The Importance of Fadak Issue

1. Fadak Issue:
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 Fatimah (peace be upon her) for reasons. This dedication was the Prophet’s right, because it was not a spoil to share others in it.
Fatimah (peace be upon her) had it under her control for years, and after the Prophet’s demise, the Caliphs decided to usurp it from Fatimah (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 Fatimah (peace be upon them) bankrupt economically.
The Prophet (peace be upon him and his descendants) had dedicated something and they usurped it. Did Fatimah (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?
Fatimah (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 Fatimah (peace be upon her) never used its profit for her own sake but the poor Muslims.
2. 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 Fatimah (peace be upon them), because they spent the income of Fadak for the poor. Although Abubakr knew Fatimah (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, “ ان الناس عبيد الدنيا”‌ 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 Fatimah (peace be upon her) did not evade it and started defending administering her right.
3. Right-seeking of Fatima (peace be upon her):
She proved women can administers right by regarding the Islamic laws. In Abubakr’s session, she showed that she did not want wealth for her own, but to use its income to help the poor.
In this regard, she said to Abubakr, “I found myself responsible to say this word and express my complaint in this regard”‌.
Then, she brought Ali (peace be upon him) and Omme Aiman as witness to prove her claim. Omme Aiman witnessed that Fadak belonged to Fatima (peace be upon her). Abubakr was about to divert from main direction of speech, but Omme Aiman did not let him and said, “if you do not answer my question, I won’t let you speak any more.”‌ Then, he went on “Did you hear that the Prophet (peace be upon him and his descendants) said Omme Aiman is an inhabitant of heaven?”‌ Abubakr answered, “Yes”‌, then she continued, “so I witness that Fadak belongs to Fatima”‌. When Omar discerned the scene, he said, “this woman is Persian, and her witness is not accepted!”‌
4. Fatimah’s Defense:
She made a speech and invited the people to Allah, praised the Prophet (peace be upon him and his descendants) and his prophetic mission, spoke about the materialism and Zakat, etc. Then, she listened to whatever Abubakr said.
Abubakr expressed an unauthentic Hadith, which meant, “the prophets do not leave any Dirham‌‌‌‌ and Dinar ( Arabic units of money) as heritage”‌, therefore, “you have no right of your father’s heritage.”‌ She replied, “But Fadak was not the Prophet’s heritage, it was a gift, dedicated by the Prophet (peace be upon him and his descendants) during his life time to me”‌. Then, she stated, “O heavens! According to the holy Qur’an, do you inherit your father but I don’t? It is a new speech. You have disregarded Allah’s holy book and resorted to a word, contradictory to the holy Qur’an. The holy Qur’an says,
اولوالارحام بعضهم اولي ببعض في كتاب الله…
Has this verse been negated by other versus? Are you more familiar with holy Koran than my father and my cousin (Ali)?
The holy Qur’an says,
يوصيكم اله في اولادكم للذكر مثل حظ الانثيين
The share of heritage for boys is two times more than girls.
It also says,
و ورث سليمان داوود
And Davood inherited Soleiman.
It says somewhere else,
هب لي من لدنك وليا يرثني ويرث من آل يعقوب
Zakaria prayed to Allah to beget a child in order to inherit his parents and relatives.”‌
It also says,
ان ترك خير الوصيه للوالدين و الاقربين بالمعروف
If the dead leaves anything as heritage, it belongs to his parents and family.
Abubakr was astonished and gave up as if he has not heard such verses.
5. Fatimah’s Sermons:
In her defense, Fatima (peace be upon her) managed to surmount them, and it was the time of making the final decision. But suddenly Abubakr blew out crying to mislead the people’s minds. The people sat there quietly watching the event. Fatima (peace be upon her) addressed the people, “why are you quiet when seeing the honor of Islam has been transgressed? Why are you quiet when seeing my right has been usurped?”‌
She came home and addressed Ali (peace be upon him) that they belittled my character and usurped my right. Then Ali felt sympathy with her and asked her to forebear for Allah’s sake, and Fatima (peace be upon her) forbore.
6. The Survey of Fadak Event:
Here, regardless of emotion, it must be stated that Fatima (peace be upon her) was oppressed, and there was no intention to win Allah’s pleasure in the Caliphs’ act, because:
-Abubakr recited “Maasher ul-Anbia”‌ Hadith, and it was not authentic, and there was no record for it, because it was contradicted by the verses of the holy Qur’an. But, on the other side, Fatimah, Ali, and Omme Aiman’s witness was not accepted.
-Not accepting Fatimah’s speech, Abubakr accused her of mendacity and ignored the Tathir (purification) verse of the holy Qur’an.
-If it is true that the prophets do not leave anything as heritage, why Ayesheh, Abubakr’s daughter, usurped the Prophet’s chamber and even did not let Imam Hassan’s corpse be buried near the tomb of the Prophet (peace be upon him and his descendants)?
-What happened that they did not listen to Ali’s speech, but listened to Ayesheh?

Taken from: Fatimah (A.S) The Most Paramount Lady of Islam
By: Dr. Ali Ghaemi
Ref: Tebyan

One Historical Trial

Just as we have said, during the Prophet’s life time, Fadak was turned over to Fatimah Zahra (s.a.) after the revelation of the verse: «و آت ذا القربى حقه»

This is a matter not only reported by shi’ite commentators, but also reported by a group of sunni scholars from the words of the famous companion of the Prophet (S) Abu Said Alkhedri «أبوسعيدالخدري» of which its documents have been previously spoken of.

 

After the Prophet’s death the government of that time laid hands on it and threw out Fatimah’s representatives. This is a matter which has been reported by the famous sunni scholar “Ibn Hujr” in the book «الصواعق المحرقة» , and by “Samhoody” in «وفاء الوفاء» and also Ibn Abil Hadid in «شرح نهج البلاغة».

For the attainment of what was rightly hers, the lady of Islam (s.a.) brought up two points; First by declaring it as the prophet’s gift to her, and the other was as her inheritance (when the matter of it being the Prophet’s gift was seen an unacceptable).

 

First of all, the lady of Islam invited the commander of the faithful, Ali (a.s.) and Umm Ayman to go to the first caliph as witnesses. But the caliph did not accept these witnesses using the excuse that witnesses for the proof of a litigation must be two men.

Then by claiming a tradition of the Prophet (S) in which was supposed to have said:

“We prophets leave no inheritance and everything that remains after us will be for alms”;

نحن معاشر الانبياء لانورث ما تركناه صدقة

He also refrained from accepting the proposal of it being inheritance.

This even though in a brief study becomes evident that in this action of theirs, the ruling usurping government is guilty of ten big mistakes. These are brought up as a list below, even though their explanations need much more discussion.

1. Fatimah’s (s.a.) was (وريث); meaning that the laud of Fadak was in her possession, and according to the views of all Islamic laws and the existent laws among the intelligent people of the world; witnesses are never required of a (وريث).

This is of course unless reasons are adduced that the property, or his/her possession of it, is void.

For example, if someone lives in a particular house and claims ownership of it, so long as no reasons are adduced that deny his ownership, it cannot be taken from him. There is no necessity for him to produce witnesses for his ownership, because possession itself (either by himself or his representatives) is his best proof for ownership.

 

2. The witness of the lady of Islam (s.a.) was in this instance enough in itself, this being because as the honouredverse states, she was:

انما يريد الله ليذهب عنكم الرجس اهل البيت ويطهركم تطهيراً

 

“Allah only desires to keep away the uncleanliness from you, O people of the house! And to purify you a (thorough) purifying. (Sura AlaHzab 33:33)

 

And the well-known tradition “Kasa”, which is reported in many of the creditable books of the sunni, and their books of integrity, speaks of the innocent ones. God kept all forms of uncleanliness and undesirable acts away from the Prophet (S), Ali (a.s.), Fatimah (s.a.), Hasan and Husayn (a.s.) and made them free of sin. How could it be possible for the testimony or claim of such a person to be put to doubt and questioned?!

 

3. The witness given by Ali (a.s.) was also by itself enough, because he was also possessed of the degree of purity. In addition to the purification verse and other verses and narrations attesting to this fact, there is this famous tradition:

الحق على وعلى مع الحق لن يفترقا حتى يردا على الحوض

“Ali is just, and justice is with Ali, and wherever he is, justice is with him”[22]

Which is itself enough; how is it that justice revolves around the axis of Ali’s being but his testimony is not accepted?!

Who has the nerve to refute his witness in the face of this saying of the Prophet (S), which has been reported by both shia and sunni?

4. The testimony of Umm Ayman was also enough in itself, just as ibn Abi al-hadid reported:

Umm Emen said to them, don’t you swear to the fact that the prophet said:

أم أيمن امرأة من أهل الجنة

“I am of the dwellers of Heaven”, (If you accept this then how can you refute my testimony?[23]

5. Even not to mention the previous; the ruling knowledge, when obtained from different proofs (sense -, or similar to sense, proofs), is sufficient for judgment. The possession and “in hand”, on the one side, the testimony of these witnesses, each of whose testimonies should be enough proof, on the other side, don’t they form knowledge and certainty?

 

6. The tradition about the lack of inheritance being left by Prophets is actually in another form and having a different meaning, not the way that the usurpers of Fadak reported or interpreted. In other sources this tradition is reported as such:

 

إن الأنبياء لم يُورثوا ديناراً و لا درهماً ولكن ورثوا العلم فمن أخذ منه أخذ بحظٍّ وافر

English Interpretation:

“The prophets have not left dirhams and dinars as a memorial, but rather the inheritance of the Prophets wasknowledge and learning, whoever obtains a greater portion of their knowledge and learning has received a greater inheritance from them.”[24]

 

This is an observance of the prophet’s spiritual intellectual inheritance and has nothing to do with the inheritance of their property. This is exactly what is meant in another narration that has come to us.

