The Truth About the Land of Fadak

Ibn_Sadique · May 26, 2005, 8:40pm

Mods. I am posting this for information only and not to start any mud-slinging match with anyone. I am sure that this topic has been discussed before on this very board and will be discussed again in the future.

The Truth About the Land of Fadak

‘With the Name of Allah, The Most Gracious, Most Merciful’

Contents

Introduction
What is Fadak?
What is the Disagreement About Fadak?
Did Faatimah (alayhas salaam) Die Angry with Abu Bakr?
Was Fadak a Gift to Faatimah (Alayhas salaam)?
Some Doubts of the Shi’aa Removed
Shi’aa believe that Women do not Inherit Land

Introduction

All praise is due only to the Creator of the Heavens and the earth. We thank Him, glorified and exalted be He, for bestowing for us clarity within Islaam. We seek His help, His mercy, His forgiveness and Pardon. We ask Him to bless the family of His Messenger, Muhammad and His Righteous Companions, and those who follow them until the established Hour.

Indeed the issue of Fadak is one which the ****(e) continuously bring up with the Muslims. They quote fabrications, curse Abu Bakr because of it, and claim that Faatimah (alayhas salaam) was wronged. In fact they even claim that till this day the issue has never been solved between Ahlul Bayt and Abu Bakr, 'Umar, or 'Uthmaan.

As you will soon find out, their argument is based upon desires and lowly whims. They can only quote for the Muslims lies and fabrications upon the Sahaba (radhiya Allahu 'Anhum) and Ahlul Bayt (alayhim Salaam). In their claim that they love Ahlul-Bayt (alayhim Salaam), which is far from the truth or else they wouldn’t lie upon them, they blind themselves from reality and truth. So now let us begin this research in order to arrive upon the Truth. Keep in the back of your mind, Oh Noble Muslim, the Words of Allah ta’alaa, “*Have you seen him who has taken as his ilâh (god) his own Hawaa (desires, and whims)? Would you then be a Wakeel (a disposer of his affairs or a watcher) over him?” * (Al-Furqan 25:43)

Remember that there is no wakeel for those who take their desires over the book of Allah and His Prophet’s Sunnah!

What is Fadak?

Fadak is a hamlet in Hijaz that used to be inhabited by a group of Jews. After Rasulullah had accomplished the conquest of Khaybar, Allah cast fear into the hearts of those Jewish inhabitants. They therefore concluded a treaty with Rasulullah in terms of which Fadak was ceded to him. Thus, not having been conquered by force of arms, it became the personal property of Rasulullah .
This land supported Ahlul Bayt for many years after the death of Rasulullah , as we shall soon prove. This is to the dismay of the Shi’aa, as they claim that none of the land was ever used for the well-being of Ahlul-Bayt.

What is the Disagreement about this land?

There are two camps on the issue of Fadak. The first stating that there is no inheritance of wealth left for the heirs of the Nabi . The second camp demanding inheritance from the Nabi .

The First Camp

The first camp is that of Abu Bakr As-Siddeeq (radhiya Allahu 'An). This camp states that no land was to be inherited from the Nabi . Their proof is the following hadith found in Saheeh Al Bukhaari, Saheeh Muslim, and the many other books ahadeeth,

Narrated 'Aishah: Faatimah and Al 'Abbas ('Alayhimaas Salaam) came to Abu Bakr (radhiya Allahu 'Anhu), claiming their inheritance of the Prophet’s land of Fadak and his share from Khaibar.

Abu Bakr said, “I heard the Prophet saying, ‘Our property is not inherited, and whatever we leave is to be given in charity. But the family of Muhammad can take their sustenance from this property.’ Wallahi! (By Allah), I would love to do good to the Kith and kin of Rasoolullah rather than to my own Kith and kin.” [Volume 5, Book 59, Number 368: Kitaab Al Maghaazi]

Both 'Aliy and Al 'Abbas attested to this hadith as you will see below in the hadith of Maalik ibn Aws where he reports the seeking of judgment from 'Umar by Al 'Abbas and Aliy (radhiya Allahu 'Anhum).

