةَ فَدَکٌَ
.
In the chapter of silah rahim (establishing bonds of consanguinity) of the book Kanz al-'Ummal, written as annotations for the book Musnad of Ahmad ibne Hanbal, it has been reported from Abu Sa'id Khudri that when the above verse was revealed, the Noble Prophet (S.) sought Fatimah (s.a.) and said to her:
ياَ فاَطِمَةُ لَکِ فَدَکٌُ
.
“O' Fatimah! Fadak is for you.”[130]
Hakim Nishaburi has also reported this same meaning in his book, which deals with history.[131]
Ibne Abil Hadid too, in his commentary of Nahjul Balaghah, has mentioned the incident of Fadak in great detail[132] and so too have numerous other books.
But after the Noble Prophet (S.) those, who perceived this economic power in the hands of 'Ali's (a.s.) spouse as a danger to their political power and were determined to isolate his supporters in every respect, confiscated it on the basis of a fabricated tradition:
نَحْنُ مَعَاشِرَ الأَنْبِيَاءِ لاَ نُوَرِّثُ
.
And despite the fact that Fatimah (s.a.) was in official possession of the land - and one in possession of something is not asked to present witnesses - she was asked to present her witnesses (that Fadak belonged to her). She presented them, who testified that the Noble Prophet (S.) had personally gifted it to her, but they disregarded these witnesses. In later periods, those Caliphs who desired to express their inclinations towards the Ahlul Bayt (a.s.), would return Fadak to them but soon after another would come up and confiscate it once again! This was repeated on numerous occasions during the time of the Umayyad and the 'Abbasid caliphs.
The incident of Fadak and the events associated with it during the initial stages of Islam and in the later eras are of the most painful, sorrowful but at the same time, the most admonitory portions of the history of Islam which ought to be placed under meticulous study so that it illuminates various other incidents of Islam.
Significantly, the Sunni narrator - Muslim ibne Hajjaj Nishaburi - has reported the incident of Fatimah's (s.a.) demand for Fadak in detail in his book Sahih Muslim and reports from 'Aishah that after the first Caliph's refusal to return Fadak to Fatimah (s.a.), she was enraged with him and did not speak a word to him for as long as she was alive.[133] and [134]
Notes:
[128] Suratul Rum (30), Verse 38
[129]al-Durr al-Manthur, vol. 4, pg. 177
[130] Kanzul 'Ummal, vol. 2, pg. 158
[131] Refer the book Fadak, pg. 49
[132] Sharh of Nahjul Balagha of Ibn Abil Hadid, vol. 16, pg. 209 onwards
[134] Tafsir-e-Namuna, vol. 23, pg. 510
Ref: Imam Reza Network

The Political Factors for the Usurpation of Fadak

By: Ayatullah Makarem Shirazi
The story of Fadak is one of the most heart-rending and tumultuous stories in the life of Fatimah the Lady of Islam (s.a.) in particular, and the family of the Prophet (s.a.w) in general, and in the history of Islam in a widespread and disseminating way. It is mingled with political conspiracies and many ups and downs and is a hatchway for the unravelling of a part of the important mysteries surrounding the early scene of Islam’s history.
However, first, before beginning this discussion, it is necessary to know what Fadak was and where it was located?
“Fadak”, as many of the historians and writers have written, was a flourishing, fertile village in the land of “Hejaz” near Khaibar, being two or three days journey from Medina, Some have reported this distance as 140 Kilometers, and in which there was a bubbling spring and many date palms[11] and after Khaibar it was known as the stronghold of the Jews in Hejaz.
As to how Fadak, this pleasant, prosperous village, was transferred to the Holy Prophet (S), it is well known that after the messenger of God (S) returned from the conquest of Khaibar God placed fear and panic in the hearts of the inhabitants of Fadak who were of the headstrong Jews. They sent a representative to the Prophet (S) and made to him a proposition of peace. In return for their transferral of half of Fadak to the Holy Prophet (S), he accepted and signed the peace treaty.
As such, Fadak became the public domain of the Prophet (s.a.w) because according to an explicit Quranic verse, something that is obtained by the Muslims without war is the exclusive right of the Prophet (S) and unlike spoils of war is not divided.[12] In this way the Prophet (S) took Fadak and spent its earnings on the fatigued wayfarers «أبناءالسبيل»and the like.
This has been mentioned by Tabri «الطبري»in his book of history and Ibn Alalthir «ابن الأثير» in is book Alkamil «الكامل» and others in their own books.
Also, Tabari in his book and Ibn Alathir in the book “Kamel” made a reference to this.[13] It was also mentioned by many historians confirming that the Prophet (S) during his own lifetime granted Fadak to the Lady of Islam Fatimah Zahra (s.a.).[14]
Strong evidence of this transferral is that many commentators, including the famous Sunni commentator Jalal-Al-Din Suyyuti in the commentary book (Dar-Al-Mansour) under the Quranic Verse; «وآتذاالقربىحقه» (give the near of kin their due), has quoted from “Abu Sa’id Khadri” that, because this verse was descended, the Apostle of God (S) asked for Fatimah and granted Fadak to her. The words of this tradition are as follows: عن أبي سعيد الخدري رضي الله عنه قال: لما نزلت على النبي صلى الله عليه وآله وسلم.الآية (فآت ذا القربى حقه) دعا النبي صلى الله عليه وآله وسلم فاطمة عليها السلام فأعطاها فدك فقال: هذالك ولعقبك من بعدك.
