جمعه 15 فروردين 1404

                                                                                                                        


                                   

                                                                                                                                                                                                                                 

 

 

منو سخنرانی مکتوب

ENGLISH shiaquest

منو بهداشت و سلامت

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

Fadak in the Political History of Islam

In addition to being a reason encouraging others to be unjust to Ahlul-Bayt, the usurping of Fadak by Abu Bakr ignited political unrest throughot 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 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 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. Because 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 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 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 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 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
Ref: Imam Reza Network

The Environments of the Event of Fadak

10:37:33Adopted from the book : "Fadak in History" by : "Shahid Muhammad Baqir as-Sadr"
That was the veracious Fatima, the daughter of the prophet, the delight of his eye,the example of infallibility, the radiant halo and the remainder of the prophet among the muslims, on her way to the mosque .She lost the father, who was the best at all in the history of mankind , the most sympathetic, the most compassionate and most blessed.This was a calamity that could make the one efflicted with, taste the betterness of dying and find dying sweet and delightful hope.Thus was Fatima when her father left to the better world and his soul flew to pradise pleased (with Allah ) and ( Allah) well-pleased (with him).
The bitter events did not cease. She faced another calamity, which had great effect on her pure soul and it moved her sorrow snd grief. It was not less than the first calamity.It was the lost of the glory, which the grand had granted to the prophet's family along history.That glory was the ledership of Umma. The heaven had decided that Mohammad's family was to rule his Umma and his Shia because they (mohammad's decscendents) were his example and derivatives.But the opposite account turned the leadership and the rule way from the real possessor and appointed caliphs and emirs instead.1
With this and fatima (s) lost the holiest prophet and father and the most enternal chiefdom and leadership in an overnight.So her grief-stricken soul sent her to war and it's fields and made her undertake the revolution and keep on it. Undoubtedly ,anyone else who had the same principles and beliefs could not have done what she did or striven in jihad like her without being an easy prey for the ruling authority that had reached at that time the peak of SUPdual and severity. There was blame for waving, accussation for saying and punishment for doing2. It was not diffrent from what we nowadays might refer to martial laws. That was necessary for rulers in those days to support their base and to fix their structure.But since the defending rebel was the daughter of mohammad (s) ,a piece of his soul 3 and his flourishing image, she would be kept safe undaubtedly bacause of the holly prophethood of her father and also the respect and other aspect of woman in islam that safe guarded her from harm.
____________
1- The heaven had decided that Ali and the other pure members of the prophet's family were to have the leadership and the imamate of the Umma.There was a big step of educational and intellectual preparation for such leadership and caliphet. Infact there was a clear method that its steps succeeded in this way.It was confirmed by the holy Quran and Sunna that did not let any way doubt.Refer to The origin of the Shiism and the shia by Imam as-sadr and edited by Abdul jabbar sharara .we proved by numbers, evidences and texts this fact with reference to the reliable sources and true tradition of our sunni brothers.
Also refer (for example )to at-tabari 's Tareekh vol.3 p.218-219, as-sayooti's Tareekh al-khulafa (history of the caliphs ) p.171, ibn hajar's as-sawa'iq al-Muhriqa ,p.127 and the summary of ibn Assakir's tareekh by ibn mandhour, vol.17, p.356 and following pages).
2- Refer to the event of Saqeefa in al-tabri's Tareeks vol.2, p.244 and see what had happened on that day .one was the saying of the second caliph (omar) :"kill sa'ad bin obada ..."
3- the prophet said: "fatima is a part of me. Whoever hurts her surely hurts me ..." refer to at-taj al-jami' lil ossool vol.3 p.353 al- bukhari's sahih vol 1.5 p.83 tradition on 323 and muslims sahih vol.4p.p 1902 tradition no.2493.
Ref: Rafed

The Case of Fadak in the Objective Circumstances

Adopted from the book : "Fadak in History" by : "Shahid Muhammad Baqir as-Sadr"
If we wanted to understand the forms and the reasons of the dispute in the light of the circumstances surrounding it, we had to explain those circumstances even in short to give a clear image about that reverse age as much as concerning our aim.
I do not mean by the reversal when I describe the reign of the first caliph except its real meaning applying to the changeability of the ruling authority that had to acquire the public form,to take it power from the electing groups and to incline to the first form, which t ook its power and authority from the Heaven.
That moment, when Basheer bin Sa'd 1 patted the hand of the caliph (Abu Bakr),was a point of change in the history of Islam that put an end to the best of the reigns and announced another reign, which we let history to give judgement about.
____________
1- At-Tabari's Tareekh vol.2 p. 243.
Ref: Rafed