العلماء ورثه الانبياء

English Interpretation:

“Scholars are the Prophet’s heirs.’

In particular, the sentence (العلماء ورثه الانبياء) was certainly not included at the bottom of this tradition. Is it possible for a tradition to be issued from the prophet, which goes against categorical Quranic verses? This because there are several verses in the Holy Quran which testify to the fact that the Prophets left inheritance, and in these verses there exist clear indications that this not only means spiritual inheritance but also consists of material inheritance.

Therefore, in her famous sermon, which she delivered in the Prophet’s mosque, before the “Muhajereen” and “Ansar” the lady of Islam (s.a.) resorted to these verses, and none of them could disagree with her. This is all proof of the falseness of this tradition.

 

7. If this tradition was valid, then why hadn’t any of the Prophet’s wives heard of it; since they came to the caliph requesting their portion of the Prophet’s inheritance.[25]

8. If this tradition was valid, then why eventually did the first caliph give orders in a letter to return Fadak to Fatimah (s.a.); a letter which the second caliph took and tore up[26].

 

9. Furthermore, if this tradition had any reality and Fadak should have been divided among the poor as alms; then why did the second caliph in his own time (after everything was over), send for Ali (a.s.) and Abbas and told of willingness to give Fadak to them. This being a very well - known event in Islamic History[27].

10. In creditable books of both shia and sunni it has been reported that after the incident of the prohibition of Fadak, the lady of Islam (s.a.) became angry at these two and said:

“I will never speak as much as one word to you.”[28]

And this situation continued until with great sorrow she closed her eyes to this world.

This was even though this Prophetic tradition is well known in Islamic sources:

 

من أحب ابتنى فاطمة فقد أحبني، و من أرضى فاطمة فقد أرضاني، و من أسخط فاطمة فقد أسخطني

 

“Whoever likes my daughter Fatimah, likes me; whoever makes her happy has made me happy: and whoever angersher, has angered me.”[29]

 

According to this, can the right which Fatimah (s.a.) requested be prohibited, and can excuses be found in a tradition, which shows no traces of truthfulness? And this, in contrast to Quranic text that says that the Prophets heirs receive inheritance from them.

At any rate, no justification can be found for the usurpation of Fadak, and no acceptable reason exists for this deed.

On one side we have the possession of the property by Fatimah Zahra (s.a.).

On another, reliable reputable witnesses, on the third side, the testimony of the “Book of God” (the Holy Quran).

And, on the fourth side, the various Islamic narrations which all attest to the validity of the lady of Islam’s argument for her indisputable right in Fadak.

Besides, the general verses in the Quran related to inheritance which gives all people the right to inherit from their parents, (which cannot be denied unless creditable reasons are found to its nullification), is counted as another proof.

Notes:

[22]Ibn Abi al-hadid, vol. 16 pg. 219

[23]Ibn Abi al-hadid, translation by translator.

[24] Alkafi vol. 1 pg. 34

[25]Ibn Abi al-hadid; vol. 16 pg. 228. This tradition has also been narrated by معجم البلدان الحموى، ج4، مادة فدك، ص239

[26] السيرة الحلبية في سيرة الأمين و المأمون Assyra Alhalabiya Fi Alameen and AlMa’mun vol. 3 pg. 391

[27]chapter on the merit of Ibn Hajar pg. 9

[28] Imama and Siyasa by Ibn Qutaiba pg.14

الإمامة و السياسة، ابن قتيبة، ص14

29] Sahih Bukhari, chapter on khumsصحيح البخاري، باب فضل الخمس

http://www.al-islam.org/zahra/

More Facts on Fadak

Comments from Futuhul Buldan by Baladhuri's

Now we present with some comments, regarding Khums and Fa'y some quotations
from Baladhuri's Futuhul Buldan, Urdu translation, Jami'a Uthmania,
Hyderabad Deccan.

1. At last they sought peace on these terms - ' We shall go away from your
town, leaving our weapons and mail coats, shall take with us only those
articles which can be loaded on camels. All other articles including
weapons, mail coats, oases, and lands will be the property of the Prophet
of Allah. On this account the properties of Bani Nazir became under the
Holy Prophet's ownership. He used to get the land with the palm-date trees
cultivated, and from its income he defrayed the expenses of his dependents
for the whole year.'

(Vol. 1, page 25, Chapter The properties of Bani Nuzair).

>From narration 1, it is established that the properties of Bani Nuzair
exclusively belonged to the Holy Prophet. He got these lands cultivated for
the subsistence of his dependents.

2. The narrator says that in this verse Allah has brought home to the
Muslims that these properties were exclusively of the Holy Prophet and for
no one else. (page 26).

>From narration 2, it is established that since Muslims had not exhausted
their horses and camels against Bani Nuzair their properties were meant
exclusively for the Holy Prophet and for no one else.

3. Caliph Umar said ' The properties of Bani Nuzair were among those
properties which Allah had given to His Prophet without fighting and on
which the Muslims had not galloped their horses or camels. On that account
they were the Holy Prophet's exclusive property. From them he used to
defray the expenses of his dependents for the whole year, and whatever was
saved from it was spent in the way of Allah or for horses and weapons.
(page 28).

>From narration 3, it is established that Caliph Umar used to say that the
properties of Bani Nuzair exclusively belonged to the Holy Prophet and from
them he used to defray the expenses for his dependents for the whole year.

4. It is said on return from Khyber the Holy Prophet sent Mohayyasah bin
Mas'ud Ansari to the people of Fadak to invite them to Islam. At that time
their chief was a man from among themselves named Yusha' bin Noon, the Jew.
He offered to make peace with the Prophet by giving half the land to him,
and the Holy Prophet accepted it. Hence, Fadak became exclusively the
Prophet's property because the Muslims had not advanced on it with their
horses and camels. (page 45).

>From narration 4, it is established that Fadak was granted by Allah to His
Prophet without fighting. Therefore it was exclusively meant for the Holy
Prophet.

5. Fatimah said to Caliph Abu Bakr, ' Give Fadak to me because the Holy
Prophet had reserved it for me' and presented Ali as her witness. He (Abu
Bakr) demanded another witness. She produced Umme Aiman. He said, ' O
daughter of the Prophet! You know that evidence is not complete unless it
is given by one man and two women'. Hearing this she went away. (pp. 47-
48).

>From narration 5, it is established that Fatimah said to Abu Bakr ' Give
Fadak to me, since the Prophet of Allah had reserved it for me' . In reply
she was asked to produce witnesses who were afterwards rejected.

6. Fatimah said to Caliph Abu Bakr ' Give Fadak to me because the Holy
Prophet had given it to me' . He deman- ded proof. She produced Umme Aiman
and Rubab, the freed slave-girl of the Prophet. Both gave evidence. Abu
Bakr said, ' In any case this evidence is not enough. The evidence should
be of one man and two women' . (page 48).

>From narration 6, it is established that Fatimah said to Abu Bakr, ' Give
Fadak to me because the Prophet of Allah had given it to me' , which means
that Fadak was in the possession and control of Fatimah from the days of
the Holy Prophet and no one had the authority to deprive Fatimah of it.

7. Fatimah went to Caliph Abu Bakr and inquired, ' When you- die who will
be your successor' ? He said, ' My issues' . Fatimah said, ' Then how is it
that despite our presence you have become the successor of the Holy
Prophet' . He said, ' O daughter of the Prophet! By Allah I have not
inherited gold or silver or any other thing from your father' . She said, '
Khyber is our share and Fadak is a gift to us' . He said, ' O daughter of
the Prophet! I have heard from the Holy Prophet, ' This source of living is
till my life. After me, it should be distributed among the Muslims' . (page
48).

>From narration 7, it is established that F Fatimah inquired from Abu Bakr,
' When you die who will be your successor?' Abu Bakr said, ' My issues '.
Fatimah there-- upon said, 'and then how is it that despite our presence
yolk -have become the successor of the Holy Prophet ', and in reply Abu
Bakr said, ' I have heard the Holy Prophet saying, ' this source of living
is till my life; after me it should be distributed among the Muslims' .

A few questions arise here. First, whether after the Holy Prophet the
economic necessities of Ale Muhammad would also come to an end? Secondly,
whether Allah excluded Ale Muhammad from the rule of inheritance. Thirdly,
is there any verse in the Holy Quran from which it may be established that
if Abu Bakr dies his issues should inherit him and when Muhammad bin
Abdullah dies, his issues should not inherit him.

8. The verse ' Since you did not have to exhaust your horses and camels (or
even fight)' , pertains to Fadak and such other areas of Arabia, which were
exclusively reserved for the Holy Prophet. (page 49).

>From narration 8, it is established that Fadak and some areas of Arabia
were exclusively reserved for the Holy Prophet.

9. After this in the year 210 A.H. Amirul Mo'minin, Mamun Abdullah bin
Harunur Rashid ordered restoration of Fadak to the descendants of Fatimah
and wrote about it to Qasim bin Ja'far who was his Governor in Medina ' By
virtue of his position in the religion and being a near kinsman of the Holy
Prophet, Amirul Mo'minin is apt to abide by his Sunnah and enforce his
commands, and to give over anything that he might have bequeathed to anyone
as charity or gift. The succour and protection of Allah is in favour of
Amirul Mo'minin and by every act, he aims at His Pleasure.