Another proof for this camp is the hadeeth of 'Urwah from A’ishah that she said,
“When Rasoolullah died, his wives intended to send 'Uthmaan to Abu Bakr (radhiya Allahu Anhoomaa) asking him for their share of the inheritance.” Then ‘Aisha said to them, "Didn’t Allah’s Apostle say, ‘Our (Prophets’) property is not to be inherited, and whatever we leave is to be spent in charity?’" [Volume 8, Book 80, Number 722; Kitaab Al Faraa’idh]

The Next proof comes from the following hadith, due to the incredible benefit of this hadith we will state some points of benefit in brackets;

Narrated Malik bin Aus: 'I went and entered upon 'Umar, his doorman, Yarfa came saying 'Uthman, 'Abdur-Rahman, Az-Zubair and Sa’d are asking your permission (to see you). May I admit them? 'Umar said, ‘Yes.’ So he admitted them Then he came again and said, 'May I admit 'Ali and ‘Abbas?’ He said, ‘Yes.’ 'Abbas said, 'Ya, Ameer-ul-Mu’mineen! Judge between me and this man (Ali ).

[Benefit of this part of the hadith: Notice how Al 'Abbas referred to 'Umar ibn Al Khattab (radhiyallahu Anhumaa) as “Ameer-ul-mu’mineen (leader of the believers)!” This proves that 'Umar was a valid khalifah, unlike the shi’aa try and claim. It furthermore points out that 'Aliy himself (radhiya Allahu 'Anhu) recognized the leadership of 'Umar! Furthermore, they were coming to him seeking judgment as you will soon see.]

‘Umar said, ‘I beseech you by Allah by Whose permission both the heaven and the earth exist, do you know that Rasoolullah said, ‘Our (the Prophets’) property will not be inherited, and whatever we leave (after our death) is to be spent in charity?’ And by that Allah’s Apostle meant himself.’ The group said, ‘(No doubt), he said so.’ 'Umar then faced 'Ali and 'Abbas and said, ‘Do you both know that Rasoolullah said that?’ They replied, ‘(No doubt), he said so.’

[Benefit: 'Umar is narrating that the Nabi forbade anyone to inherit wealth from him. He asked BOTH 'Aliy and 'Abbas (radhiya Allahu 'Anhumaa) if it were true that the Nabi said that. They agreed that He had said it! So we now have both Aliy and 'Abbas, from Ahlul Bayt, agreeing with Abu Bakr As Siddeeq and 'Umar on this issue that nothing is to be inherited from the Nabi . ] 'Umar said, 'So let me talk to you about this matter. Allah favored His Messenger with something of this Fai ’ (i.e. booty won by the Muslims at war without fighting) which He did not give to anybody else;

Allah said: “And what Allâh gave as booty (Fai’) to His Messenger (Muhammad) from them, for which you made no expedition with either cavalry or camelry. But Allâh gives power to His Messengers over whomsoever He wills. And Allâh is Able to do all things.” (Al-Hashr 59:6)

And so that property was only for Rasoolullah . Yet, Wallahi! (by Allah), he neither gathered that property for himself nor withheld it from you, but he gave its income to you, and distributed it among you till there remained the present property out of which the Prophet used to spend the yearly maintenance for his family, and whatever used to remain, he used to spend it where Allah’s property is spent (i.e. in charity etc.). Rasoolullah followed that throughout his life.

Now I beseech you by Allah, do you know all that?’ They said, ‘Yes.’ 'Umar then said to 'Ali and 'Abbas, ‘I beseech you by Allah, do you know that?’ Both of them said, ‘Yes.’ 'Umar added, 'And when the Prophet died, Abu Bakr said, ’ I am the successor of Allah’s Apostle, and took charge of that property and managed it in the same way as Rasoolullah did.

Then Allah took Abu Bakr unto Him and I became Abu Bakr’s successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Rasoolullah used to do and as Abu Bakr used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right.