Hadrat Fatimah's Elegy on Fadak

He said: Abu Bakr Muhammad b. Umar al-Je'abi reported to me from Abu Abdillah Ja'far b. Muhammad b. Ja'far al-Hasani, who reported from Isa b. Mehran, from Yunus, from Abdullah b. Muhammad b. Sulaiman al-Hashemi, from his father, from his grandfather, from Zainab b. Ali b. Abi Talib (AS) that she said:
When the opinion of Abu Bakr and his supporters became unanimous about depriving Fatimah, peace be upon her, from Fadak, and she lost all hope about his reconsideration, she came to her father's grave, threw herself upon it, and grievously complained about the way the {people} treated her. And she wept, till the earth on the grave became wet with her tears, and then she said in her elegy:
"There have been after you news and incidents
were you to witness them, you would have disapproved them;
We have missed you, the way a parched land misses the rainfall,
your people are in total disarray, see how they have reneged.
Jibraeel used to endear us with the verses (of Qur'an),
but after you have hid from us, all good is also concealed;
You were the moon, from whose light people benefited,
and upon you was revealed the books - from the Lord Almighty.
Men have attacked us and humiliated us,
after the Prophet, and all wealth has been usurped;
The perpetrator of injustices to us will know his fate
on the day of Judgement, where he will finally land.
We have come across things which no one before us,
neither from Arabs nor from the Ajam have suffered;
So, we shall continue weeping over you as long as we live,
and as long as we have eyes which well up with flowing tears."
"I have not known of an assembly of people worse than you...." said Fatimah (AS)
He said: Abu Bakr Muhammad b. Umar al-Je'abi reported to me from Abu al-Husain al-Abbas b. al-Mughairah, who reported from Abu Bakr Ahmad b. Mansoor al-Ramadi, who reported from Saeed b. Ufayr who reported from Ibn Lah'eah, from Khalid b. Yazeed, from Ibn Abi Hilal, from Marwan b. Uthman who said:
When people swore the allegiance on the hands of Abu Bakr, Ali (AS), al-Zubair and al-Miqdad entered the house of Fatimah, peace be upon her, and refused to come out. So, Umar b. al-Khattab said: "Set the house on fire upon them." Then al-Zubair came out with his sword. So Abu Bakr said: "Catch this dog." As they advanced towards him, he (al-Zubair) slipped and fell and the sword fell off his hand. Then Abu Bakr said: "Hit him with the stone." Zubair hit the stone till it broke.
Ali b. Abi Talib (AS) left the house from the direction of Aaliyah and met Thabit b. Qays b. Shammas. He said: "O Abul Hasan, what has happened to you?" He said: "They have resolved on burning down my house, while Abu Bakr is sitting on the pulpit, receiving allegiance, he neither prevents them for doing it nor is he condemning it." Thabit said: "My palm will not leave your hand, till I am killed by your side." So they moved forward together till they came back towards Madinah while Fatimah (peace be upon her) stood at her door, and all of the people had left her house. She was saying: "I have not known of an assembly of people worse than you; you left the messenger of Allah unattended, when his corpse lay before us; you resolved about your affairs among yourselves, refusing to seek our leadership; and you did to us what you did, and you recognized no right for us."
The pleasure and displeasure of Fatimah (SA)
He said: Abu Hafs Umar b. Muhammad al-Sayrafi reported to me from Abu Ali Muhammad b. Hammam al-Katib al-Iskafi, who reported from Muhammad b. al-Qasim al-Maharibi, who reported from Ismail b. Ishaq at Rashidi, who reported from Muhammad b. Ali from Muhammad b al-Fudhail al-Azdi, from Abu Hamza al-Thumali, who reported that Abu Ja'far Al-Baqir Muhammad b. Ali, peace be upon him, reported from his father and grandfather that:
The Prophet, peace be upon him and his progeny, said: "Surely, Allah is displeased when Fatimah (peace be upon her) is displeased, and He is pleased when she displays her pleasure."
Fatimah (SA) in the Khilafat of Abu Bakr
He said: Abul Hasan Ali b. Muhammad al-Katib reported to me from al-Hasan b. Ali al-Zafarani, who reported from Ibrahim b. Muhammad al-Thaqafi, who reported from Abu Ismail al-Attar, from Ibn Luhaya'h, from Abul Aswad, from Urwah b. al-Zubayr that:
When people swore allegiance to Abu Bakr, Fatimah, the daughter of (Prophet) Muhammad, peace be upon him and his progeny, came to the door of her house and said: "Never have I witnessed a day like this. They have indeed, set a worst record. They left their Prophet, peace be upon him and his progeny, with his corpse in our midst and preoccupied themselves with the matter (of succession) without us."
Fatemah (AS) on the Day of Judgement
He said: Abu Ja'far Muhammad b. Ali b. Musa reported from his father, who reported from Ali b. Ibrahim b. Hashim, from his father, from Ibn Abi Umayr, from Aban b. Uthman, that:
Abu Abdillah Ja'far b. Muhammad, peace be upon him, said: On the Day of Judgement, Allah will bring together the first and the last people on one plane and then He will cause an announcement to be made: "Cast down your glances and lower your heads, so that Fatemah (peace be upon her), daughter of Muhammad, peace be upon him and his progeny, crosses the Bridge (al-Sirat)." He said: "People will cast down their glances and then Fatemah, peace be upon her, will arrive seated on one of the highbred animals of Paradise, followed by 70 thousand angels. Then she will make a distinguished pause at one of the high stations on the Day of Judgement, dismount and take the blood soiled shirt of al-Husain b. Ali peace be upon him, in her hands, saying: "O Allah! This shirt belongs to my son, and You know what was done to him."
There will be proclamation from Allah, Most High: "O Fatemah, you have My pleasure." She will say: "Help me avenge from those who killed him." Allah will then command a flame from hellfire to leap forth and devour all the killers of al-Husain b. Ali, peace be upon him, the way a bird devours a seed. The flame will take them back into the hellpit, subjecting them to various chastisements. Then Fatemah, peace be upon her, will ride again and proceed to enter Paradise, accompanied by the angels following her, her descendants before her and her friends and partisans on her right and on her left."
'Fatimah (AS) is part of me'
He said: Abul Hasan Ali b. Khalid al-Maraghi reported to me from Abul Qasim al-Hasan b. Ali b.al-Hasan al-Kufi, who reported from Ja'far b. Muhammad b. Marwan al-Ghazzal, who reported from his father, who reported from Abdullah b. al-Hasan al-Ahmasi who reported from Khalid b. Abdillah, from Yazid b. Abu Ziyad, from Abdullah b. al-Harith b. Nawfil, who reported from Sa'd b. Malik, meaning Ibn Abi Waqqas, who said:
I heard the messenger of Allah, peace be upon him and his progeny, say: "Fatimah is a part of me; whoever pleases her, pleases me, and whoever displeases her, displease me. She is dearer to me than all beings."
Source:
Al-Amali: The Dictations of Sheikh al-Mufid
Ref: Imam Reza Network