' The Holy Prophet had gifted Fadak to his daughter Fatimah. This was such
a well-known matter that there was no difference about it among the
descendants of the Prophet. On this basis Fadak had been demanded from
Amirul Mo'minin. The disposal of this matter was very important for him by
virtue of his sincerity towards the Prophet. Therefore, Amirul Mo'minin
deems it proper to restore Fadak to the descendants of Fatimah, and entrust
it to them so as to secure Pleasure of Allah by upholding right and justice
and of the Prophet by enforcing his command. Accordingly Amirul Mo'minin
orders that this be entered in his records and his officers be informed
accordingly.

Since after the Prophet it was announced in every Haj that whoever had been
given any charity or gift or had been promised anything should come and his
statement would be accepted, and his share would be made over to him,
Fatimah was more entitled to it that her statement in respect of what had
been reserved for her should be taken as true.

Amirul Mo'minin has ordered his freed slave Mubarak Tabari that Fadak in
its original boundaries together with all the rights appertaining to it now
and also along with its working slaves, and its revenues, should be handed
over to the descendants of Fatimah i.e. Muhammad bin Yahya bin Husayn bin
Zayd bin Ali bin Husayn bin Ali bin Abi Talib, because Amirul Mo'minin has
made them trustees for the administration of these matters.

So know that this is according to the view of Amirul Mo'minin and it has
been put in his mind by Allah because of the obedience and service that he
performs and of the determination that Allah gave him through the nearness
that he enjoys with Allah and His Prophet. You should appraise Mubarak
Tabari of this and deal with Muhammad bin Yahya and Muhammad bin Abdullah
whom Amirul Mo'minin has appointed trustees in the same manner in which you
had held dealing with Mubarak Tabari, and co-operate with them in the
matter in which, if Allah wills, the development, improvement and
prosperity of Fadak is involved, and increase of its produce is aimed at.
(page 50).

The edict has been written on Wednesday the 2nd day of Zi'qadah in the year
210 A.H.

But when Mutawakkil became the caliph, he reversed the position of Fadak.

>From narration 9, an edict of Caliph Mamun has been given. He wrote to his
Governor at Medina, Qasim bin Ja'far to restore Fadak to- the descendants
of Fatimah. In it Mamun has clearly written that the Holy Prophet had
gifted Fadak to Fatimah. He has also written that during the days of Haj it
was announced that if the Holy Prophet made any promise to someone he
should say so, and the words of those making such claims were accepted and
no witnesses were asked for. As such, Fatimah argued that her claim should
be accepted and she should be given what had been reserved for her by the
Holy Prophet. But alas, it was not done. Everyone among the common people
was given according to his claim, without any witness as called for, but
the daughter of the Holy Prophet, for whose truthful- ness Allah revealed
the verse of Purification (Vide, al-Qur'an, 33 33) in the Holy Qur'an, was
made to produce witnesses, and on presentation of the witnesses also, the
claim was disallowed.


http://www.al-islam.org/encyclopedia/

Fatima's Protest Against Abu Bakr's Actions

Fatima (A.S.) 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 con-

tinuation, 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 be-

fore them, and created them with-

out 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 obedi-

ence, manifest His might, lead

His creatures to humbly vene-

rate Him, and to exalt His

decrees. He then made the

reward for His obedience,

and punishment for his dis-

obedience, 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 pre-

ference. 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.S.) 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 indis-

putable; Its secrets are

revealed; Its indications

are manifest; and its fol-

lowers 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 poly-

theism.

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 descend-

ants.

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.S.) 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 recog-

nize 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.S.)) 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 hypo-

crisy 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.S.) was stating their lowly situation

before Islam)

You were despised outcasts

always in fear of abduction

from those around you.

Yet, Allah rescued you through

my father, Muhammad

after much ado, and after he

was confronted by mighty men,

the Arab beasts, and the demons

of the people of the Book

Who, whenever they ignited the

fire of war, Allah extinguished it;

and whenever the thorn of the

devil appeared, or a mouth of

the polytheists opened wide in

defiance, he would

strike its discords with his

brother (Ali, (A.S.)), 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 comfort-

able 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(P.B.U.H.) 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 respon-

sive 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 reli-

gion, 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 specifi-

cations 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 wonder-

ful 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 pre-

destination 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

y 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 con-

fused 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.S.)); 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 punish-

ment. 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.S.) 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 Book nor did he violate His commands. Rather, he followed its decrees and adhered to its chapters. So do you unite with treachery justifying your acts with fabrications? Indeed this-after his departure-is similar to the disasters which were plotted against him during his lifetime. But behold! This is Allah's Book, a just judge and a decisive speaker, saying:

'One that will (truly) inherit Me, and inherit the posterity of Yaqub,' (19:6)

and

'And Sulaiman 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.S.) 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.S.)

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!!!

Fatima (S.A.) The Gracious
by: Abu Muhammad Ordoni
Published by: Ansariyan
Publications Qum, The Islamic Republic of Iran
Ref: maaref-foundation

Usurping the Land of Fadak Hadhrat Fatimah (AS)

The only surviving child of the Prophet, his most beloved, claimed inheritance of the properties in the lands of Medina, Khaibar, and also Fadak, which were acquired by Prophet from the Jews without the use of force.

The Prophet (PBUH&HF) had already given her those properties in order to maintain Ahlul-Bayt and their followers, in accordance with the commands of Allah.

However they were confiscated after the death of prophet (PBUH&HF).

Brother Khalid wrote: Khalid> Next the issue of RasulAllah's inheritance.

Garden of Fadak, as it Khalid> is known.

First we have to ascertain, if RasulAllah ever had any Khalid> property at the time of his death.

We all know that after Nabuwat, Khalid> Prophet (SAAW) had no means of income.

All of his time was being Khalid> devoted in the cause of Allah.

In Mecca his own means for living Khalid> was whatever Khadija had and after hijrat to Medina he was Khalid> absolutely broke.

Later on when the chains of war against infidels Khalid> started, it was revealed by Allah to obtain 5th part of the Khalid> plunder was meant for RasulAllah.

Please refer sura "Anfal" ayat Khalid> 41.

Accordingly, RasulAllah's source of To start with I would like to mention the verse from the Quran that brother Khalid has mentioned, concerning the verse for Khums.

Though it is out of context but it won't hurt to mention that the word Khums (literally meaning 1/5 th) is NOT restricted to the plunder of the war against the infidels.

Here I would rely on the hadith, but before that the Verse is as follows And know ye (O believers) that whatever of a thing ye acquire a fifth of it is for God, and for the Apostle and for the (Apostle's) near relatives and the orphans and the needy and the way farer .

[8:41] Now the hadith that clearly mentions the fact that the Khums is not restricted to the plunders of wars as many Sunni brothers and sisters believe.

Sahih al-Bukhari Hadith: 4.

327 (page 213) Narrated Ibn Abbas: The delegates of the tribe of Abdul Qais came and said: O Allah's Apostle ! We are from the tribe of Rabia and between us and you stand stand the infidels of the tribe of Mudar, so we cannot come to you except in the Haram Months.

So please order us some instructions that we may apply it to ourselves and also invite our people left behind us to observe as well.

' The Prophet (PBUH) said: I order you to do four (4) things and forbid you to do four (4): I order you to believe in Allah, that is, to testify that None has the right to be worshipped but Allah (the Prophet (PBUH) pointed with his hand) ; to offer prayers perfectly, to pay Zakat, to fast the month of Ramadhan, and to pay the Khums.

Now a few points, before we proceed to the conclusion - It seems that the tribe of Bani Abdul Qais was not a strong tribe.

More over when they had to travel to Medina, they had to cross a land that was inhabited by a tribe (Muzar) that was against the Muslims.

- This left them no portions to travel only in the Haram months, the months when the war fare was forbidden.

This therefore leaves us no room to interpret the application in the above hadith to the spoils of war exclusively.

Khalid> income was from few oasis which were abandoned by Bani Alnaseer in Khalid> Medina.

RasulAllah used part of this income for the maintenance of Khalid> his family and what ever was left, used to be spent in the name of Khalid> Allah.

Please note that this was not a property owned by Khalid> RasulAllah, but was in his use as a leader of Islamic state.

Khalid> Obviously, he was NOT there to accumulate properties and estates Khalid> for himself.

This privilege could only be extended to him as long Khalid> as he was alive And he had made it quite clear in his lifetime.

Khalid> al-Bukhari, Muslim, Motha and Masand-e-Ahmed have recorded,"my Khalid> heirs will not distribute anything.

Whatever I leave will be an Khalid> allowance for You have mentioned that the Prophet (PBUH) had narrated (as you claim in the books of al-Bukhari, Muslim, Musnad Ahmed etc.) his heirs will not distribute anything.

Before I impart you with the authenticated references let me make it clear what the word 'heir' means, it means one who inherits or who is legally entitled to inherit.

[ Also in the later part of the article you have mentioned that only three (3) persons were entitled to claim the property of Fadak (Imam Ali, Fatimah and Ibn Abbas), so it would be safe to assume following your claim that only the above three (3) would be the Prophets (PBUH) heirs ].

Your claim that the 'heirs' will not distribute anything is contrary to what I found in the Sunni books of traditions: Imam Ali (AS) said that he heard the Messenger of Allah (PBUH) saying: I have granted in Ali five things, none of which was granted to any Prophet (PBUH) before me.

One of these is that Ali will repay my debts and will bury me.

Sunni reference: - Musnad of Imam Ahmed, v5, p45 - Musnad of Imam Ahmed, v6, p155 - Kanz al-Ummal, v6, pp 153,155,404 I shall cite a Quranic Verse in the support of the statement that the heirs of the Prophet (PBUH) repaid his debts.

With reference to the Quranic Verse (26: 124), Ibn Mardawayh has recorded a tradition as related by Ali, who said that when the verse "Give warning to your closest relatives" was revealed, the Messenger of Allah (PBUH) said: "Ali will repay my debts and fulfill my promises.