When the word of God was revealed saying that; “O’ Prophet! Give your near of kin their due”, the Apostle of God (S) granted Fadak to Fatimah (s.a.).
Under that same verse another tradition is narrated from “Ibn Abbas” which contains the same information.
Another eye - witness to this claim is the remark of Amir al Mum’inin (a.s.) in “Nahjul Balaghah” in relation to Fadak, in which he says: « بلى كانت في ايدينا فدك من كل ما اظلته السماء فشحت بها نفوس قوم وسخت عنها نفوس آخرين، ونعم الحكم الله ... »
“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 arbitrator.”[15]
This remark clearly shows that in the Prophets (S) time Fadak was under the control of Ali (a.s) and Fatimah Zahra (s.a.). However, later a group of the Hakims jealous men feasted their eyes upon it and Ali (a.s.) and his wife-the Lady of Islam-were forced to overlook it, and of course this over looking did not occur of their own free will. If other than this was true then the calling of God as arbitrator i.e. to say « ونعم الحكم الله » would have been meaningless.
Among the great Shia scholars, a large group have also mentioned traditions related to this section in their own creditable books. Among them the following scholars may be mentioned;
The late Kulany «الكليني»in Kafy «الكافي», and the late Saduq «الصدوق»and the late Muhammad Ibin Masud Alayyashy« محمّدابنمسعودالعياشي» in their commentary and Ali Ibn Issa AlArbali «عليابنعيسىالأربلي»in Kashf Alghamma «كشفالغمة», and also another large group in books of commentary, history and traditions, of which mentioning all of them would be too lengthy.
Now let us see why and for what reason they took Fadak away from Fatimah (s.a.).
The seizing of Fadak from the lady of Islam Fatimah Zahra (s.a.) was not a simple matter only of an economic nature. On the contrary, its economic aspect was outshone by the political matters governing the Islamic community after the death of the Prophet (S). Indeed, Fadak cannot be separated from the other events of that era. On the contrary, it is a link from a lengthy chain and a phenomenon from a total, enveloping current!
The following factors may be cited for this serious historical Usurpation:
1. The possession of Fadak in the hands of the prophet’s family was calculated as a great meaningful distinction for them. This was in itself proof of their elevated position and superiority in the presence of God and the earmarking of their intense closeness to the Prophet (S). This is especially because, according to the shia and sunni narratives mentioned above, when the Quranic verse «وآتذاالقربىحقه» was descended the Prophet (S) sent for Fatimah (s.a.) and granted to her the land of Fadak.
It is clear that the possession of Fadak in the hands of the Prophets family in view of this historical background wouldcause the people to search for the Prophet’s (S) other vestiges in this family especially the matter of caliphate or the successor of that Hazrat (S). This was not a situation, which could be tolerated by those who supported the transferral of the caliphate to other persons.
2. This matter was also important from an economic stand-point, and it affected its political aspect. This was due to the fact that if Ali (a.s.) and his supporters were placed under severely straightened economic circumstances, their political power would be reduced proportionately According to another interpretation, the existence of Fadak. in their hands made resources available to them that could have been supportive of them in the matter of the guardianship (leadership). This was just as the wealth of Khadija (s.a.) was backing for the progress of Islam at the beginning of the Prophet’s (S) mission.
All the world over it is customary that whenever they wish to shut - out an important person or country they place him under economic embargo.
In the history of Islam this has come to us in the Story of “Abu-Talib’s camp”, and the severe economic siege inflicted on the Muslims by the infidels of Quraish.
In the interpretation of the Quranic chapter “The Hypocrites” under the verse; “If we return to Medina, surely the mighty will drive out the meaner there from.” (Sura Munafiqin, 63:8)
Here is a reference to a plot similar to this plot, by the hypocrites, which, by the mercy of God was nipped in the bud. As such it is not surprising that the enemies should try to take this investment from the Prophet’s family, secluding them and emptying their hands of wealth.
3. If they had been willing to give Fadak to Fatimah Zahra (s.a.) as her inheritance, or a gift of the Prophet (S) to her; the way would have been made clear for her to also request the matter of the caliphate from them.
This point has been subtly reverberated by “Ibn Abil-Hadid Motazaly” in his account of the “Nahjul Balagha” He says: I asked my professor Ali-bin-Fareghie - teacher of theology in Baghdad school: “Was Fatimah (s.a.) truthful in her claim of the ownership of Fadak?”
He replied: “Yes.”
I then said: “Then why didn’t the first caliph give her Fadak when she was truthful to him?”
He then smiled and spoke a beautiful, subtle and joke-like utterance, even though he was not in the habit of joking, saying: “If at that time, Abi Bakr on hearing Fatimah’s claim would have given Fadak to her, the next day she would have come to him and claimed the caliphate for her husband! She Would have set him aside from his position, and he would have set him aside from his position, and he would have had no defense or justification for himself, because by giving “Fadak” he would have accepted that whatever Fatimah (s.a.) claimed was the truth, needing no proof or evidence.[16]
Then Ibn Abil Hadid adds: “This was a fact, even though my teacher related it as a joke.”
This obvious confession by two Sunni scholars is a living witness for the Fadak story’s, “Political essence”.
If we look at this village’s fate in the first few decades of Islam’s history how it constantly changed hands and how each of the caliphs held a particular position in relation to it, this matter is better clarified. God willing in the following discussion we will refer to this.
Notes:
[11]Mojam-Al-Boldan: The word Fadak.
[12]Quran; chapter 54, Vs 6 & 7.
[13]Refer to the book “Fadak” by Allamah Sayyid Muhammad Hasan Qazwini Haery
[14]Because it was a possession of the Prophet (S).