Fadak: the property of Hadrat Fatima Zahra

Fadak is a controversial issue that has since the death of Rasulullah (s) created an open wound between the Sunni and Shi\'a schools of thought. The best summary exists from Sahih Bukhari Volume 4, Book 53, Number 325:
Narrated Ayesha(mother of the believers),\'After the death of Allah\'s Apostle Fatima,the daughter of Allah\'s Apostle asked Abu Bakr As-Siddiq to give her the share of inheritance from what Allah\'s Apostle had left of the Fai (i.e. booty gained without fighting)which Allah had given him.

Abu Bakr said to her, "the holy prophet(saww) had said, \'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqah (to be used for charity)." Fatima, the daughter of Allah\'s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of the Holy prophet(saww).
The scholors of Ahle Sunnah have fought tirelessly to uphold the decision of Abu Bakr as correct. The reason that they do so is because so much hangs on upholding Abu Bakr\'s stance. After all if he is proven wrong then they will have to admit that the Khalifa coined a tradition to justify the usurpation of Fadak from Sayyida Fatima (as). The matter would not just end there it will raise more serious issues such as:
1. The Justice of the Sahaba - If the \'best friend\' of the Prophet (s) could behave in such an unjust manner what can we expect of the other Sahaba?
2. If Abu Bakr ruled in such an unjust manner then how can he be deemed the rightly guided Khalifa of the Prophet (s)?
3. If hatred for Abu Bakr is a sin then why did Sayyida Fatima (as) hate Abu Bakr until her dying day?
This is why Fadak is such a \'taboo\' subject for the Ahl\'ul Sunnah.The scholars prefer not to openly discuss it with their followers, if they are ever forced to do so they present the matter in such a simplified shallow manner, gleaming over facts such as Qur\'anic verses, so as to ensure that Abu Bakr comes out of the dispute as perfect as possible. At the forefront of this attitude are Ansar.org and in their publication "Fadak area between Abu Baker and Fatima" the author Muhammad Al-Khider provided a concise discussion on the topics of Fadak and inheritance. He had sought to counter the wrong things that are said against Abu Bakr on this matter. As far as the issue of Sayyida Fatima (as)\'s right to Prophetic inheritance was concerned, Al Khider failed in even citing a word in her favour, on the contrary this advocate of Abu Bakr dedicated his entire efforts on proving that Abu Bakr\'s approach was the correct one. He was undeterred even if it meant denying the Qur\'an and Sunnah in the process.
Not to be hard done an unknown author of \'The Issue of Fedek: A rebuttal to common lies propagated against Ahl al-Sunnah regarding Ahlul-Bayt\' advanced all manner of defence to prove that Sayyida Fatima (as) had no claim to Fadak.
Then we have the efforts of the founder of Sipah-e-Sahaba, Haq Nawaz Jhangvi in his article \'Alleged Row Between Hadhrat Fatimah & Hadhrat Abu Bakr Over Share In Fadak\' whose net conclusion was that Sayyida Fatima (as) was wrong in making her claim. Indeed other articles by the Ahl\'ul Sunnah (which we shall highlight) have sought to question the truthfulness and exalted rank of the Ahl\'ul bayt (as). They of course were merely following in the footsteps of their early scholars of the likes of al Muhaddith Shah Abdul Aziz and Ibn Taymeeya who wrote vehemently against the concept of Prophetic inheritance. The net conclusion of all these efforts are one that Abu Bakr was correct and the claim that had been brought by Sayyida Fatima (as) was wrong.
We shall present the complete picture from the esteemed works of Ahl\'ul Sunnah, and shall analyse the correctness of Abu Bakr\'s judgement against the Qur\'an, Sunnah and Books of Seerah, Tareekh and Fiqh. Our aim is two fold, to clarify any doubts that are brought up by these articles and to uphold the claim of Sayyida Fatima (as) as correct and truthful. \'Which party was wrong in this dispute, Sayyida Fatima (as) or Abu Bakr?\' They will need to make the difficult choice, in relation to which side of the fence they wish to sit on. They will have to decide where there affiliations lie.With the School of Ahl\'ul Bayt (as) or the School of the Companions.
Sayyida Fatima (as)\'s response to the confiscation of Fadak

The Khutbah of Sayyida Fatima (as)
We read in Ahl\'ul Sunnah\'s authority work Sharh ibn al Hadeed Volume 4 page 108, printed Beirut:
"When Sayyida Fatima found out that Abu Bakr had an intention to confiscate Fadak, She wrapped a cloth around her head, gathered some women from her tribe and went to Abu Bakr. At that time the Muhajireen and Ansar were summoned, a Pardah was made between Fatima and the Sahaba. The daughter of the Prophet sad in a distressed manner, that lead to the Sahaba crying. She after a break praised Allah, sent Salaam on her father the Prophet and said all things on the earth and sky seeks a Waseela to Allah, the Waseela for the people to reach Allah (swt) are us, and Allah\'s select people amongst creations are us, and then she introduced herself. I am Fatima the daughter of Rasul and said \'That which was bestowed to me has been taken, O Abu Bakr, if you are the inheritor of your father, and I am not my father\'s inheritor you adopted a wrong means. Then she said to the Muhajireen and Ansar requesting help, O Bani Queela the inheritance of my father has been annexed from me, before your very eyes. You are listening to my words why are you lax with regards to helping me? Why do you not support my right?