Now you both (i.e. 'Aliy and 'Abbas) came to talk to me, bearing the same claim and presenting the same case; you, 'Abbas, came to me asking for your share from your nephew’s property, and this man, i.e. ‘Ali, came to me asking for his wife’s share from her father’s property. I told you both that Rasoolullah said,
‘Our (prophets’) properties are not to be inherited, but what we leave is Sadaqa (to be used for charity).’

When I thought it right that I should hand over this property to you, I said to you, ‘I am ready to hand over this property to you if you wish, on the condition that you would take Allah’s Pledge and Convention that you would manage it in the same way as Rasoolullah used to, and as Abu Bakr used to do, and as I have done since I was in charge of it.’

So, both of you said (to me), ‘Hand it over to us,’ and on that condition I handed it over to you. So, I ask you by Allah, did I hand it over to them on this condition?" The group said, “Yes.” Then 'Umar faced 'Ali and 'Abbas saying, “I ask you by Allah, did I hand it over to you on this condition?” They said, “Yes.” He said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given). And if you are unable to manage it, then return it to me, and I will do the job on your behalf." " [Volume 8, Book 80, Number 720; Kitaab Al Faraa’idh]

Points of Benefit:

Abu Bakr and 'Umar (radhiya Allahu 'Anhumaa) both dealt with this land as the nabi did.
Both 'Aliy and 'Abbas agreed and recognized that both Umar and Abu Bakr had done so.
Unlike the Shi’aa claim, this issue was solved in this sitting between 'Umar, Aliy and Al 'Abbas (radhiya Allahu Anhum). There is no need even to discuss the issue if it had been solved over 1,400 years ago. This goes to show that the Shi’aa are not following Ahlul Bayt as they claim. If they were they would follow in the footsteps of Aliy and Al 'Abbas and be pleased with the verdict of Abu Bakr and 'Umar.

Thus we see that this first camp had statements from the Nabi stating that there was to be no inheritance left by Him. Rather the land should be used for the support of Ahlul Bayt (which included His wives).

continued:

Ibn_Sadique · May 26, 2005, 8:45pm

Re: The Truth About the Land of Fadak

The Second Camp

The second camp stated that they wanted the land of fadak etc. as inheritance. So when they asked, Abu Bakr (radhiya Allahu 'Anhu) refused and brought his proof for his refusal.

I would like to make a point here. Not only did Abu Bakr refuse Faatimah (alayhas salaam), but he refused his own daughter A'ishah (radhiya Allahu Anhaa), who also wanted her share. For indeed, in general cases, the wives of the deceased husband receive a share of inheritance.

Allah says about wives taking inheritance, *"In that which your wives leave, your share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts..." * [4:12]

So we see that Abu Bakr was not being selfish, nor was his intent evil, as the shi'aa state. If his intent was evil he would have given his own blood, A'ishah, the wife of the Prophet and Mother of the believers’ inheritance. However, he was a man justice and fairness and did not allow anyone to inherit from the Nabi , as He commanded.

I would also like to mention at this stage that the shi'aa have a narration which they deem authentic stating that the Prophets are not inherited from.

In Al Kaafi it states: Abu ‘Abdillah (Imam Ja‘far as-Sadiq) says that Rasulullah said: “... And the ‘Ulama (scholars) are the heirs of the Anbiyaa (prophets); and the Anbiyaa did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.” (al-Kafi, vol. 1 p. 42 - note that the reference may differ on each publication)

‘The shi'aa Scholar Muhammad Baqir Majlisi states in his commentary on al-Kafi, entitled Mir’at al-‘Uqul:

"This hadith has two chains of narration. The first is majhul [contains an unknown narrator], and the second is hasan or muwaththaq. (Together) they do not fall short of being sahih (authentic). [Mir’at al-‘Uqul, vol. 1 p. 111]

Also "Ayaatullah" Khomeini accepts this hadeeth as authentic when he said about it, "The narrators of this tradition are all reliable and trustworthy. The father of ‘Ali ibn Ibrahim [namely Ibrahim ibn Hashim] is not only reliable; he is one of the most reliable and trustworthy narrators." (al-Hukumat al-Islamiyyah, p. 133, published by Markaz Baqiyyat Allah al-A‘zam, Beirut)

Back to the second camp,. Faatimah ('alayhas salaam) came to Abu Bakr (radhiya Allahu 'Anhu) and asked for the inheritance. He denied her based upon the hadith. She became angry with him (radhiya Allahu 'Anhu) and ended up dieing angry with him.