[15] “Nahjul Balaghah”, letter 45, translation into English by: “Ali Naqi-un-Naqvi”
[16] Explanation of Nahj Albalagha by Ibn Abi Al-hadid, vol. 4, pg. 78
Ref: Imam Reza Network

The Historical Tragedy of Fadak

In addition to being a reason encouraging others to be unjust to Ahlul-Bayt, the usurping of Fadak by Abu Bakr ignited political unrest throughout history. Sheik Jafar Subhani, a leading historian, wrote the following in his book The Message P.60 1 regarding Fadak throughout history:
"The foundation of the deprivation of the descendants of Fatima s claim of Fadak was laid in the time of the First Callph. 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 preriod of the Caliphate of Marwan, all three shares were assumed by him and he gifted them to his son, AbdulAziz. 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 Fatima. After his death, however, the succeeding Umayyad Caliphs again took away Fadak from the 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 Hassan 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 a way from them on account of some political considerations. When Ma`mun 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 Fatima and then taken away from them again.
During the periods of the Caliphate of Bani Umayah and Bani Abbas, Fadak assumed largely a political aspect as compared with its pecuniaiy 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 Fatima, Bani Umayyah reproached him and said,' By this act of your, 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 Fatima, but to keep its ownership with himself."
Source - Fatima the Gracious, compiled by Abu Muhammad Ordoni (Jordanian).

Hadrat Fatema's house attacked
In compliance with God's command Baligh maa onzila ilaik-' (5:67) the Holy Prophet had inaugurated the serial of Imamate' (Divine guidance in succession to the Final apostleship) and had placed Au as the First in charge of it, and had declared it at the historic ceremonial event at Ghadeer-e-Khum, before the multitude of the thousands of the Hajies, on 8. 12.10 A.H. at the conclusion of which event was revealed 5:6... declaring the religion to be perfect and Islam to be the religion for man, accepted by God. In pursuance of the expressed divine will of the Lord, Au could not recognize or yield to the man-made authority set up at the Saqeefa' and hence had not paid fealty to it.

Imam Ali (A.S.) to exercise patience
The holy Prophet who knew through the divine gift of knowledge, as to what would happen after him till the Day of Judgment, had advised Ali to exercise the maximum possible patience against every atrocious move that might confront him. In compliance with the apostolic will, without the least interference into, or any concern with the affairs that proceeded at the Saqeefa', Ali had retired with a determination not to get out until he collects together all the notes on the Holy Qur'an which he had from the Holy Prophet about the external as well as the internal meanings of the Final Word of God.
Without Ali being subjugated, the authority set up at the Saqeefa' could not have the seal of the recognition of it, by the Holy Ahul-Bait and Ali was now the Chief of the Ahlul-Bait, the House of the Holy Prophet, and he would not yield. The retirement of Ali was exploited and a charge of conspiracy was coined and the people of the newly set up rule, headed by Omar, collected at the door of Fatema, demanded Au to come out of the house. The reply from inside was that it was a vow Au had made not to come out until the collection of the important notes on the Holy Qur'an is not completed. But the insurgent crowd would not agree and a big row was set into action.
Hadrat Fatema's house threatened with fire
The Holy Lady Fatema, bereaved only a day or two before, deeply sunk in grief; standing behind the door of her abode remonstrated saying:
"O' people! it is only yesterday that my father, the holy Prophet, departed from you and today you have the audacity to attack his house in which his daughter is mourning for him, which door he did not enter but with a salutation on its inmates".
Some historians say that fire and firewood was already- collected at the door of the holy house with the threat to set the abode on fire and some say fire was already kindled. However, Shibli No'mani in his well-known Alfarooq' says: - "Some say that fire was already set, but with the short temperedness of Omar this act was not improbable". (AF)
Hadrat Fatema wounded
A violent kick at the door from one among the crowd pushed it down on the side of the Holy Lady Fatema standing behind it, breaking her rib and the Khatoone Jannat' the Queen of Paradise, fell unconscious and ultimately the hit and the wound killed the Holy Mother along with the baby son in her womb. According to the tradition of the Ahlul-Bait, the Baby was already named Mohsin.

Hadrat Fatema martyred succumbing to the Wound
Thus after seventy-five or ninety days after the departure of the Holy Prophet, as prophesied, the Holy Lady passed away. But before breathing her last, she called Ali and desired that none of those particularly a few ones, who had turned hostile to the House of the Prophet and violated the will of the Apostle of God, should be informed of her departure from this world, and that she should be quietly buried in the darkness of the night.
Some reporters say that when the body was lowered into the grave, by Ali, in the grave appeared the two hands of the Holy Prophet, with a voice addressing Ali:- "Come on! Ali! Return thou the part of mine, to me". It is said that Ali shedding tears responded to the voice saying:-
"I am ashamed of thee O' Apostle of God,for I took Fatema from thee sound in her body but I am now returning her unto thee rib-broken".
Thus, the Holy Lady was the first of the martyrs among the Ahlul-Bait, after the departure of the Holy Prophet.
It is now left to the intelligent ones of the readers to judge the position of those who annoyed this holy one of God, (i.e., Lady Fatema) under the apostolic announcements of the Holy Prophet and the verse of the Holy Qur'an referred to above.
It is authentically reported that the Holy Lady once referring to her miserable plight and the sorrowful life she had to lead, addressing her father, the Holy Prophet, standing before his grave, said :- "Oh! Father dear! After thee, fell on me such miseries that had they fallen on bright days, the bright days would have turned into darkest nights.