Abu Bakr\'s denial of Khums and Fadak incurred the anger of Sayyida Fatima (as)
1. Sahih al Bukhari Volume 4, Book 53, Number 325, Book /of Khums
2. Sahih Muslim Volume 3 page 72, Hukm al Fay
3. Izalathul Khifa Part 2 Volume 3 page 109
4. Sunan al Kabeera Volume 6 page 301 Kitab Fay
5. Musnad Ahmad ibn Hanbal Volume 1 page 167, Musnad Abi Bakr
6. Kanz al Ummal Volume 3 page 129 , Kitab Khilafath ma al Imara
7. Sunan al Kabeera Volume 6 page 300, Dhikr al Fay
8. Wafa al Wafa Volume 3 page 995 Talib Fatima min Abu Bakr
We read in Sahih Bukhari Volume 4, Book 53, Number 325:
Narrated \'Ayesha: (mother of the believers) After the death of Allah \'s Apostle Fatima the daughter of Allah\'s Apostle asked Abu Bakr As-Siddiq to give her, her share of inheritance from what Allah\'s Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, "Allah\'s Apostle said, \'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqah (to be used for charity)." Fatima, the daughter of Allah\'s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah\'s Apostle.
We read in Musnad Ibn Hanbal:
Hadhrat Fatima Zahra became angry at Abu Bakr, and continued assuming that attitude till she died, because she claimed her share in the Prophet\'s Estate of Fadak, and Abu Bakr rejected her claim"
We read in Kanz:
Sayyida Fatima became upset at Abu Bakr as he denied giving her inheritance rights.
Sunan al Kabeera:
"Fatima became angry at Abu Bakr, and never spoke to Abu Bakr until she died"
Wafa al Wafa:
"Abu Bakr denied Fatima her right and she became angry never speaking to Abu Bakr until she died".

Sayyida Fatima (as) was so angry at Abu Bakr\'s confiscation that she refused to reply to his Salaams
Ibn Qutaybah in al Imamah wa al Siyasa page 13 records that:
"Hadhrat Umar said to Abu Bakr we have angered Fatima let us go to her and seek her forgiveness. They both went to the house and asked permission to enter. Sayyida Fatima did not grant them this permission. They then went to \'Ali and spoke to him, he allowed them to enter the house. When they sat before Fatima she turned her face away from them, they said Salaams to her but she did not deem them worthy enough to merit a reply".

Sayyida Fatima (as) said that she would complain about the Shaykhayn before Rasulullah (s) and would curse them in every Salat
Ibn Qutaybah in al Imamah wa al Siyasa page 14 records that:
"Fatima said \'When I meet my father the Prophet (s), then I shall\' complain about the both of you (Abu Bakr and Umar), and said to Abu Bakr \'By Allah I shall curse you after every Salat".
Al-Imamah wa al-Siyasa, Vol. 1, Page 14
Abu Bakr made every effort to seek forgiveness after that but it was too late. We read in Mudharij\'athul Nubuwwa Volume 2 page 758, Dhikr Meeras al Nabi:
"On one extremely hot day Abu Bakr came to the door of Hadhrat Fatima and said \'I shall not leave until Fatima is pleased with me again".
These words serve as proof that the daughter of Rasulullah (s) was displeased with Abu Bakr. Sayyida Fatima (as) still refused to forgive him, since forgiveness is worthless without sincere repentance, neither did he return the usurped land of Fadak, nor did Sayyida (as) forgive him, the option of forgiveness would have only been a possibility had Abu Bakr returned the land. The anger of Fatima (as) towards Abu Bakr never subsided until she died, as is attested by Mullah Qari in Murqat, Sharh Mishkat al Masabih Volume 3 page 453:
"The most difficult issue to convey to readers is the dispute of Fatima al Zahra. To say that Fatima was ignorant with regards to the Hadeeth cited by Abu Bakr, or that she did not concur with the Hadeeth when hearing it, creates difficulties. After all Abu Bakr recited this Hadeeth, and the testimony of the Sahaba upheld this, why did she not accept it and embrace it. If she was angry before the Hadeeth was recited, then why did she remain angry after it was quoted? The displeasure was so extreme that she remained angry with Abu Bakr, never talking to him".
This serves as the best proof that Sayyida Fatima (as) never changed her position nor forgave Abu Bakr.
Ref: Imam reza network

Issue of Fadak and Hadrat Fatima (A.S.)