" - Kanz al-Ummal, v6, p401 Again Imam Ahmed (in his Musnad) states a hadith from the Prophet (PBUH) as follows: "None will repay my debts and discharge my duties except me or Ali.

" - Musnad of Imam Ahmed, v4, p174 Khalid> my wives and payment for my doers and whatever is left is Alms.

Now Khalid> let us observe how this inheritance issue arose and what actions Khalid> wee taken by the caliphs.

Now with reference to the above hadiths who gave Abu Bakr the right to distribute the Property of the Prophet (PBUH), when the Holy Apostle (PBUH) had clearly mentioned that it was Imam Ali (AS) and Imam Ali (AS) alone who was entitled to distribute his property and/or repay his debts.

Let me quote one more tradition that would state that Imam Ali (AS) paid of the debts of the Prophet (PBUH) through his *own account*.

The tradition is as follows: After the death of the Prophet (PBUH) Ali discharged certain duties.

Most of these were the promises and the contracts made by the Prophet which Ali fulfilled.

I think that he had mentioned 5000 (Five thousand) dirhams, which were repaid by Ali.

- Kanz al-Ummal, v4, p60 Please bear in mind that the debt was paid from the personal property of Imam Ali (AS) and not from the Baitul-Mal, this was also followed by Imam Hasan, Imam Hussain.

In this connection, the following is reported in Tabaqat of Ibn Sa'd: Abdul Wahid Abi Aun reports that after the demise of the Holy Prophet (PBUH&HF), Ali ordered an announcer to make it known if there was some one to whom the Prophet (PBUH&HF) owed some debt or promise, he should have if from Ali.

After Ali, hassan, hussain repeated the same thing.

It means that after the passing away of the Prophet (PBUH&HF) his descendants continued announcing publicly for fifty (50) years their responsibilities, which they fulfilled.

It is very interesting to note that the promises of the Holy Prophet (PBUH) and his debts are paid off by the Ahlul-Bayt and the heir to the Prophet's property becomes Abu Bakr, what a weird phenomena! Khalid> according to Islamic law, there could only be three heirs.

One Khalid> Fatimah as his daughter, then Abbas as his uncle and third his Khalid> wives.

The first two parties presented their inheritance soon after Khalid> Abu- Bakr came to power.

In certain stories Fatimah even said this Khalid> to Abu-Bakr,O if your bequest is to be distributed among your Khalid> heirs, then how come I can not get my inheritance from what is left Khalid> by my father? Upon this Abu-Bakr said,O RasulAllah said that I will Khalid> not leave any inheritance.

Whatever I will leave will go to the Khalid> Alms.

But, Abu-Bakr said, I will not leave any such thing which Khalid> RasulAllah did, because I am afraid if I do so I will go astray.

Khalid> However I will continue maintaining those who were being maintained Khalid> by him and continue spending on those on whom he used to spend.

By Khalid> Allah, it is more lovable for me to be kind to his relatives than Khalid> it is for me to my relative.

I have not read anywhere that upon Khalid> listening to this Fatimah or Abbas accused Abu-Bakr for any wrong Khalid> doing.

Contrary to your claim that Abu Bakr was not accused of doing something wrong, and I can base this on the attitude of Hadhrat Fatimah (AS) here I present a hadith from al-Bukhari: Sahih al-Bukhari Hadith: 4.

325 (page 208) Narrated Aisha, the mother of believers: After the death of Allah's Apostle Fatimah (AS), the daughter of Allah's Apostle asked Abu Bakr As Siddiq to give her, her share of inheritance from what Allah's Apostle (PBUH) had left of the Fai which Allah had given him.

Abu Bakr said to her: "Allah's Apostle said: Our Property will not be inherited, what ever we (Prophets) leave is Sadiqa (to be used for Charity).

" Fatimah (AS) the daughter of the Prophet (PBUH) got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died.

Fatimah (AS) remained alive for six months after the death of the Prophet (PBUH).

She used to ask Abu Bakr for her share from the Property of Allah's Apostle which he (PBUH) left at Khaibar and his Property at Medina .

I can base the following conclusions from the above hadith - Janabe Fatimah al-Zahra (AS) were displeased with the refusal of her share by Abu Bakr - She continued to be displeased (Bukhari uses the word angry) till the day she departed from this World, that had showed her so much pain and trouble after the death of the Prophet (PBUH) that reminds me of the famous saying from her holiness "If my father (PBUH) were alive today, and he had seen me succumb to all the pain and miseries, the days would have turned into nights.

" - She asked for her share of inheritance repeatedly, as confirmed in the above report.

- Brother Khaild also claims that Hadhrat Fatimah (AS) never accused Abu Bakr of some thing wrong, before I make my point it would be helpful to bring another hadith from al-Bukhar: Sahih al-Bukhari Hadith: 5.

546 (page 381): She (Fatimah (AS)) remained alive for six (6) months after the death of the Prophet (PBUH).

When she died, her husband Ali buried her at night without informing Abu Bakr and he said the funeral prayer himself .

Also the reknowned Sunni Historian Tabari writes: Abu Salih al Dirari- Abd al Razzaq b.

Hammam- Mamar- al Zuhri - Urwah- Aishah: Fatimah and al Abbas came to Abu Bakr demanding their [share of] inheritance of the Messenger of God.

They were demanding the Messenger of Gods's lan in Fadak and his share of Khaybar ['s tribute].

Abu Bakr replied, "I have heard the Messenger of God say: 'Our [i.

e the prophet's property] cannot be inherited and whatever we leave behins is alms [i.

e to be given in charity].

The family of Muhammad will eat from it.

' By God, I will not abandon a course which I saw the Messenger of God practicing, but will continue doing it accordingly.

" Fatimah shunned him and did not speak to him about it untill she died.

Ali buried her at night and did not permit Abu Bakr to attend [her burial].

Sunni references: - Tabari, vol IX p 196 [The Events of the Year 11, English version], - Tabaqat of Ibne Sad, vol VIII p 29, - Yaqubi History, vol II p 117, - Masudi in his Tanbih, p 250 [The last three are mentioned in the footnotes of Tabari's book] - al Bayhaqi, vol 4 p 29 - Musnad, Ahmad Hanbal, vol 1 p 9 - Tarikh, Ibn Katheer, vol 5 p 285-86 - Sharah, ibn al Hadid, vol 6 p 46 In this connection, Umm Jafar, the daughter of Muhammad ibn Jafar, narrated about the request of Fatima (as) to Asma bint Umays near her death that: When I die, I want you and Ali to wash me, and do not allow anyone to go into me (in my house).

When she died Aishah came to enter, Asma told her, ' Do not enter, ' Aishah complained to Abu Bakr saying, This Khathamiyyah (a woman from the tribe of Katham, i.e Asma) intervenes between us and the daughter of Messenger of Allah (PBUH&HF).

Then Abu Bakr, came and stood at the door and said: O Asma, what makes you prevent, thw wives of the Prophet from entering into the daughter of the Messenger of Allah? Asma replied: She had herself ordered me not to allow anyone to enter into her.

Abu Bakr said: Do what she has ordered you.

Sunni references: - Hilyatul Awliya, vol 2 p 43 - as Sunan al Kubra, vol 3 p 396 - Ansab al Ashraf, vol 1 p 405 - al Istiab, vol 4 p 1897-98 - Usudul Ghabah, vol 5 p 524 - al Isabah, vol 4 p 378-89 Muhammad ibn Umar al Waqidi said: It has been proved to us that Ali (as) performed her funeral prayer and buried her by night, accompanied by al Abbas and al Fadl (his son), and did not notify anyone.

It was for this reason that Fatimah's (as) burial place was hidden and is unknown till today.

Sunni references: - Mustadrak, al Hakim, vol 3 p 162-63 - Ansab al Ashraf, vol 1 p 402, 405 - al Istiab, vol 4 p 1898 - Usudul Ghabah, vol 5 p 524-25 - al Isabah, vol 4 p 379-80 - Tabaqat, Ibn Sa'ad, vol 8 p 19-20 - Sharah, Ibn al HAdid, vol 16 p 279-81 If I were to assume that She didn't accuse Abu Bakr of anything wrong, then why was She angry with Abu Bakr, why did she not allow Abu Bakr to attend her funeral (as stated in her will).

Surprisingly, al-Bukhari clearly mentions that She had instructed Imam Ali (AS) not to inform Abu Bakr.

If Fatimah is the leading ladies among all the ladies, and if She is and was the only lady in the entire Muslim Nation that Allah kept clean and pure, then her anger could not be but just.

It is because of this very reason that: Abu Bakr said: "May Allah save me from His anger and Fatimah's anger" (the same words used by al-Bukhari) then he cried bitterly when she said, "By Allah, I will curse you in every prayer that I do.

" He came crying out and said: "I do not need your pledge of allegiance and discharge me from my duties.

" - Sunni reference: Tarikhul Khulafa by Ibn Qutaybah, v1, p120 Khalid> Now the third group, ie; his wives.

They also thought of sending Khalid> Usman to Abu Bakr as their rep to demand their eighth share.

But Khalid> Aisha opposed it and all the wives withdrew from such demand.

One Khalid> thing in this regards is that it is also said that RasulAllah, in Khalid> his lifetime decided that this particular oasis (fidak) will be Khalid> given to Fatima.

Was Fadak Muhammads (pbuh&hf) property ? ---- Fadak was alloted to the Prophet (pbuh&hf), because it had been acquired by treaty.

The inhabitants, according to the treaty, were to remain there while giving up half of their lands and half the produce.