The Holy Lady of Light left behind two sons and two daughters whose ages at the time of her departing from them, were :-
Hasan about 8 years.
Husain about 7 years.
Zainab (daughter) about 6 years.
Umme Kulthoom (daughter) about 5 years.
Source:Husain, the Saviour of Islam, by S.V. Mir Ahmad Ali.

Ref: Imam Reza Network

The Event of Saqeefah and Its Aftermath

By: Syed Mohsin Naqavi
As soon as news of the passing away of the Holy Prophet (S.A.W.) spread in Madinah, political scrambling and an open power struggle, which had so far been underground, came out in the open. Some people of Madinah gathered at a place called the saqifaha of Banu Saeda. Speeches were made. Various parties started pushing and pulling and clamoring for power. The ansaar (the people of Madinah) claimed that they were in the majority and therefore the leader should be chosen from among them. At this Abu Bakr made a speech and cited a hadith: 'I have heard the Prophet saying that the Imams after me will be from among the Quraysh.' Violence broke out . In this confusion Umar pulled Abu Bakr out of the crowd and stretching his (Abu Bakr's) hand said: 'I do bayat on your hand and accept you as the khaleefa of the Prophet.' Seeing this, many other among the muhajiroon (i.e. the people of Quraysh from Makkah) followed Umar in accepting Abu Bakr as Khaleefa. The ansaar who although were in the majority, saw that any more counter-claim was a lost cause and finally resigned themselves to accepting Abu Bakr as the ruler of the State.
While all this was going on, Ali (A.S.) and the rest of Banu Hashim were busy in performing the funeral rites of the Holy Prophet (S.A.W.). The leaders did not get round to come back to the Prophet's house until the third day after his death. Although, some historians, Haykal among them, have reported that the Prophet's body was brought out for all Muslims to pay him their last respects. We are told that the Holy Prophet (S.A.W.) passed away on a Monday and he was buried on the following Wednesday. We have often wondered about this delay in the burial. The only explanation we can come up with is as follows. Because of the intense political activity, nobody, who had the slightest ambition for a government office, could leave the mainstream gathering for a moment. People were coming in groups of two, three or four, to pay their last homage to their Prophet (S.A.W.). Ali (A.S.) and all the other Banu Hashim must have been under tremendous pressure to delay the burial until the last Muslim in Madinah came and paid his respects to the Prophet (S.A.W.). No large congregational funeral prayers were held and people came in small groups. That must be the reason that the burial did not take place for three days.
The Banu Hashim realized that a fast one had been pulled on them. An oligarchy of the Quraysh, who had always resented the honor and respect accorded to Banu Hashim in the Arab History, were able to subdue the large but silent majority and grabbed power for their own vested interests. They gathered around Fatima Zahra (A.S.).
Ali (A.S.) and Fatima Zahra (A.S.) on the other hand, were above and beyond personal considerations and tribal group-feelings. They did take the Prophet's mission seriously. They believed whatever was in the Holy Qur'an and whatever else was uttered by the Prophet (S.A.W.) were nothing less than divine commands. Ghadeer-e-Khum had happened only three months ago. Therefore, the couple would go to every household in Madinah and knock at the door and remind every family of the event of Ghadeer-e-Khum and ask them how they could completely ignore the apostolic edict and accept a faulty decision imposed upon them with the threat of violence. This went on for three consecutive nights. Everyone would agree with Fatima Zahra (A.S.) but would also say that it was now too late, what was done was done. In other words, fait accompli took precedence over the Prophet's command.
Of course, the ruling party was not unaware of these activities. Umar urged Abu Bakr to take quick and decisive action. Abu Bakr sent his slave named Qunfud to fetch Ali (A.S.) to his presence. Ali (A.S.) came and asked why was he called. Before Abu Bakr could say anything, Umar said: 'You have been called in to acknowledge the government in power like everybody else.' Ali (A.S.) said: 'You should accept me as the Khaleefa instead of asking me to accept somebody else. Have you forgotten Ghadeer-e-Khum?' He then turned to Abu Bakr and said: You grabbed power over the people of Madinah by claiming that you are one of the Quraysh and therefore closer to the Prophet (S.A.W.). I turn the same argument against you and say that I am the closest to the Prophet (S.A.W.). If that is the reasoning then no one deserves to become Khaleefa other than me.'
The Attack on Fatima Zahra's House
Both Umar and Abu Bakr were left speechless. However, they were not going to give the matter any rest. Umar collected an armed party, took some fire and approached the house of Fatima Zahra (A.S.) where Ali (A.S.) and some other people of Banu Hashim were sitting. Umar called at the door and said: 'O daughter of the Prophet, I want everyone out of this house and if they don't I will set it on fire.' Fatima Zahra (A.S.) came to the door and protested. However, she also saw the fire and was frightened. Umar kicked the door in which hit her and she fell. She was carrying a baby which she lost. Ali (A.S.) came out and was arrested. He was dragged in the streets of Madinah with a rope tied around his neck. When Fatima Zahra (A.S.) came to, she ran outside and tried to hold on to the hem of Ali (A.S.)'s dress at the same time protesting and begging the party to let Ali (A.S.) go. Qunfud started hitting her hand with a stick until she had to let go of the dress.
While all this was going on, Abu Bakr arrived at the scene. Fatima Zahra (A.S.) turned to him and said: 'Unless you let Abul Hasan (Ali (A.S.)'s name) go, I will let my chadar down and with my hair disheveled I would beg Allah that His wrath may befall you all.' Abu Bakr was shaken, as if there was a magic in those words. He looked to Umar and said: 'Let's go, let's go from here!' The armed party had to leave.