by : Abu Muhammad Ordoni
Fatima the only surviving child of the Prophet, his most beloved? claimed inheritance of the property which could be apportioned to her in the lands of Medina and in Khaibar, as also Fadak, which having been acquired without the use of force, the Prophet had given her for her maintenance, in accordance with the commands of Allah. [56]
Yet, Fadak became an arena for political games when Abu Bakr refused to transfer it to Fatima. It is appropriate here to speak about Fadak before clarifying the corresponding events which occurred in its regard:
Fadak was a village located at a two?day walking distance from Medina. Apparently, it was inhabited by Jews who refused to submit to Islam at the beginning, but when the later realized the might of the Muslims, especially after they, led by Ali Ibn Abu Talib conquered Khaibar, the Jews decided to yield to the Messenger of Allah without fighting. So he took possession of the village.
The village was valued at 100,000 dirhams by Umar's appraisers when he expelled its inhabitants to Syria. Umar took possession of the village and paid half of the price to the Jews.
Fadak Becomes the Prophet's Personal Property
Since the reason that 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. This conforms to Allah's decree in the Holy Quran:
"What Allah has bestowed on His Apostle (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." (59: 6)
There was no dispute between the Muslims that Fadak belonged to the Prophet (S); 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 actually said so (which is doubted), how did Abu Bakr understand from this saying that Fadak did not belong to him. There is clear contradiction in Abu Bakr's arguments.
Therefore, after realizing beyond doubt that Fadak was the personal property of Allah's Messenger (S), it is appropriate to inquire as to what he did with it? But the answer is clear. He granted it to Fatima (A) before his death. In other words, Fadak became the personal property of Lady Fatima Zahra (A). Moreover, it is not for anyone to object to the Prophet for granting his own property to any person he wished?including his daughter.
Moreover, the following factors can be cited as proofs that the Prophet (S) granted Fadak to his noble daughter (A):
1. Fatima's saying to Imam Ali (A):
"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 (S)."
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 (A), the infallible Imam, would not allow his wife to demand something, which did not belong to her.
4. Imam Ali (A) 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 (A) would not have said that it belonged to them (Ali and Fatima).
5. Imam Ali (A) together with Um Ayman testified to the fact that Allah's Messenger (S) granted it to Lady Fatima Zahra (A), when Abu Bakr requested Fatima to summon witnesses that he (S) 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; it rather was the property of all Muslims.
2. Besides, according to Abu Bakr, even if it belonged to the Prophet of Allah, he had heard him saying:
"We the group of prophets do not inherit nor are we inherited."
3. Abu Hurairah narrated that the Prophet said:
"My inheritance is 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 that he denied the Prophet's ownership of Fadak, but all the Muslims--whether early Muslims or now-a-days—unanimously agree that Fadak was the sole possession of Allah's Prophet (S) This fact is also supported by the Quranic verse which we have already mentioned. Therefore, Abu Bakr's claim is invalidated £or being a mere endeavor to null the effect of the Quran.
2. Abu Bakr's claim that he heard the Prophet of Allah (S) say:
"We the group of prophets do not inherit, nor are we inherited; what we leave is for alms,”
can be disputed as follows:
A. This narration is irrelevant regarding this issue; because we have already stated that Fadak was a grant from the Prophet (S) to his daughter before he died. So it is inappropriate to quote a narration related to the issue of inheritance with the purpose of denying Lady Fatima (A) 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 cannot be taken as proof versus the Holy Quran, nor can it be proof for excluding the prophets and their families from the Quranic rule.
C. Yet, the real reasons which provoke Abu Bakr and his followers to deprive Fatima Zahra (A) from her own property, despite the fact that the Prophet (S) 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 Sheikh Al?Madhirah ? Abu Hurairah Dowsi, written by Mahmoud Abu Raieh.
The Real Motives Which Lead Abu Bakr to Usurp Fadak from Fatima
The history books at hand need thorough examination and revision, for they have been recorded according to the wishes and satisfactions of despotic rulers throughout history. In view of this, and in light of the fact that Lady Fatima Zahra (A) was a strong supporter of her husband in his quest to regain Caliphate, and that her views were proof that the followers of Imam Ali(A) can use it to easily verify his claims against Abu Bakr; we can easily understand how Abu Bakr was successful in depriving Lady Fatima Zahra (A) of her rights, and how his moves corresponded to his adopted political thinking. So, not only was Abu Bakr able to persuade the Muslims to dismiss Fatima's stands as those of a woman who can be depended upon even in such a secondary issue like Fadak, but also he aimed at convincing them that since she was not to be believed in such a matter, she was also to be deserted when it comes to the most important issue of that time (i.e., Caliphate).
Yet, there are more motives that can be spotted to have led Abu Bakr to usurp Fatima Zahra's (A) property. Among them are:
1. Since Fadak brought large profits to its owners, Ali (A) could use this profit in his fight against Abu Bakr just as Khadija was able her wealth to use against the infidels.
2. The political challenge which Abu Bakr created here, was aimed at proving to Ali and Lady Fatima Zahra (A) that the nation was not ready to aid them in an emotional issue in which he was successful in downgrading Ali and Fatima by controlling and directing the public opinion. Listen to Abu Bakr as he speaks to the people after Fatima's speech in the Mosque:
"O people!
What is this attentiveness to every aimless speech?!
Where were these claims at the time of Allah's Messenger (S)?
He who heard something should say so!
He who witnessed anything should speak out!
Surely they are (Ali and Fatima, like) foxes who have no witnesses save their tails!
They instigate every dissension!
And say: Renew (trouble) after it has cooled down
They seek help from the weak and acquire support from women
They are like Umme Tahal (a woman who was a prostitute during the era of ignorance) whose family chose prostitution for her
Surely if I wish 1 can say a lot; and
had I said (something), would have revealed (much).
But I will remain silent as long as I am left alone."
3. Abu Bakr's drive to deprive Lady Fatima Zahra (A) of her property had another underlying motive. Had Abu Bakr admitted Fatima's words in regard to Fadak as undisputable facts, she could also claim her husband's right to leadership, which would force Abu Bakr to hand it back to Ali (A)
Ibn Abil?Hadid said: I asked Ali Ibn Fareqi, a distinguished teacher of Madrassa?Gharbia, Baghdad: "Was Fatima truthful in making the claim (regarding Fadak)?"
He answered: "Yes!"
I said: "Did Abu Bakr know that she was a truthful woman?"
Again he answered: "Yes."
I then asked: "Then why did the Caliph not give that which she was entitled to back to her?"
At that 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 use 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 undisputed right!"
4. Moreover, there were several emotional factors, which lead Abu Bakr to refuse Fatima, Khadija's daughter, her rights. Some of these factors are:
Once, the Prophet of Allah sent Abu Bakr to the Muslims, during Hajj season, to recite for them the newly revealed Surah Al?Tawbah, but before reaching his destination AbuBakr was stopped by Ali Ibn Abu Talib who informed him that the Messenger commanded him to deliver the Surah himself; because according to the Prophet :
"No?one can take the Messenger's place save he or someone from him."
This surely creates a feeling of envy in a man's heart!! A matter, that can be said to have influenced Abu Bakr himself.
B. When the Prophet was too ill to lead the prayers, Abu Bakr was asked by his daughter, Aisha, to do so. But as soon as Allah's Messenger (S) learned what was going on, he, supported by Imam Ali and Abbas, came out and removed Abu Bakr and led the prayers himself. The author of ‘Fatima Umme Abiha’ says in this regard:
"This event might have led Abu Bakr to think that Fatima was the one who informed the Prophet (S) of Abu Bakr's actions, just as Aisha told him (Abu Bakr) to lead the prayers!!"