Sunni references: - Tabari, vol IX p 196 [The Last years of the Prophet English version] - Futuhal Buldan p 42 - Tarekhe Khamees vol 2 p 64 - Tarikhe Kamil (Ibn Atheer) vol 2 p 85 - Seerah by Ibn Hisham vol 3 p 48 - at Tarikh, Ibn Khuldun, vol 2 part 2 The historian and the geographical scholar Ahmad ibn Yahya al Baladhuri writes Fadak was the personal property of the Prophet (PBUH&HF) as the Muslims had not used their horses or camels for it.

- Futuhul Baldan, vol 1 p33 Umar ibn al Khattab himself regarded Fadak as the unshared property of the Holy Prophet when he declared: The property of Banu an Nadir was among that which Allah has bestowed on His Messenger; against them neither horses nor camles were pricked but they belonged to the Messenger of Allah especially.

Sunni references: - Sahih Bukhari, vol 4 p 46, vol 7 82; vol 9 p 121-22 - Sahih Muslim, vol 5 p 151 - Sunan Abi Daood.

vol 3 p 139-41 - Sunan Nasai, vol 7 p 132 - Musnad of Ahmad Hanbal, vol p 25, 48, 60, 208 - Sunan al Kubra (al Bayhaqi), vol 6 p 296-99 Did the Prophet (pbuh&hf) present the land to Fatima (as) ? ---- The Prophet in his life time with the instructions from Allah the almighty presented this Land to Hadhrat Fatimah (AS), as is found in the Commentary of the respected Sunni Scholar, Jalaluddin al-Suyuti.

Here is the historical background for the Land of Fadak, and after that is the text for the Tafseer for the Verse 26 Chapter XVII.

Imam Ali (AS) was sent to Fadak, a Jewish town not far from Khaibar to take it.

But, before the use of any force, the inhabitants tendered their submission, ceding half of their property to the prophet.

When the Angel Gabriel revealed to the Prophet the Divine Command as in the Verse 26 of Chapter XVII (17) "And give unto one who is of Kin (to thee) that which is due" [17:26] and the Prophet asked as to who was meant as "being of Kin".

the Angel named Janabe Fatimah (AS) and told the Prophet to give Fadak to her (AS) as the Income from Fadak belonged wholly to him on account of its being ceded to him without the use of force.

the Prophet (PBUH) accordingly bestowed upon Janabe Fatimah (AS) his estate of Fadak for the substinence of herself and her children.

With reference to the above Quranic Verse, many Sunni commentators have written that: when the Verse was revealed, the Holy Prophet (PBUH) asked the Angel Gabriel: "Who are the Kinsmen and what is their due?" The Angel Gibrael replied "Give Fadak to Fatimah for it is her due, and whatever is due to Allah and the Prophet (PBUH) out of Fadak, that also belongs to her, so entrust to her also.

" [ The above is narrated through al Bazzar, Abu Yala, Ibn Abi Hatim, Ibn Marduwayh and others from Abu Said al Khudri and through Ibn Marduwayh from Abdullah ibn al Abbas for the above verse ] Sunni references: - Tafsir Durr al-Mansur, v4, p177 - Kanz al-Ummal, v2, p158 - Sawaiq al Muhriqah Chapter 15 p 21-22 - Rozatul Safaa vol 2 p 135 - Sharah e Muwaqif p 735 - Tareekh Ahmadi p45 - Ruh al ma'ani, vol 15 p 62 It leaves no room for us to believe that the Land of Fadak was not the personal belonging of Hadhrat Fatimah (AS)! Historians also write that Certainly, Abu Bakr snatched Fadak from Fatimah (as) Sunni references: - Sharah, vol 16 p 219 - Wafa al Wafa (as Samhudi), vol 3 p1000 - Sawaiq al Muhriqah, p 32 Khalid> Therefore Fatimah demanded this property and she presented Ali and Khalid> Ume-Yamin as a witness in the court of Abu Bakr.

But he refused to Khalid> accept this witnesses and did not allocate the property to her.

Khalid> But this story is no where in the authentic Hadith, However Bala- Khalid> dhuri and Ibn-Saad has Concerning the claim that You have made, that the above story is no where to be found in the hadith books, I would like you to refer to these books, that are termed as authentic and reliable by the Sunni scholars that contains the very event that you have had mentioned.

- Commentary of the Quran by Fakhr al-Din al-Razi , v8, p125 (Under the Tafseer of Surah Hashr) - Sawaiq al-Muhriqah by Ibn Hajar Haythmi, p21 Fatimah (as) raised a voice when Fadak was stolen from her, protesting to Abu Bakr, she said: You have taken over possesion of Fadak although the Prophet had gifted it to me during his life time.

On this Abu Bakr asked her to produce witnesses of the gift.

Consequently, Imam Ali (as) and Umm Ayman gave evidence on her favor.

(Umm Ayman was the freed bond maid and the dry nurse for the Holy Prophet (PBUH&HF), She was the mother of Usamah ibn Zayd ibn al Harith.

The Holy Prophet usted to say Umm Ayman is my mother after my mother.

The Holy Prophet (PBUH&HF) also bore witness that she is among the people of paradise.

Sunni references: - al Mustadrak, vol 4 p 63 - History of Tabari, vol 3 p 3460 - al Istiab, vol 4 p 1793 - Usud al Ghabah, vol 5 p 567 - Tabaqat, vol 8 p 192 - al Isabah, vol 4 p 432 But this evidence was held in-admissible by Abu Bakr and Fatimah's (as) claim was rejected as being based on false statement.

About this Baladhuri writes: Fatimah (as) said to Abu Bakr: The Messenger of Allah had apportioned Fadak to me.

Therefore give it to me.

Then he asked for another witness than Umm Ayman, saying: O daughter of the Prophet, you know that evidence is not admissible except by two men or one man and two women.

Besides, them, Imam Hasan (as) and Imam Hussain (as) gave evidence in support of Fatimah (as), but their evidence was also rejected; on the ground that the evidence of the offspring and minors was not acceptable in favour of their parents.

Then Rabah the slave of the Holy Prophet (PBUH&HF) was also produced as a witness in support of the claim of Fatimah but he was rejected too.

Sunni references: - Futuhul Buldan, vol 1 p 35 - at Tarikh, Yaqubi, vol 3 p 195 - Muruj ad Dhahab, al Masudi, vol 3 p 237 - al Awail, Abu Hilal al Askari, p 209 - Wafa al Wafa, vol 3 p 99-1001 - Mujam al Buldan, Yaqut al Hamawai, vol 4 p 239 - Sharah, Ibn al Hadid, vol 16, p 216, 219-220, 274 - al Muhalla, Ibn HAzm, vol 6 p 507 - as Sirah al halabiyah, vol 3 p 261 - at Tafsir, al Fakr ad Din al Razi, vol 29 p 284 Khalid> copied it.

But there is a lot of contradiction in their statements.

Khalid> Ibn-Saad narrates that Fatimah had not heard this directly from Khalid> RasulAllah , but from Ume-Yamin and that is why she presented her Khalid> as a witness.

On the other hand Baladhuri says that Fatimah claimed Khalid> that her father had given her Fadak oasis.

Whatever ! Now let us Khalid> look at the legal aspect of this issue.

Legally, it could be either Khalid> RasulAllahOs deed of gift (Hiba) or his will.

If it was a gift, it Khalid> should have been given to Fatimah in his lifetime.

But this was not Khalid> the case as we all know.

If we call it a will, then this violates Khalid> the Quranic Inheritance Law, Talking about the very hadith that Abu Bakr had sited to support his decision that has been mentioned in many books, that goes as follows It is narrated on the authority of Urwa Ibn Zubair who narrated from Aisha that she informed him that Fatima, the daughter of the Messenger of Allah (PBUH) sent some one to Abu Bakr to demand from him her share of the legacy left by left by the Messenger of Allah (PBUH) from what Allah had bestowed upon him at Medina and Fadak and what was left from 1/5 th of the income from Khaibar.

Abu Bakr said that: the Messenger of Allah (PBUH) said: We (prophets) do not have any heirs; what we leave behind is to be given in charity.

The household of the Messenger of Allah will live on the income of these Properties, but, by Allah I will not change the charity of the Messenger of Allah from the condition in which it was in his own time.

I will do the same with it as the Messenger of Allah (PBUH) himself used to do.

So Abu Bakr refused to hand over any thing from it to Fatimah who got angry with Abu Bakr for this reason.

She forsook him and did not talk to him untill the end of her life.

She lived for six months after the death of the Messenger of Allah (PBUH).

When she died her husband Ali Ibn Abu Talib buried her at night.

he did not inform Abu Baker about her death and offered the funeral prayer over her himself .

- Sahih Muslim, English version, v3, Chapter DCCXIX, p956, Tradition #4352 Now let us analyze the statement that Abu Bakr stated: We (prophets) do not have any heirs; what we leave behind is to be given in charity.

and the word heir means: "One who inherits * or * is legally entitled to inherit the property" (the American Dictionary - 2nd College Edition p324).

Now, the very first statement goes against the facts since, historically it is admitted the holy Prophet (PBUH) received inheritance from his father as as follows Abdullah Ibn Abdul Muttalib left to Umme Aiman a legacy of five (5) dust coloured camels and a small flock of sheep, which was inherited by the Prophet of Allah.

Sunni references: - Tabaqat Ibn Sad - Part I p39 - Siratun Nabi by Moulana Shibli Noumani, v1, p122 - Fath al Bari vol 3 p 360-361 (Mentions a house from Hashim, a sword, some goats and five (5) camels).