Years later, Abu Bakr would be full of remorse for his actions against Fatima Zahra (A.S.). Tabari has reported that on his death-bed Abu Bakr said: O how I wish I had not violated Fatima Zahra's home.
The Episode of Fadak
But there was no softening in the attitude of the ruling party towards Fatima Zahra (A.S.). The state of Fadak which was in Fatima's possession and was being managed by her, was confiscated by the government of Abu Bakr. Fatima Zahra (A.S.) came to Abu Bakr and protested. Abu Bakr replied that it belonged to the state. Fatima (A.S.) said that it was her by way of gift (hibah). Abu Bakr asked for witnesses to the act of gift-giving. Fatima (A.S.) presented Ali (A.S.) and her maid, Umm Ayman. Abu Bakr said that the witness was incomplete according to the Islamic law. It should either consist of two men or one man and two women. Fatima presented her children Hasan (A.S.) and Husayn (A.S.). That too was rejected by Abu Bakr because both of them were minors.
Fatima Zahra (A.S.) then said that if the government does not accept the law of gift then the state of Fadak should come to her anyway because it was her father's personal property. Abu Bakr, at this, cited a hadith. He said: I have heard the Prophet (S.A.W.) saying - We the prophets do not leave any inheritance, everything after us belongs to the community.' Fatima Zahra (A.S.) presented one argument after another from the Qur'an, citing Zacharia's prayer in which he asks Allah for an heir who would inherit from him (19:2-6), and Solomon's inheritance from David (27:16) and all other places where the mention of a prophet's inheritance has been made. Fatima Zahra (A.S.) is reported to have delivered a long and passionate speech, which has been preserved by our historians in its entirety. It is considered a masterpiece of Arabic oratory.
Here our historians differ as to exactly what happened. One report says that Abu Bakr still refused to accept Fatima Zahra's claim and she left dejected, angry and greatly aggrieved. This is the version favored by the authors of the article 'Fadak' in the New Encyclopedia of Islam. Another report tells us that Abu Bakr was put to shame by Fatima Zahra's reasoning and eloquence and he actually did write a document releasing the state of Fadak to her. In the meantime Umar arrived and tried to wake Abu Bakr up to the realities of politics and the need to feed the Muslim armies. He then snatched the document away from Fatima Zahra's hands and tore it up.
We feel we must elaborate the politics of the confiscation of Fadak for our readers. The Prophet (S.A.W.) had reserved the income of the state of Fadak for his family (qurba), the poor (masaakeen), the orphans (yataama) and the wayfarer (ibn-us-sabeel), exactly as the Qur'an had decreed. Foreseeing his death in the near future he made his daughter, Fatima Zahra (A.S.) in-charge of that management after him. Of course, Fatima Zahra (A.S.) was not a person who would plunder that trust. She was the Prophet's daughter, termed as the most truthful woman in the Muslim community. Neither was it that she had not seen money before. She was born to a mother who was well-known for her enormous wealth in Arabia and lived like a princess. Indeed, Fatima Zahra (A.S.) did manage the income from Fadak with equity and justice as the Prophet (S.A.W.) himself had been doing, for a period of six months. Had the state of Fadak stayed with her she would have continued with that redistribution of wealth in the community according to the spirit of the Islamic law. A natural consequence of that would have been that all the needy, or at least a great majority of them would look up to Fatima Zahra (A.S.). Thus there was danger that a group strongly loyal to the family of the Prophet (S.A.W.) would emerge in the community. The people who had taken over the reins of power by means of political maneuvering at Saqifah knew the consequences very well. By denying any place in the ruling cabinet to Ali (A.S.) the ruling party took away all and any political power from the family of the Prophet (S.A.W.). By confiscating the state of Fadak they broke the economic power of the family of the Prophet (S.A.W.). The triumph of the ruling party over one group that could ever threaten them was complete.
Either way, Fatima Zahra (A.S.)who was in no position to exert any political pressure on any group or party anyway, her spiritual and moral authority had also been challenged by the ruling party by declaring her claim to the state of Fadak as being untruthful; and it was no one else but Fatima Zahra (A.S.)the woman declared to be most truthful by the Holy Qur'an at the event of mubahila. But it was the strength of her character and personality that Banu Hashim still refused to accept Abu Bakr's authority. Zuhri has recorded that not a single man from the family of Banu Hashim came to Abu Bakr's side as long as Fatima Zahra (A.S.) was alive. We can however imagine the hurt and pain she had gone through. She kept a brave face but inside she was broken hearted.
The Bayt-ul Ahzaan
She would now stay home and weep for her father. Historians have recorded some lines of a lament she used to recite:
'O Father! Untold pain and hardship was inflicted on us after you,
If those hardships would befall the bright days, they would turn into dark nights,
And if mountains were subjected to that pain they would crumble into dust.'
The people of Madinah complained to Ali (A.S.) that Fatima Zahra's weeping and wailing was disturbing their everyday lives. Ali (A.S.) then built a little room outside of Madinah in the graveyard of Baqee for her. Every morning she would take her children to that apartment and stay all day praying, weeping and wailing. This apartment was known as Baytul-Ahzan or, 'the house of sorrows'. The place and sign of this structure were still to be seen until the early part of this century. Ibn Saud, the father of the present rulers of Saudi Arabia, had it razed to the ground.