C. Aisha, the Prophet's wife and Abu Bakr's daughter, had uncalled for feelings towards Fatima and her mother, Khadija.
For instance, Aisha said:
"Despite the fact that Khadija died three years before the Prophet married me, I did not have a feeling of envy" for anyone as much as I had for her. This was because he (the Prophet) used to mention her name constantly and he was ordered by His Almighty Lord to give her the good news of a house made of brocade in Paradise. He also used to slaughter sheep and distribute their meat among her (Khadija's) friends."
This undoubtedly led Abu Bakr to join his daughter in her feelings towards Khadija, her daughter (Fatima) and her son-in-law (Ali (A)).
D. Aisha, Abu Bakr's daughter was sterile. Yet Khadija (A) was the only wife of the Prophet who had children that survived. Moreover, that child of Khadija was Aisha's main adversary, Fatima. So the Messenger of Allah's descendants would only come from his daughter and her husband, Ali. This surely was an unwelcomed fact to Aisha and her father, Abu Bakr.
[56] Man La Yahdharhu Al?Faqih.
FATIMA'S PROTEST AGAINST ABU BAKR'S ACTIONS
Fatima (A) felt grieved by Abu Bakr's actions, and was so displeased with him that when she knew of his attempt to seize Fadak, she accompanied a group of women to the mosque. There she sat down and delivered the following speech:
‘Praise be to Allah for that which He bestowed (upon us); And thanks be to Him for all that which He inspired; and commended in His Name for that which He Provided: Form prevalent favors which He created, And abundant benefactions which He offered and perfect grants which He presented; (such benefactions) that their number is much too plentiful to compute; Bounties too vast to measure; Their limit was too distant to realize; He recommended to them (His creatures) to gain more (of His benefaction) by being grateful for their continuity; He ordained Himself praiseworthy by giving generously to His creatures; I bear witness that there is no God but Allah Who is One without partner, a statement which sincere devotion is made to be its interpretation; hearts guarantee its con­tinuation, and illuminated in the minds is its sensibility. He Who can not be perceived with vision; neither be described with tongues; nor can imagination surround His state.
He originated things but not from anything that existed be­fore them, and created them with­out examples to follow. Rather, He created them with His might and dispersed them according to His will; not for a need did He create 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 to exalt His decrees. He then made the reward for His obedience, and punishment for his dis­obedience, so as to protect His creatures from His Wrath and amass them into His Paradise.
I too bear witness that my Father, Muhammad, is His Slave and Messenger, Whom He chose prior to sending him, named him before sending him; when creatures were still concealed in that which was transcendental, guarded from that which was appalling, and associated with the termination and nonexistence. For Allah the Exalted knew that which was to follow, comprehended that which will come to pass, And realized the place of every event. Allah has sent him (Muhammad) as perfection for His commands, a resolution to accomplish His rule, and an implementation of the decrees of His Mercy. So he found the nations to vary in their faiths; Obsessed by their fires, Worshipping their idols, And denying Allah 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 among the people; So he delivered them from being led astray, led them away from misguidance, guided them to the proper religion, and called them to the straight path.
Allah then chose to recall him back in mercy, love and pre­ference. So, Muhammad is in comfort from the burden of this world, he is surrounded with devoted angels, the satisfaction of the Merciful Lord, and the nearness of the powerful King.
So may the praise of Allah be upon my Father, His Prophet, Trusted one, the chosen one
from among His creatures, and His sincere friend, and may peace and blessings of
Allah be upon him.’
Fatima (A) then turned to the crowd and said:
‘Surely you are Allah's slaves at His command Prohibition; You are the bearers of His religion and revelation; You are Allah's trusted ones with yourselves; and His messengers to the nations. Amongst you does He have righteous authority; A covenant He brought unto you, and an heir He left to guard you; That is The eloquent book of Allah; The truthful Quran; The brilliant light; The shining beam; Its insights are indisputable; Its secrets are revealed; Its indications are manifest; and its followers are blessed by it. (The Quran) leads its adherents to goodwill; and Hearing it leads to salvation; with it are the bright divine authorities achieved, His manifest determination acquired, His prohibited decrees avoided; His manifest evidence recognized; His satisfying proofs made apparent, His permissions granted, and His laws written.
So Allah made belief to be purification for you from poly­theism.
He made Prayer, An exaltation for you from conceit.
Alms ?A purification for the soul and a (cause of) growth in subsistence.
Fasting an implantation of devotion.
Pilgrimage ?A construction of religion.
Justice ?A harmony of the hearts;
obeying us (Ahlul?Bayt)­Management of the nation.
Our leadership (Ahlul?Bayt), Safeguard from disunity.
Jihad (struggle)­ a strengthening of Islam.
Patience ?A helping course for deserving (divine) reward.
Ordering goodness (Amr Bil Maruf)­ Public welfare.
Kindness to the parents­ A safeguard from wrath.
Maintaining close relations with one's kin ?A cause for a longer life and multiplying the number of descend­ants.
Retaliation (Qesas)?For sparing blood (souls).
Fulfillment of vows?subjecting oneself to mercy.
Completion of weights and measures ?A cause for preventing the neglect of others' rights. Forbiddance of
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 Lordship.
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.’
Lady Fatima Zahra (A) then added:
‘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 hath 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 (A)) 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 (A) 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 Boob 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, (A)), 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 casted 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 Sulaiman inherited Dawood'?
And when it narrates the story of Zakariya and says: `So give me an heir as from thyself (One that) will inherit me, and inherit the posterity of 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 (Quranic) 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 Quran 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 Ansars and said:) O you people of intellect! The strong supporters of the nation! And those who embraced Islam; What is this short?coming 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? Turned on your heels after daring? Associated (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 ye should more justly fear, if you believe!
Nevertheless, I see that you are inclined to easy living; dismissed he who is more worthy of guardianship (Ali (A)); 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.’
(The end of Lady Fatima's speech.)
It appears from recorded historical events, that Lady Fatima (A) was successful at the beginning in persuading Abu Bakr to hand back Fadak to her; listen to part of a speech he (according to some historians) delivered after hearing Fatima's speech. He said:
"O daughter of the Messenger of Allah... 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 Boob 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 inherited Dawood.' (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 (A) 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 (A)
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 Quran, 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." (the end).
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?!"
Umar then seized the decree and tore it up!!!
FADAK IN THE POLITICAL ARENA
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. Sheikh Ja’far Subhani, a leading historian, wrote the following in his book The Message p.601 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 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 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 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 away 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 Umayyah and Bani Abbas, Fadak assumed largely apolitical 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 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."
Ref: Rafed