- Seerah al Halabiyah vol 1 p 56 - Ansab al Ashraf v 1 p 96 When the first part of the tradition is proved wrong, then how can the second part that is "What we leave behind is to be given in charity", be true as well! This very statement also clearly violates the Verses that are stated in the Holy Quran, that are as follows: "And Solomon (Sulaymaan) inherited from David.

" (Quran 27:16) While both Sulaymaan and David were prophets and very wealthy.

they were kings at their era.

Allah , Exalted, also says: "(Zakariya prayed to Allah by saying) .

Grant me a son from yourself, who inherits from me and inherit from the children of Jacob, and make him, O' my Lord, the one with whom you are well- pleased.

" (Quran: 19:5-6).

These are examples that Prophets left inheritances, and as might you have seen that they seem to contradict the hadith that was narrated by Abu Bakr.

The traditon mentioned by Abu Bakr is fabricated otherwise it would not contradict Quran.

It would also be very helpful to cite an incident, where Imam Ali (AS) had quoted the verses of the Quran, the same as the ones cited above.

The incident runs as follows: It is reported by Jafar that Fatimah came to Abu Bakr to demand her inheritance.

Ibn Abbas also came to demand his inheritance, Ali ibn Talib also came with him.

Abu Bakr said that the Prophet of Allah (PBUH) had said: "We do not make any heir to inherit our property, what we leave is charity, and the support that he gave them is now my responsibility.

" Ali said: "Prophet Sulayman was the heir of Prophet Da'ud.

Prophet Zakariya prayed to Allah: Bestow upon me a son, who is heir to me and the family of Yaqoub.

'" Abu Bakr said: "The matter of the Prophet's legacy is as it is.

By Allah ! You know it as I do.

" Ali said: "And see what the Book of Allah is saying.

" - Sunni reference: Tabaqat Ibn Sad, v4, p121-122 This report proves that the descendants of Muhammad did not regard the tradition, put forward by Abu Bakr in response to Fatima's claim for the inheritance, as true rather they refuted it through the verses of the Quran which they say that Allah has made the prophets heirs to one another.

Khalid> Apart from Will or Gift, as discussed above, if we just examine the Khalid> witnesses presented in the court of Abu-Bakr when Fatimah demanded Khalid> this property, we will find that this again violates the Islamic Khalid> witness Laws.

Fatimah presented (if my brother Ali believes that it Khalid> was true) one male/and or one woman in her claim.

As per the Khalid> Quranic Laws, more witnesses were required.

One man or Two women.

I Khalid> am sure brother Ali will not change the entire divine law just Khalid> because of the personalities involved.

There are also many instances when Abu Bakr never asked for any witness when people made claim to the promise of the Prophet (PBUH).

I would as usual rely on the authentic sources of hadith for my Sunni brethren and sisters: Sahih al-Bukahri Hadith 3.

848 (page 525) Narrated Muhamamd Ibn Ali: Jabir Ibn Abdullah said: When the Prophet (PBUH) died, Abu Bakr received some property from al-Ala al-Hadrami.

Abu Bakr said to the people, ' whoever has a money claim on the Prophet (PBUH) or was promised something by him , should come to us, (so that we may pay him right).

' Jabir added: I said (to Abu Bakr), Allah's Apsotle (PBUH) promised me that he would give me this much, and this much, and this much (spreading his hands three times).

Jabir added, ' Abu Bakr counted for me and handed me five hundred (500) gold pieces, and then five hundred, and then five hundred.

Sunni references: - Sahih, Muslim, vol 7 p 75-76 - Sahih, al Tirmizi, vol 5 p 129 - Musnad, Ahmad Hanbal, vol 3 p 307-308 - Tabaqat, Ibn Sa'ad, vol 2 part 2 p 88-89 In the annotations of this tradition, Ibn Hajar Asqalani and Ahmad al Ayni al Hanafi have written: This tradition leads to the conclusion that the evidence of one just companion can also be admitted as full evidence though it may be in his own favor, because Abu Bakr did not ask Jabir to produce any witnes in proff of his claim.

Sunni references: - Fath al Bari, vol 5 p 380 (Ibn Hajar Asqalani) - Umdatul Qari, vol 12 p 121 (al Hanafi) It it was lawful to allow property to Jabir on the basis of good impression; without calling for witness or evidence, then what stopped allowing Fatimha's claim on the basis of similar good impression? If good impression could exist in the case of Jabir to such an effect that he would not benefit by speaking a lie, then why should there not be the good belief about Fatimah (as) that she would not attribute a false saying to the Prophet (PBUH&HF) just for a piece of land.

Firstly, her admitted truthfulness and honesty was enough for holding her truthful in her claim and evidence of Imam Ali (as) and Umm Ayman in her favor was also available besides her other evidences.

It has been said that the claim could not be decided in favor of Fatimah (as) on the basis of two witnesses because the Holy Quran lays down the principle of evidence that: [ 2 : 282 ] then call witness two witnesses from among your men and if there not be two men, then (take) a man and two women.

If this principal is universal and general then it shoudl be taken into regard on every occasion, but one some occasion it is found not to have been followed; for example when an Arab had a dispute with the Prophet (PBUH&HF) about a camel, Khuzaymah ibn Thabit al Ansari gave evidence in favour of the Prophet (PBUH&HF), and this one evidence was deemed to be equal to two, because there was no doubt in the honesty and the truthfulness of the individual in whose favor the evidence was led.

It was for this reason that the Holy Prophet (PBUH&HF) granted him the title of Dhush Shahadatayn (one whose evidence is equivalent to the evidence of two witnesses) Sunni references: - al Bukhari, vol 4 p 24, vol 6 p 146 - Sunan of Abu Dawood, vol 3 p 308 - Suna of an Nasai, vol 7 p 302 - Musnad of Ahmad Hanbal, vol 5 p 188-89.

216, vol 2 p 448 - Usudul Ghaba, vol 2 p 114 - al Isabah, vol 2 p 425-26 Consequently, neither was the generality of the verse about the evidence affected by this action nor was it deemed to be against the cannons of evidence.

So, if here in view of the Prophet's (PBUH&HF) truthfulness, one evidence in his favor was deemed to be equal to two, then could not the evidence of Ali and Umm Ayman be regarded enough for Fatima in view of moral greatness and truthfulness? Also there is a tradition mentioned by more than twelve companions that The Messenger of Allah (PBUH&HF) used to decide cases on the strength of one witness and the taking oath.

It has been explained by some companions of the Prophet (PBUH&HF) and some scholars of jurisprudence that this decision is specially related to rights, property and transactions; and this decision was practiced by the three Caliphs - Abu Bakr - Umar - and Uthman Sunni references: - Sahih, Muslim, vol 5 p 128 - Sunan, Abu Dawood, vol 3 p 308-309 - Sahih, Tirmidhi, vol 3 627-29 - Sunan, Ibn Majah, vol 2 p 793 - Musnad, Ahmad Hanbal, vol 1 p 248, 315, 323, vol 3 p 305 - al Muwatta, Malik, vol 2 p 721-25 - Sunan, al Bayhaqi, vol 10 p 167-176 - Suna, ad Darqutani, vol 4 p 212-215 - Majma az Zawaid, vol 4 p 202 - Kanz al Ummal, vol 7 p 13 Now brother Khalid, a few points - Why did Abu Bakr not call upon witnesses at the time of his giving away the gold pieces that was in accordance with the promise of the Holy Prophet (PBUH).

Why did he take their statement for granted that the Prophet (PBUH) had made a promise? - On the contrary when Fatimah, the daughter of the Prophet whom he called the Chief of the women of the Worlds, made a claim for Fadak, then witnesses were called upon to appear before the caliph and one some pretext or other their evidence was rejected! Khalid> Most important, I would like to ask brother Ali, that after all Ali Khalid> (RAA), himself became Caliph after Usman.

Why he did not grant this Khalid> property to Fatimah as the inheritance of RasulAllah? Question is Khalid> how come Ali (RAA), in his caliph ship, deprived of its rightful Khalid> owners.

If it is ok to call Abu-Bakr or Omar as oppressors, then Khalid> all those who did not grant this property to Fatima, should also be Khalid> declared Oppressors.

Makes sense or not.

Measuring rod should be Khalid> the same for everyone! According to the following traditions from Sahih al-Bukhari, Umar, during his reign, gave the property to Imam Ali (AS) and Abbas.

So there was nothing for Imam Ali to retake when he became Caliph.

However, the tradition implies that Umar gave Fadak to Imam Ali to manage it, and spend its revenues for the sake of Allah.

The tradition also confirms that Imam Ali overpowered Abbas and took over the land (after he became Caliph), and the Imam Hasanin herited the land, till it was usurped again (by Umayad).

Here is the tradition: Sahih Bukhari Hadith: 5.

367 'Umar said to 'Ali and 'Abbas: ".

I kept this property in my possession for the first two years of my rule (i.e. Caliphate and I used to dispose of it in the same wa as Allah's Apostle and Abu Bakr used to do; and Allah knows that I have been sincere, pious, rightly guided an the follower of the right (in this matte Later on both of you (i.e. 'Ali and Abbas) came to me, and the claim of you both was one and the same, O 'Abbas! You also came to me.

So I told you both that Allah's Apostle said, "Our property is not inherited, but whatever we leave is to be given in charity.

' Then when I thought that I should better hand over this property to you both or the condition that you will promise and pledge before Allah that you will dispose it off in the same way as Allah's Apostle and Abu Bakr did and as I have done since the beginning of my caliphate or else you should not speak to me (about it).

' So, both of you said to me, 'Hand it over to us on this condition.

' And on this condition I handed it over to you.

Do you want me now to give a decision other than that (decision)? By Allah, with Whose Permission both the sky and the earth stand fast, I will never give any decision other than that (decision) till the Last Hour is established.