The Apology from the Shaykahyn
A few days later both Umar and Abu Bakr visited Fatima Zahra (A.S.) at her house. She refused to see them. Ali (A.S.) persuaded her at least to listen to what they had to say. A curtain was draped in the middle of the courtyard inside the walls of her house. She sat on one side of the curtain with her back to it, the visitors being on the other side. She asked tersely as to the reason of their visit. They both said that they had come to apologize for their wrongdoings and excesses. She refused to acknowledge the apology. Instead, the following dialogue ensued between them.
Fatima: If I remind you of some of the sayings of my father, would you confirm them?
Abu Bakr: Yes.
Fatima: Do you remember that my father had said - Fatima is a piece of me, whoever hurts her actually hurts me and whoever hates her actually he hates me?
Abu Bakr: Yes, I remember.
Fatima: So, now I say that you have shown enmity towards me, you have hurt me; get out of my house, I have nothing more to say to you.
Thus ended this meeting. Our historians have reported that Fatima Zahra (A.S.) was never reconciled to Abu Bakr and Umar and she strictly asked Ali (A.S.) never ever to call those two to her funeral.
We stated earlier that both Ali (A.S.) and Fatima Zahra (A.S.) had shown all along that they were above and beyond personal considerations and any partisanship or party-politics. One example of this attitude in Fatima Zahra's family was their relationship with Asma bint Umays. Asma's father, Umays, was very close to the Prophet (S.A.W.) so Asma and her sister used to spend a lot of time with the family of the Prophet(S.A.W.). Asma was married to Jaafar, Ali (A.S.)'s elder brother. Asma migrated to Abyssinia with her husband since he was the leader of this expedition. They returned to Madinah after fourteen years of stay there and the old relationship was revived. They had two sons, Abdullah and Muhammad. Later on, Ali (A.S.) and Fatima Zahra's two daughters were married to these two sons of Jaafar and Asma. In the 9th year of Hijra, Jaafar was killed in action at Mauta. Asma became a widow and some time later Abu Bakr married her. She had a son and a daughter by Abu Bakr. In spite of all the hardships that Fatima Zahra (A.S.) suffered during Abu Bakr's rule, her relationship with Asma was unchanged. Asma would come to Fatima Zahra's house and help with the domestic chores while Fatima Zahra (A.S.) would confide in her. After Abu Bakr died and after the passing away of Fatima Zahra (A.S.) Ali (A.S.) married Asma and adopted the two children she had from Abu Bakr. Ali (A.S.) loved these children dearly and raised them like his own, that was notwithstanding the grave differences he had had with Abu Bakr.
The Invention of Taboot and Its Relationship to Fatima Zahra (A.S.)
One day when Asma came to see Fatima Zahra (A.S.) she noticed that Fatima Zahra (A.S.)had done the washing for her children and the clothes were hung for drying and she was now cooking. Fatima Zahra (A.S.) looked to Asma and confided in her that it was the last day of her life. She urged Asma to look after her children after her who were still very young. She then said to Asma that she did not like the way Arabs take the remains of a woman for burial. They would just cover the body with a sheet which showed the outline. Asma then prepared a coffin by putting together palm-twigs. It had an arched roof made of palm-leaves. Fatima Zahra (A.S.) liked it and smiled at the sight.
This is the origin of the invention of Taboot. Every Imambara in our religious custom has a Taboot as a symbol to the memory of Fatima Zahra (A.S.)which is decorated with a green cover and taken out in the assembly during the commemoration of Fatima Zahra’s death anniversary.
The Passing Away of Fatima Zahra (A.S.)
After finishing the cooking, she said to Asma that she was going to the inner apartment. She would be reciting prayers and the Qur'an. As long as Asma would keep hearing the sounds of her recital Asma should assume that she was alive. When the recital stops she would know that Fatima Zahra (A.S.) was gone from this world. Saying this, Fatima Zahra (A.S.) entered the inner apartment. The recital continued for a while and then it stopped. Asma then knew that Fatima Zahra (A.S.) was no more. She called Ali (A.S.). Ali (A.S.) prepared the shroud with Asma's help and performed the burial rites. While this was going on, Ayisha and Abu Bakr came along. Asma prohibited them from coming near the coffin. Ayisha complained to Abu Bakr. Asma explained to Abu Bakr that it was according to the express wish of Fatima Zahra (A.S.)
It is reported that when Ali (A.S.) was washing the remains of Fatima Zahra (A.S.)at one point he screamed and wept. Later, his cousin, Abdullah ibn Abbas, asked him about it. Ali (A.S.) (A.S.) explained that the door that was kicked in on her actually broke her ribs. Out of her pride, though, Fatima Zahra (A.S.) never disclosed her full injuries to anyone. That was what he discovered when bathing her remains.
Ali (A.S.) (A.S.) buried the remains of Fatima Zahra (A.S.) during the night. The next morning the news spread in Madinah that the daughter of the Holy Prophet (S.A.W.) had passed away.
Now the ruling party realized that although they had gained the power, their legitimacy was in doubt because they had left their Prophet (on whose authority and in the name of whose mission they had taken over the power to rule) unburied while they were tangled in the power struggle. There was nothing they could do now to correct that mistake. But there was something else they could do. The leaders also knew that what they had done with Fatima Zahra (A.S.) was a grave wrong. We have already quoted Tabari's report about Abu Bakr's remorse on his deathbed about his own actions. Umar too, knew full well that he had caused a serious injury to Fatima Zahra (A.S.). He must have had a guilty conscious about it. It was this feeling that caused him to take the action described below. A party under the leadership of Umar bin Khattab gathered at the place where Fatima Zahra (A.S.) had been buried. They threatened to dig the grave up so that they could offer the funeral prayers. One historian has noted: As if Ali (A.S.) had buried her without offering the funeral prayers! When Ali (A.S.) heard of this he took his sword out and stood by the grave and challenged anyone who would so much as think of digging the grave. The party and the leader both were intimated and had to back off.