Let us look at the complete narration and analyze the situation further.
Narrated 'Aisha: Fatimah (alayhas salaam) sent somebody to Abu Bakr asking him to give her her inheritance from the Prophet from what Allah had given to His Messenger through Fa'i (i.e. booty gained without fighting). She asked for the Sadaqa (i.e. wealth assigned for charitable purposes) of the Prophet at Medina, and Fadak, and what remained of the Khumus (i.e., one-fifth) of the Khaibar booty.

Abu Bakr said, "Rasoolullah said, 'We (Prophets), our property is not inherited, and whatever we leave is Sadaqa, but Muhammad's Family can eat from this property, (i.e. Allah's property, but they have no right to take more than the food they need.)'

By Allah! I will not bring any change in dealing with the Sadaqa of the Prophet (and will keep them) as they used to be observed in his (i.e. the Prophet's) life-time, and I will dispose with it as Rasoolullah used to do,"

Then 'Ali said, "I testify that none has the right to be worshipped but Allah, and that Muhammad is His Messenger," and added, "O Abu Bakr! We acknowledge your Fadheela (virtue, or superiority)!"

Then he (i.e. 'Ali) mentioned their own relationship to Rasoolullah and their right. Abu Bakr then spoke saying, "By Allah in Whose Hands my life is. I love to do good to the relatives of Rasoolullah rather than to my own relatives" Abu Bakr added: Look at Muhammad through his family (i.e. if you are no good to his family you are not good to him). [Saheeh Al Bukhaari Volume 5, Book 57, Number 60: the book of the companions of the Prophet]

1) Aliyy (radhiya Allahu 'Anhu) recognized the virtue of Abu Bakr As Siddeeq and praised him for that.

I have personally heard a shi'ee tell me that this statement from 'Aliy (radhiya Allahu 'Anhu) was sarcasm towards Abu Bakr.

This claim is easily refuted. There was another occasion which 'Aliy (radhiya Allahu 'Anhu) stated nearly the same thing. It was when Aliy have Bay'ah (the oath of allegiance) to Abu Bakr (radhiya Allahu 'Anhu).

After A'ishah narrates what has been narrated above she adds, "So Abu Bakr refused to give anything of that to Fatima. So she became angry with Abu Bakr and kept away from him, and did not talk to him till she died. She remained alive for six months after the death of the Prophet .

When she died, her husband 'Ali, buried her at night without informing Abu Bakr and he said the Janazah by himself. When Fatima was alive, the people used to respect 'Ali much, but after her death, 'Ali noticed a change in the people's attitude towards him.

So Ali sought reconciliation with Abu Bakr and gave him Bay'ah (the oath of allegiance). 'Ali had not given the oath of allegiance during those months (i.e. the period between the Prophet's death and Fatima's death). 'Ali sent someone to Abu Bakr saying, "Come to us, but let nobody come with you," as he disliked that 'Umar should come.

'Umar said (to Abu Bakr), "No, by Allah, you shall not enter upon them alone."
Abu Bakr said, "What do you think they will do to me? By Allah, I will go to them."
So Abu Bakr entered upon them, and then 'Ali uttered Tashah-hud and said (to Abu Bakr), "We know well your superiority and what Allah has given you, and we are not jealous of the good what Allah has bestowed upon you, but you did not consult us in the question of the rule and we thought that we have got a right in it because of our near relationship to Allah's Apostle."

Thereupon Abu Bakr's eyes flowed with tears. And when Abu Bakr spoke, he said, "By Him in Whose Hand my soul is to keep good relations with the relatives of Allah's Apostle is dearer to me than to keep good relations with my own relatives. But as for the trouble which arose between me and you about his property, I will do my best to spend it according to what is good, and will not leave any rule or regulation which I saw Allah's Apostle following, in disposing of it, but I will follow."