But if you are unable to manage it (i.e. that property), then return it to me, and I will manage on your behalf.

" The sub-narrator said, this property was in the hands of Ali who took it from 'Abbas and overpowered him.

Then it came in the hands of Hasan Ibn 'Ali, then in the hands of Husain Ibn 'Ali, and then in the hands of Ali Ibn Husain and Hasan Ibn Hasan, and each of the last two used to manage it in turn, then it came in the hands of Zaid Ibn Hasan, and it was truly the Sadaqa of Allah's Apostle.

" I am not sure (according to Shia) if Muawiyah usurped the Fadak at the time of Imam Hasan and Imam Husain or not.

Nevertheless it was usurped shortly after.

See also tradition 4.

326.

As we see in the above tradition, if Imam Ali believed that this is charity, he wouldn't ask for his share from Umar, nor would he drive Abbas out of the land.

The following traditions clearly mention that Imam Ali claimed the land.

Do you think Imam Ali who lived with Prophet, who was the first man who embraced Islam, and was the most knowledgeable companion, did not know what the rule of Allah is? Sahih Bukhari Hadith: 8.

720 Narrated Malik Ibn Aus: 'Umar said to 'Ali and 'Abbas: ".

Then I took charge of this property for two years during which I managed it as Allah's Apostle and Abu Bakr did.

Then you both ('Ali and 'Abbas) came to talk to me, bearing the same claim and presenting the same case.

(O 'Abbas!) You came to me asking for your share from the property of your nephew, and this man (Ali) came to me, asking for the share of his wife from the property of her father.

I said, 'If you both wish, I will give that to you on that condition (i.e. that you would follow the way of the Prophet and Abu Bakr and as I (Umar) have done in managing it).

If you are unable to manage it, then return it to me, and I will be sufficient to manage it on your behalf.

' " Sahih Bukhari Hadith: 9.

408 Narrated Malik Ibn Aus An-Nasri: Then he (Umar) turned to 'Ali and 'Abbas and said, "You both claim that Abu Bakr did so-and-so in managing the property, but Allah knows that Abu Bakr was honest, righteous, intelligent, and a follower of what is right in managing it.

Then Allah took Abu Bakr unto Him, 'I said: I am the successor of Allah's Apostle and Abu Bakr.

' So I took over the property for two years and managed it in the same way as Allah's Apostle, and Abu Bakr used to do.

Then you both ('Ali and 'Abbas) came to me and asked for the same thing! (O 'Abbas!) You came to me to ask me for your share from nephew's property; and this ('Ali) came to me asking for his wives share from her father's property, and I said to you both, 'If you wish, I will place it in your custody on condition that you both will manage it in the same way as Allah's Apostle and Abu Bakr did and as I have been doing since I took charge of managing it; Khalid> My brother Ali, when quoting RasulAllahs Hadith concerning Fatimah Khalid> whosoever hurts her, hurts me, is perhaps not aware of the Khalid> background of this hadith.

Here is when and how it became necessary Khalid> for RasulAllah to say this.

It is narrated by Imam Zain- Ul- Khalid> Abaideen Ali Ibn Hussain and Abu-Mulaika Khalid> through Miswar Ibn Muhazma and further endorsed by Abdullah Ibn Khalid> Zubair.

Bokhari, Muslim, Abu-Daood, Ibn-e-Maja, Trinddi and Hakim Khalid> have all narrated this in their various book.

Anyhow the story is: Khalid> After the conquer of Mecca, when the family of Abu- Jahl embraced Khalid> Islam, Ali wanted to to marry Abu-Jahl's daughter named Jamila Khalid> (some say Auora and some say her name was Jewaira). Khalid> Fatimah came to know the intentions of Ali and went to RasulAllah Khalid> and said.

Upon this RasulAllah delivered this sermon: OBani Khalid> Hasham Ibn Mughaira wants to marry his daughter to Ali and has Khalid> asked my permission.

I don't approve it.

I don't approve it.

I Khalid> don't approve it.

Abu Talib's son can divorce my daughter and marry Khalid> his daughter.

My daughter is my piece.

Whatever is unpleasant to Khalid> her is unpleasant to me and whoever will give her pain will give me Khalid> pain . But please note that it was perfectly halal for Ali to do Khalid> so and that is why he thought of it.

After all RasulAllah himself Khalid> had many marriages and that is why RasulAllah never said that it is Khalid> Haram.

He only disliked the idea for reasons of Abu-Jahls old Khalid> enmity of Islam.

This family embraced Islam after the Conquer of Khalid> Mecca and it was too early to tell if they had a change of heart or Khalid> it was only to get into RasulAllah's house.

The above story that you have cited is considered weak, because of its narrator, Miswar Ibn Muhazma, and as usual I shall cite Sunni references to prove my point.

This person that you have mentioned, i.e., Miswar Ibn Muhazma, was related to Abdul Rahman Ibn Auf, and he was born 2 (two) years after the Hijrah and he came to Medina in the end of the Eight (8th) Year of the Hijrah.

The Sunni hadith Scholar, Ibn Hajar al-Asqalani states as follows Born in Mecca two (2) years after the Hijrah, and he came to Medina with his father in the end of the month of Zhilhajjah for the year 8th (eight) hijri.

Sunni reference: Tahdhib al-Tahdhib, v10, p151 Now a few points, this would make Miswar only 6 (six) years old and according to the standard set by the hadith scientists, any hadith that is narrated by a child (minor) is not to be accepted.

I am not saying this on the basis of my knowledge, infact I am borrowing words from the mouth of great Sunni Scholar and Historian from India ' Maulana Shibli Numani '.

In his volumnious work on the Seerah of the Prophet, where he scrutinizes the nature of the reports (hadiths) and the status of the narrator, he writes: For instance a commonly debated question is this: Is it necessary to impose the age limit for narrators? Furthermore he also states the belief held by Imam Shafi'i that 'He is inclined not to accept a narration referring to the experience of a minor.

' Sunni reference: Siratun Nabi (The Life of the Prophet) by Shibli Numani English Edition , p55 Furthermore it also reminds me of the saying from the lady (Jewaira) at the time of the conquest of Mecca, when Bilal gave the call of the Prayer from the House of Allah (The Kaabah) God has saved my father from hearing the unpleasent voice of Bilal in the Kaabah ! How do you expect me to believe that Imam Ali (AS) would offer his hand to an un-believer? In the end, would be very unfair not to look at the arguments presented by the Sunnis in favor of their First Caliph, Abu Bakr.

In the footnote of Sahih Muslim, the commentator writes: It was a sort of a misgiving on the part of the Hadrat Fatimah that Hadrat Abu Bakr was reluctant to give the due share of her part of her great father.

Noble Abu Bakr could not conceive of that.

He had intense love and affection for the family of the Holy Prophet (PBUH) but he was not yielding to her demand since he found it against the verdict of the Holy Prophet (PBUH) in regards to the legacy of the Prophets as we find in a hadith! - Footnote of Sahih Muslim, v3, p958 (English), footnote number 2235 How can it be a misgiving on the part of the Chief of the Women in Paradise when Her highness was bestowed by the Prophet (PBUH&HF) himself the title of al-Siddiqah? How can the commentator accuse her of a misgiving when She was also known as The Splendid One, The Chaste and The Pure One? How can any Muslim accuse Her of a misgiving with the facts in mind that the Quran talks about her in the following Verses * The Verse of Purity (Chapter 33 Verse 33) * The Verse of Imprecation (Mubihala Chapter 3 Verse 61) How can we take it for fact that what Abu Bakr stated was a hadith of the Holy Prophet (PBUH&HF) when the statement is in direct contradiction with not only Historical facts, Interpreatations of the Sunni Commentators, but also with the Quranic injunctions? Wassalam.