For a long time after her passing away, when her maid would be asked how did Fatima Zahra (A.S.) spend the last days of her life, the maid would remember two things: that she never smiled after her father passed away - she was always sad, and that she could not sit up straight, when she would try to sit she would bend over to one side.
Tabari and Diyar Bakri have noted that Fatima Zahra (A.S.) died ninety-five days after the death of the Holy Prophet (S.A.W.) and that she was eighteen years old at that time. Yaqoobi tells us that Fatima Zahra (A.S.) was buried during night.
Muhaddith Dehlavi in his Jazb-al-Quloob has noted that Fatima Zahra (A.S.) was interred at Baqee but there is another report from Imam Jaafar As-Sadiq that she was buried in the apartment where she breathed her last.
Both her apartment and the mark of her grave in the Baqee cemetery were to be found until the early part of this century in Madinah. Once again, both those relics were obliterated by the Saudi rulers by ploughing over(the 8th day of Shawwaal in 1925).
Fatima Zahra (A.S.) lived a hard life and suffered untold pain and misery at the hands of her enemies. Her pain and misery have continued fourteen hundred years after her departure from this world.
Ref: Imam Reza Network

Statement of the famous Sunni Scholar Ibn Abil Hadid about Fadak

By: Ayatullah Ja'far Subhani
According to the Islamic law the prisoners of war become slaves of the Muslims and everyone of them is required to work according to his capacity. Educated persons are employed on educating others and industrialists impart instruction in the field of industry. These slaves cannot become free in any case unless they are first purchased by someone, and this had been the practice of the Prophet and of the Muslims during the battles fought and the conquests made by them.
As regards this battle (i.e. Badr), however, it was declared that educated persons could become free if they taught ten boys how to read and write. Others could also purchase their freedom by paying an amount ranging from one thousand dirhams to four thousand dirhams. As regards the poor persons they could be set free without payment of any ransom.
This news caused a thrill in Makkah amongst the relatives of the captives and they sent ransom money to Madina to get them released. When Suhayl 'Amr was set free on payment of ransom, one of the companions of the Prophet requested for permission to pull out his front teeth, so that he could not be able thereafter to speak against Islam. The Prophet did not grant permission to do that and said that it amounted to 'mutilation' which is not permissible in Islam.
Abil As, the son-in-law of the Prophet and husband of his daughter Zaynab, was a respectable tradesman of Makkah. He had married Zaynab during the Age of Ignorance and did not embrace Islam after the appointment of the Prophet to the prophetic mission. He also participated in the Battle of Badr and was taken prisoner. At that time his wife, Zaynab, was in Makkah. To get her husband released she sent to Madina a necklace which was given to her by her mother Khadijah at the time of her marriage. The Prophet chanced to see the necklace sent by his daughter. He wept and was reminded of the great sacrifices made by Khadijah for the cause of Islam and the enormous wealth spent by her for the advancement of the Divine religion. To ensure respect for public property he turned to his companions and said: "This necklace is your property and you have full right over it. If you are agreeable it may be returned and Abil As may be set free without realizing any ransom". His companions accepted his suggestion.
STATEMENT OF IBN ABIL HADID
He says: "I mentioned the incident of Zaynab's necklace before my teacher Abu Ja'far Basri 'Alavi and he confirmed it, but added: "Was it not appropriate that the caliphs should have consoled Fatimah by returning Fadak to her, even if it be supposed that it belonged to the Muslims?" I said: "According to a tradition the Prophets don't leave behind any inheritance and as such Fadak belonged to the Muslims. In the circumstances how could the property of the Muslims be given to the daughter of the Prophet?" The teacher said: "Did not the necklace, which Zaynab sent for the release of Abil As, belong to the Muslims?"
Abil Hadid says: "I said that the Prophet was the lawgiver and possessed authority in all matters, whereas the caliphs possessed no such authority". The teacher said: "I don't say that the caliphs should have taken Fadak forcibly from the Muslims and given it to Fatimah. What I say is that the ruler of the time didn't consult the Muslims regarding the return of Fadak. Why did he not stand up like the Prophet and say: 'O people! Fatimah is the daughter of your Prophet. She desires that the garden of Fadak should be under her control as it used to be during the lifetime of the Prophet. Do you agree that Fadak be returned to her?'
Ibn Abil Hadid writes in the end: "I could say nothing in reply to the eloquent remarks of the teacher and only said this much in his support: 'Abul Hasan Abdul Jabbar has also criticized the caliphs in this behalf and says that though their action was according to law, no regard was shown to the respect and position, to which Zahrah was entitled".[Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XIV, page 191].
Ref: Imam Reza Network

Fadak throughout History

How Fadak was returned to the Prophets descendents
The historical journey of Fadak is one of the mysteries of Islamic history. Each of the caliphs had a position regarding it. One would take it and the other gave it back, arid this situation continued to the point where this land was laid waste and was ruined. In order to discover the ebbs and summits that occurred in this flourishing village we have only to study the sections listed below:
1. Just as we know, Fadak, in tile beginning after the fall of Khaibar was transferred to the prophet (S) by way of compromise by tile Jews. By command of the verse: Its complete ownership becoming that of the prophet (S) and by order of this verse it became his right.