On that 'Ali said to Abu Bakr, "I promise to give you the oath of allegiance in this afternoon." So when Abu Bakr had offered the Zuhr prayer, he ascended the pulpit and uttered the Tashah-hud and then mentioned the story of 'Ali and his failure to give the oath of allegiance, and excused him, accepting what excuses he had offered.

Then 'Ali (got up) and praying (to Allah) for forgiveness, he uttered Tashah-hud, praised Abu Bakr's right, and said, that he had not done what he had done because of jealousy of Abu Bakr or as a protest of that Allah had favored him with. 'Ali added, "But we used to consider that we too had some right in this affair (of rulership) and that he (i.e. Abu Bakr) did not consult us in this matter, and therefore caused us to feel sorry." On that all the Muslims became happy and said, "You have done the right thing."

The Muslims then became friendly with 'Ali as he returned to what the people had done (i.e. giving the oath of allegiance to Abu Bakr). [Saheeh Al Bukhaari the book of military expeditions]

So we see that any grudges, hard feelings etc. were worked out and in seeking the pleasure of the people he invited Abu Bakr and they talked about the issues. So Aliyy mentioned, without there being any hint of sarcasm as they were discussing the issue for reconciliation, the virtue of Abu Bakr. How then could there be sarcasm when the event did not call for it? So Aliyy was NOT being sarcastic.

Further proof that he was not being sarcastic in praising Abu Bakr was that He did praise Abu Bakr in front of his own Son, Muhammad ibn Al Hanafiyya.
Narrated Muhammad bin Al-Hanafiya:

I asked my father ('Ali bin Abi Talib), "Who are the best people after Allah's Apostle ?" He said, "Abu Bakr." I asked, "Who then?" He said, "Then 'Umar. " I was afraid he would say "Uthman, so I said, "Then you?" He said, "I am only an ordinary person. [Saheeh Al Bukhaari Volume 5, Book 57, Number 20; virtues of the companions]

Thus Aliy was being sincere in His praise of Abu Bakr, whether the Shi'aa like it or not. All the authentic proof is against them and their evil claim.

SK · May 26, 2005, 8:47pm

Re: The Truth About the Land of Fadak

Oh Shias are evil now? LOL dude. Man you Muslims never cease to amaze me. Always fighting with one another. Oh and al-Sistani is a Shia. I think he knows more than you. Oh and bin Laden is a Sunni. I think that speaks for itself. So take this post which probably is some bull*** and shove it where the sun don't shine.

Ibn_Sadique · May 26, 2005, 8:50pm

Re: The Truth About the Land of Fadak

So the question arises, “Why did she die angry with Abu Bakr?!?”

There are two approaches to this issue. The first that Faatimah ('alayhas salaam) became angry with Abu Bakr (radhiya Allahu 'Anhu) but near the end of her life Abu Bakr and Her Noble beloved self (alayhas salaam) reconciled. The second approach was that she stayed angry with the Abu Bakr until her death. Both approaches will be discussed in the following.

The First Approach

It is clear that Faatimah ('alayhas salaam) did become angry with Abu Bakr As Siddeeq for not giving what she demanded. We have established that the Nabi refused inheritance after him except by Knowledge. So the demand of our beloved Faatimah and the wives of the Nabi and others from Ahlul Bayt was rejected by Abu Bakr, 'Umar, 'Uthmaan, and Aliyy because the Nabi had forbidden such inheritance.

So, it is possible that the people demanded this inheritance out of ignorance and this seems to be the apparent reality of the matter. They simply did not know that the Nabi forbade the inheritance. When the daleel (proofs and evidences) were brought some may have felt hurt or angry. In reality however, the proof stands and the Sunnah must be followed. That is why the Noble and blessed Faatimah bint Muhammad did not further demand after Abu Bakr had refused. She knew the proof and so she obeyed.