The Ahulbayt in Quran
Ref: www.tebyan.net

The traditional and historical reasons for the ownership of Fadak

Question: What are the traditional and historical reasons for the ownership of Fadak?
Answer: Shi’ite scholars and a group of Sunni traditionalists are unanimously agreed that when the verse “و ات ذا القربی حقه” “and give to the near of kin his due” was revealed, the holy Prophet (s.a.w.) gave Fadak to his daughter Fatima (a.s.).
This tradition has been transmitted by the two great Companions, Abu Sa’id Khidri and ibn Abbas, these Sunni traditionalists have quoted this tradition:
1- Jalal al- Din Siyuti, departed in 909 A.H. writes in his famous Tafsir that: “when the mentioned verse was revealed, the Prophet (s.a.w.) called Fatima and gave Fadak to her”.
He goes on to say that: “some traditionalists such as Bazaz, Abu Ya’li, ibn Abi Hatam and ibn Marduyah have quoted this tradition from the famous Companion, Abu Sa’id Khidri”.
He also says that: “ibn Marduyah has quoted from ibn Abbas that he said when the mentioned verse was revealed, the Prophet (s.a.w.) gave Fadak to Fatima”.[1]
2- Ala’ al- Din Ali ibn Hisam known as Mutaqi Hindi, Mecca resident and departed in 976 A.H. he has also quoted the above tradition.[2] He says that: “some traditionalists such as ibn al- Najar and Hakim in his Tarikh have quoted this tradition from Abu Sa’id”.
3- Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim Nayshaburi known as Tha’labi, departed in 427 or 437 A.H. has quoted discussion of Imam Sajad (a.s.) with the Damascene man about the verse “و ات ذا القربی حقه” in his Tafsir “Al- Kashf wa al- Bayan”.[3]
4- The well-known historian, Bilazari, departed in 279 A.H. has quoted the context of the letter of Ma’mun to governor of Medina. It has been written in the letter that:[4]
"و قد کان رسول الله (ص) اعطی فاطمة فدک و تصدق بها علیها و کان ذلک امرا معروفا لا اختلاف فیه بین ال رسول الله (ص) و لم تزل تدعی ...".
“The Messenger of Allah (s.a.w.) gave the land of Fadak to Fatima (a.s.), and this matter is so certain that the household of the Prophet (a.s.) has never had disagreement on that, and she has been claimed the ownership of Fadak till the end of her life”.
5- Ahmad ibn Abdul- Aziz Juhari, the writer of the book “Al- Saqifah” writes that: “giving Fadak back to Hasan ibn Hasan ibn Ali was the first removal of injustice done by Umar ibn Abdul- Aziz when he took the reins of government”.[5]
6- In addition to these issues, ibn Abi al- Hadid has quoted the cause of revelation of the verse about Fadak from Abu Sa’id. He has relied on the saying of Sayyid Murtiza in the book “Shafi” in this quotation and if the saying of Sayyid Murtiza was not acceptable in his opinion, he surely criticized that.
Moreover studying the chapter related to the research of this matter in his Sharh (exposition) about Nahj al- Balaghah and considering the discussion that he has had with the master of western school of Baghdad clearly signifies that according to his opinion, the Holy Prophet (s.a.w.) has given Fadak to his beloved daughter.[6]
7- Halbi has mentioned the story of the claim of the Prophet’s daughter (a.s.) and the names of her witnesses in his Sirah, and says that: “the caliph of the time issued the deed of Fadak in the name of Fatima, but Umar took and tore it”.[7]
8- Mas’udi writes in the book “Muruj al- Zahab” that: “the Prophet’s daughter discussed with Abu Bakr about Fadak and asked him for giving Fadak back to her, and she brought Ali, Hasan, Husayn and Umma Iman as her witnesses.[8]
9- Yaqut Hamu’I writes that: “Fatima (a.s.) went to Abu Bakr and claimed that the Prophet (s.a.w.) had given Fadak to me. The caliph required witness and …”, at last he writes: “Fadak has been returned to the Prophet’s household (a.s.) during the caliphate of Umar [ibn Abdul- Aziz], because the Muslims’ income was very satisfactory”.[9]
10- Samhudi quotes the discussion of Fatima (a.s.) with Abu Bakr in the book “Wafa’ al- Wafa”, and he says that: “Ali and Umma Iman testified for Fatima, and both say that the Prophet (s.a.w.) has given Fadak to Fatima during his lifetime”, he also says that: “Fadak has been returned to Zahra’s family at the time of caliphate of Umar ibn Abdul- Aziz”.[10]
11- A Damascene man met Ali ibn al- Husayn and said: “introduce yourself”. Imam said: “did you recite this verse “و ات ذا القربی حقه” in Bani Israil surah?”, The Damascene man confirm that: “it was for kinship that Allah ordered the Prophet (s.a.w.) to give their rights”.[11]
The great characters of Shia such as Kulayni, Ayashi and Saduq have quoted the revelation of the verse about the Prophet’s (s.a.w.) household, and they have added that the Prophet gave Fadak to his daughter Fatima (a.s.) after revelation of the verse.[12]
In this case, the high-ranked researcher of Shia, the late Sayyid Hashim Bahrayni has quoted eleven traditions with some observable documents from Amir al- Muminin, Imam Sajad, Imam Sadiq, Imam Kazim and Imam Riza (a.s.).[13]
References
[1] - Al- Dur al- Manthur, vol. 4, p. 177, the text of the tradition is as follows: “لما نزلت هذه الآیه "و ات ذا القربی حقه" دعا رسول الله صلی الله علیه و آله و سلم فاطمة فا عطاها فدک”.
[2] - Kanz al- Ummal, Bab Silah Rahim, vol. 2, p. 157.
[3] - Al- Kashf wa al- Bayan known as Tafsir Tha’labi, vol. 6, p. 95.
[4] - Futuh al- Baldan, p. 46; Majma’ al- Baldan, vol. 4, p. 240.
[5] - Sharh Nahj al- Balaghah, ibn Abi al- Hadid, vol. 16, p. 216.
[6] - Sharh Nahj al- Balaghah, ibn Abi al- Hadid, vol. 16, p. 268 and 284, his discussion with his master will come in the next article.
[7] - Sirah, Halbi, vol. 3, p. 399 – 400.
[8] - Muruj al- Zahab, vol. 2, p. 200.
[9] - Majma’ al- Baldan, vol. 4, p. 238, the article of Fadak.
[10] - Wafa’ al- Wafa, vol. 2, p. 160.
[11] - Wafa’ al- Wafa, vol. 2, p. 160.
[12] - Tafsir Burhan, vol. 2, p. 419.
[13] - Tafsir Burhan, vol. 2, p. 419.

Ref: www.makarem.ir

The Story of Fadak

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.).

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”

http://www.al-islam.org/zahra/

The Extent and Boundaries of Fadak

Fadak just as we have said was apparently a village near Khaibar that was flourishing and fertile, and its extents were not of that which would have been concealed from someone; but how strange when Harun al-Rashid says to Imam Musa ibn Ja’far (a.s.):

 

روي أنّ الرشيد كان يقول لموسى بن جعفر (عليه السلام): يا أبا الحسن خُذ فدك حتى أردّها إليك فيأبى، حتى ألحّ عليه!

فقال (عليه السلام): لا أخذها إلاّ بحدودها!

قال: وما حدودها؟

قال (عليه السلام): يا أمير المؤمنين إن حدّدتها لم تردّها.

قال: بحقّ جدّك إلاّ فعلت.

قال (عليه السلام): أمّا الحدّ الأوّل فعدن، فتغيّر وجه الرشيد، وقال: هيه! قال (عليه السلام): والحدّ الثاني سمرقند، فأربدَّ وجهه، قال: والحدّ الثالث أفريقية، فاسودَّ وجهه وقال: هيه! قال: والرابع سيف البحر ممّا يليالخزر وأرمينية.

قال الرشيد: فلم تبق لنا شيئاً! فتحول من مجلسي.

قال موسى (عليه السلام): قد أعلمتك أنّي إن حددتها لم تردّها!!

 

“Clarify Fadak’s boundaries so that I may return it to you”

Imam (a.s.) refrained from giving a reply and Harun continually insisted on an answer;

Imam (a.s.) said:

“I will not say so unless by its true extent” Harun said;

“What are its true boundaries?”

The Imam (a.s.) replied;

“If I tell its boundaries, surely you will not agree.” Harun said;

“By the right of your grand-father (the Prophet (S)) I swear, so speak of its boundaries (I will give it!)

Imam (a.s.) said:

“But the first boundary of that land is Aden!”

When Harun heard this his countenance changed and said; “You don’t say, you don’t say!…”

The Imam (a.s.) said:

“And its second boundary is Samarqand!”

The traces of uneasiness became more apparent in Harun’s face.

Imam (a.s.) then said:

“And the third boundary is Africa!”

Here! Harun’s face grew black with rage while he said;

“You don’t say…!”

Then the Imam (a.s.) said:

“And the fourth boundary is the shores of the Caspian sea and Armenia!!”

Harun said:

“Then nothing remains for us, get up and come sit in my place and rule over the people, (what you have said is the entire extent of the Islamic world.)”

Imam (a.s.) said:

“I told you that if I determined its boundaries you would never give it.”

It was at this time that Harun decided to murder Moosa ibn Ja’far (a.s.).[1]

This meaningful tradition is clear proof of the intermingling of the matter of Fadak with that of the caliphate. It shows of the Prophet’s (S) Caliph. If Harun wished to turn over Fadak he would have been forced to give up the Caliphate. This very matter made him realize it possible that wheneverImam Musa ibn Ja’far (a.s.) attained power he could pull him down from the throne of the Caliphate. Therefore he decided to murder that Hazrat.

Notes:

[1]Bihar Al Anwar, بحار الانوار vol. 8 pg. 106

http://www.al-islam.org/zahra/

The sorrowful saga of Fadak

The sorrowful saga of Fadak, and the storms which encompassed this apparently small village throughout history, well show that a great plot was under way to set aside the prophet’s family (a.s.) from the scene of the government and caliphate, and to ignore the position of the Imamat and guardianship.

From the beginning and especially during the time of Bani Umayya and Bani Abbas, the players in the political scene tried to exclude the Ahl al-Bait (a.s.) in every way. They tried to take from them every privilege, which could have possibly resulted in their victory. Where conditions required it of them they used their names and titles but refrained from returning what was their due right!

We know that during the rule of Bani Abbas and Bani Umayya the extent of the Islamic world and the wealth and treasures of the public treasury were so great, as to be previously unknown of, or less known of, in the history of Islam. In view of this, the village of Fadak was very insignificant, but still devilish considerations would not permit them to return this right to its owners and put an end to this playing with Fadak.

The saga of Fadak in reality is a page in the history of Islam which shows, on one side, the rank and esteem of the Prophet’s descendents, on another side, their innocence and, on yet another, the plots which where formed by their enemies against them.

http://www.al-islam.org/zahra/

The political factors for the usurpation of Fadak

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;

 

يَقُولُونَ لَئِن رَّجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا

 

“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:

لو أعطاها اليوم فدك بمجرد دعواها لجاءت إليه غداً و ادعت لزوجها الخلافة، و زحزحته عن مقامه، و لم يكن يمكنه الاعتذار و المدافعة بشيء، لأنه يكون قد سجل على نفسه أنها صادقة فيما تدعيه كائناً ما كان من غير حاجة إلى بيِّنة و لا شهود

 

“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:

[16] Explanation of Nahj Albalagha by Ibn Abi Al-hadid, vol. 4, pg. 78

http://www.al-islam.org/zahra/