2. According to reliable historical records. During his lifetime, by command of the Quranic verse; «وآتذاالقربىحقه» the Holy Prophet (S) gave it to Fatimah Zahra (s.a.) In this way it came under the authority of the respectable daughter of the Prophet (s.a.w).
3. During the rule of the first caliph, this village was usurped and came under the control at the ruling government, arid they showed strange stubbornness in the preservation of this situation.
4. This situation continued as such until the time of “Omar Bin Abdul Aziz” the Umayya caliph, who had a more moderate stance in relation to the family of the Prophet (S). He wrote to his governor in Medina «و آت ذا القربى حقه» telling him to return Fadak to the children of Fatimah (s.a.).
The governor of Medina wrote to him in reply: “The children of Fatimah are numerous and have married into many different tribes. Which group should Ireturn it to”.
Omar bin Abdul Aziz became enraged and wrote a harsh letter with these contents to the governor of Medina in reply: “Every time I order you in a letter to sacrifice a sheep, will you immediately write in reply, should it be horned or without horns? And if I should write sacrifice a cow, will you ask what color should it be? As soon as this letter reaches you, immediately divide Fadak among the children (offspring) of Fatimah (s.a.)!”[17]
In this way, with one great rotation, after many long years, Fadak was returned to the hands of Fatimah’s offspring.
5. It wasn’t long before the Umayya caliph “Yazid bin Abdul Malik” once again usurped it.
6. Eventually, Bani Umayya was over thrown and bin Abbas came into power. The famous Abbasid caliph Abu Al Abbas AsSaffah «أبوالعباسالسفاح» returned it to “Abdullah bin Hasan bin Ali (a.s.)” as a representative of Bani Fatimah (s.a.).
7. Barely no time had passed when “Abu Jaffar Abbasi” took it from the family of Hasan (a.s.). (because they had revolted against Bani Abbas)
8. “Mahdi Abbasi” the son of “Abu Jaffar” returned it to the offspring of Fatimah (s.a.).
9. “Musa Al-Hady” another Abbasid caliph once again usurped it, and “Harun Al-Rashid” continued in this.
10. Ma’mun, in order to make a show of great affection for the Prophets descendents and the children of Ali (a.s.) and Fatimah (s.a.), returned it to the offspring of Fatimah with much pomp and circumstance.
It has been recorded in History that Ma’mun wrote as such to his governor in Medina Qatham Bin Jaffar «قثمبنجعفر».
“The messenger of God (S.) granted “Fadak” to his daughter “Fatimah” (s.a.) and this was a well know openmatter among the Prophets family. After that Fatimah was its consistent claimant and her word is more worthy than any ones of confirmation and acceptance, and I see it fit that it be given to the representative of that at Hazrat (s.a.). Return it to Muhammad ben Yahya and Muhammad bin Abdullah (the grand-children or Imam Zain Al-Abedeen) so that they may distribute it among her descendents.”
“Ibn Abi Al-hadid” says: Ma’mun was sitting in attendance to the people’s complaints. The first complaint, which came to him and was regarded by him, dealt with Fadak. As soon as he read the complaint he began to cry and said to one of his officers, “call and see where Fatimah’s (a.s.) lawyer is”. An old man came forward and spoke for a long while with Ma’mun. Ma’mun gave an order. A decree was written and Fadak was handed over to him as a representative of the Prophets Family (a.s.).
When Ma’mun signed this decree De’bel rose and recited a poem of which the first verse is as follows:
English Interpretation: The face of time took on a smile Because Ma’mun returned Fadak to Bani Hashim.[18]
The author of the book “Fadak” writes that on authorityof the single tradition of Abu Said Khidri which says: “The Prophet (S) granted Fadak to Fatimah.” Ma’mungave orders that Fadak be returned to Fatimah’s ( s.a.) offspring.[19]
11. But Motawakkil Abbasi because of his intense hatred of the Prophet’s family once again usurped Fadak from them.
12. The son of Motawakkil Mansour, ordered that it be once again returned to the children of Imam Hasan (a.s.) and Husayn (a.s.).
Evidently, a village that rotates as such from hand to hand, everyday being the plaything in the hands of spiteful politicians will quickly be laid waste. Eventually this very fate encompassed Fadak and all of its inhabited places became ruined arid its trees withered and dried up.
However, at any rate, these quotations explain this reality that the caliphs were especially sensitive in relation to Fadak, and according to his political policies, each showed a special position and reaction regarding it.
This is all proof of what was said previously that the usurping of Fadak from Fatimah (s.a.) and her descendents had more of a political nature than an economic one. Its aim was to exclude them from the Islamic society and weaken their position. It was also a declaration of enmity towards the family of the Prophet (S). This was just as the return of Fadak to them, an act repeated several times in the length of Islamic history, was a “Political Maneuver” meant to be a show of sympathy and affection for the Prophet’s family (a.s.).
Fadak’s importance in Muslim public opinion was such that in some historical reports it is related; that in the time of “Motawakkel Abassi” before Fadak was taken from Bani Fatimah (s.a.) the dates of its produce were brought among the pilgrims at the time of Hajj and were bought by them at exorbitant prices as good luck gifts![20]
Notes:
[17]Translation by translator from the Farsi, البلاذري، فتوح البلدان ص38 Albalrethy in Fotoohul Buldan pg.38
[18]Ibn Abi Al-hadid, vol. 16 pg. 217
[19] “Fadak”, pg. 6
[20]Ibn Abi Al-hadid, vol. 16 pg. 217
Ref: Imam Reza Network