The property called Fadak

Adopted from the book : "The Life Story and Martyrdom of Hazrate Fatemeh (s.a.)" by : "Mahdi Ja'fari"
Only a few days after the burial of the holy Prophet, the enemies took Fadak by force. Fadak which had been the property that was in possession of Fatemeh while the Messenger of God was still alive. But soon after the Prophet's decease, they suddenly took Fadak from the daughter of the Messenger of God, by Abubakr's order, and they also let out all the persons who used to work there ...
Unfortunately, despite all the things that Fatemeh or Hazrate Ali or even the witnesses of this event told and testified, everything remained unheeded and unheard by the enemies, and they ignored the testimony of the illustrious daughter of our noble and gracious Prophet ...
So one day, Fatemeh and a group of immigrant [Ansar] ladies decided to go to the mosque. Inside the mosque, there was a curtain which divided the space in two parts, so that men were not permitted to look upon the part where the ladies were seated. Fatemeh approached that curtain to talk and make the men, hear what she had to say.
Fatemeh cried out loud, so much so that the whole mosque began to tremble by the deep sorrow that was surging out, from the bottom of Fatemeh's heart ... Many people began to cry by listening to her discourse; she began first by praising the Lord Almighty.
Everybody was listening intently to what she was going to say. And then she began to utter those unforgettable sentences which have remained to this day, as the most memorable and the most tragic discourse ever made by a Muslim woman ...
At the end of her discourse, she began to talk in a way that made everybody think that she was confiding to the glorious soul of her beloved father, and was telling him of all the things that had happened to her and her family, since his departure from this world, and what wrongs she had suffered, and what disrespect she had been forced to face, and what pains and agonies she had endured in silence ...
After this, she came back home. Ali was waiting for her. Fatemeh on seeing his beloved husband, made some complaints about the ungracious behavior of those who has come to power, and told him about her longing to see her father again. She also talked about her concern about Ali's leadership, and the fact that the people hadn't supported them in any ways ...
Hazrate Ali replied. to her :" 0 daughter of the best man in the universe! 0, thou who art the best reminiscence and reminder of the last Prophet on Earth! Don't be sad ... Don't complain, because thy sufferings will not go away ... Be certain that all thy enemies owe thee lots of things ... I don't remain in the house because of laziness or some weakness of character. But because I have done everything that was possible for me to do.
If thou wishest for a better life, thy sustenance has remained untouched and is at thy disposal, and fortunately thou dost not need thy enemies' help! Leave them be, and wait until the time when God shall take care of each one of them."
Fatemeh said:" All right ... I will say no more ... I will leave them. May God take care of them in His proper time. I will entrust myself into God's Will."
Ref: Rafed

Historical Account of Fadak

1) On 7th Hijri, the Holy Prophet (s.a.w.a.) had given this place as a gift to his beloved daughter Janabe Fatema (s.a.). She used to administer this place through her appointees.

2) Just ten days after the demise of the Prophet (s.a.w.a.), Fadak was snatched away from her. Inspite of providing proofs and witnesses, it was not returned to her. It was not considered as a parented heritage and property.

3) According to Sahih Bukhari the 2nd Caliph had returned it to the successors.

4) The 3rd Caliph took possession of it by force and gifted it to Marwan.

5) Mu'aviya in his time divided it into three parts.

6) Marwan, during the tenure of his Khilafat took all of it in his possession and gifted away to his sons Abdul Malik and Abdul Aziz. It remained in their possession till the time of Umar Bin Abdul Aziz.

7) Umar Bin Abdul Aziz, got his father's share as inheritance, he bought the share of Abdul Malik and returned it to the children of Fatema (s.a.).

8) Yazid Bin Malik, in his time, took it back from the children of Fatema (s.a.), and kept it in his possession.

9) The 1st Caliph of Bani Abbas, Sa'fah, considering Imam Hasan (a.s.) as a successor of Fatema (s.a.), gave Fadak to him.

10) Mansoor Dawaniqi, again usurped it.

11) Mahdi, the son of Mansoor returned it to the children of Hazrat Ali (a.s.).

12) Moosa, the son of Mahdi, again usurped it. Fadak that was given by the Holy Prophet (s.a.w.a.) to Janabe Fatema Zahra (s.a.), was changing hands between the Caliphs of Bani Abbas, till the time of Ma'moun.

13) Ma'moun, had a religious discussion with a follower of Hazrat-Ali (a.s.) (Alawi), and reached to the decision that Fadak is the property of Janabe Fatema (s.a.). Hence he returned it to her children.

14) Mutwakkel Abbasi, usurped it and took it in his possession. He gifted it away to Abdulla Bin Umar Baaq. Abdulla Bin Umar Baaq, ordered Bushraan Bin Abi Umaryyi Taqzi to go and cut down all the trees. He went to Medina and cut all the trees. He even cut those eleven trees that were personally planted by the Holy Prophet (s.a.w.a.). When Bushraan returned from Medina to Basrah he was struck by paralysis and died subsequently. If Fadak was not the property of Fatema Zahra (s.a.w.a.), then why the 2nd Caliph, Umar Bin Abdul Aziz, Sa'fah, Mahdi and Mamoon and other Umayyid Caliphs had returned it to Janabe Fatema (s.a.)?

If Fadak was the property of Fatema Zahra (s.a.w.a.) why the 3rd Caliph, Mu'aviya, Yazid Bin Abdul Malik, Mansoor Dawaniqi, Moosa Bin Mahdi and Mutewakkel added it in their property? And why they gifted it away to others? If Fadak, was the property of Government Treasury, every Muslim was having a right over it; why only a few favorites were considered for keeping it? Why the 1st Caliph did not do justice by it? And he did not try to earn the pleasure of Janabe Fatema Zahra (s.a.), by giving it to her. This would have resulted in earning the pleasure of Allah as well as of the Prophet (s.a.w.a.).
Ref: Rafed

Fatima (s.a.) and the Issue of Fadak

Fadak was a piece of land that was reached to the Prophet (peace be upon him and his descendants) by the Jews with no war or bloodshed in the 7th year of Hijrat; on the other hand, the Jews had granted it to the Prophet (peace be upon him and his descendants) personally. Then, the Prophet (peace be upon him and his descendants) registered that and in the same year dedicated it to Fatima (peace be upon her) for reasons. This dedication was the Prophet’s right, because it was not a spoil to share others in it.

Fatima (peace be upon her) had it under her control for years, and after the Prophet’s demise, the Caliphs decided to usurp it from Fatima (peace be upon her), because it was believed that the prophets never leave anything after themselves as heritage, and even if they leave, it belongs to the people. Based on this opinion, they were about to make Ali and Fatima (peace be upon them) bankrupt economically.

The Prophet (peace be upon him and his descendants) had dedicated something and they usurped it. Did Fatima (peace be upon her) get it after her father’s death to be considered as inheritance? Did she live in her father’s house that Fadak, dedicated to her four years before the Prophet’s demise, be considered as her heritage?

Fatima (peace be upon her) had an independent life of her own, and in spite her economic independence, the Prophet (peace be upon him and his descendants) had dedicated Fadak to her, and even registered it in her name, and the Prophet (peace be upon him and his descendants) never said that Fadak belonged to all Muslims while Fatima (peace be upon her) never used its profit for her own sake but the poor Muslims.
Adapted from the book: "Fatima (a.s) The Most Paramount Lady of Islam" by: "Dr. Ali Ghaemi"
Ref: Rafed

Fatima (s.a.) and the Importance of Fadak

The Fadak issue is having two-dimensions:
Economic and political. They usurped Fadak from Fatima (peace be upon her) for different reasons, and one of them was to impoverish Ali and Fatima (peace be upon them), because they spent the income of Fadak for the poor. Although Abubakr knew Fatima (peace be upon her) was right, and it needed no evidence, he usurped Fadak from Ali and Fatima (peace be upon her) in order to weaken their souls, make them indigent and keep them busy not to think about the unjust Caliphate, or stand against the present government by means of its income….

Omar said to Abubakr, "...” that means, “the people are the servants of the world”. If you cut Ali’s hand from Fadak, Khums, and Beit ul-mal, the people will disperse from his round”.

The efforts of the Caliphs in this regard were somehow futile, but Fatima (peace be upon her) did not evade it and started defending administering her right.
Adapted from the book: "Fatima (a.s) The Most Paramount Lady of Islam" by: "Dr. Ali Ghaemi"
Ref: Rafed

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