The claim that she remained angry, seems to be incorrect. A’ishah reports that she remained angry. However, 'A’ishah (radhiya Allahu 'Anhaa) was not around Faatimah (alayhas salaam) at all times. Neither was she around Abu Bakr and other Sahaba at all times. So we can see that it is possible she is mistaken. How can we say this? Because there is proof from the Authentic Sunnah that Faatimah (alayhas salaam) became pleased with Abu Bakr As-Siddeeq before her death.

al-Hafidh Ibn Katheer mentions in his al bidayaah 6/333 that: When Fatima (alayhas salaam) was experiencing her sickness [before death], Abu Bakr as Sideeq came to her and sought to please her, and she became pleased. "
The exact narration has originally been reported by Imaam al-Baihaqi through Ismaeel ibn Abee Khaalid who narrated from Ash-Sh’ubi, and the isnaad (chain) of this report is sahih (authentic).

So it was reported by others that She was pleased with Abu Bakr in the end of her life. This conclusion and narration is rejected by the Shi’aa. Why? It is NOT due to the chain or any weakness in it. Rather it is because it decimates and debunks their entire methodology in dealing with the Issue of Fadak. So, the sane minded intellectual will follow the authentic proofs and not fabrications or ‘opinion’.

The Second Approach

Faatimah (alayhas salaam) didn’t get what she wanted and because of that she was upset. May Allah shed His immense mercy upon her and make her of rafeeq Al 'Alaa aameen.

There was no proof that she should have had the land of fadak. She produced no proof to Abu Bakr As Siddeeq. Aliy and Al 'Abbas agreed with the decision of Abu Bakr. Abu Bakr judged this situation by the Book of Allah and the Sunnah of His Messenger. It is possible that Faatimah (alayhas salaam) did not know that the Nabi forbade monetary inheritance and that when she heard it from Abu Bakr, it upset her for not getting what she had hoped for. So if it is true that she died angry with Abu Bakr (radhiya Allahu 'Anhu), then indeed that is between her and Allah. For her anger against him was not based upon proof. However as we have seen from the report found by the Imaam Al Bayhaqi which is authentic, Faatimah (alayhas salaam wa Radhiya Allahu 'Anhaa) died pleased with Abu Bakr.

Was Fadak A Gift to Faatimah ('alayhas Salaam)?

Some shi’aa claim that she was not seeking inheritance. Rather she was seeking it as a gift given to her by the Nabi.

There are several problems with this claim.

There is no authentic report from the Prophet Muhammad to state that it was a gift. Rather just statements from scholars. We do not follow statements of scholars without proof!
In all of the narrations about this issue, it clearly states that she was seeking ‘inheritance’, not a gift.
By giving Faatimah (alayhas salaam) fadak, it would be unfair. For indeed his other daughters were alive during that time and he did not impart upon them any ‘gifts’.

And the Nabi refused to give witness to Bishr Ibn Sa’ad (radhiya Allahu 'Anhu) when he tried to give a garden to one son but not the other.
He said, “Go away, for I will not be a witness to injustice.” [Saheeh Muslim]
Thus it is unimaginable that He would give it to Faatimah (alayhas salaam) and not Zaynab (died 8th A.H.) or Umm Kulthum (died 9 A.H.).

Some doubts of the Shi’aa Removed

Due to the fact that the Shi’aa can not disprove the authenticity of anything that we have stated here, they attempt to use their ‘minds’ over the texts. They question as to why the Nabi did not leave anything as inheritance, when Allah commanded the rules of inheritance upon mankind and also because of the Aayah in the Qur’aan which states about the Prophet Zakariya (alayhis salaam)
“And Verily! I fear my relatives after me, since my wife is barren. So give me from Yourself an heir, Who shall inherit me, and inherit (also) the posterity of Ya’qûb (Jacob) (inheritance of the religious knowledge and Prophethood, not the wealth, etc.). And make him, my Lord, one with whom You are Well-pleased!”. (Maryam 19:5-6)

So their argument is, Zakariya was asking for an heir, i.e. someone to “inherit” from him. So why would the Muhammad not seek an heir?

The first argument we pose is towards the claim of Zakariya which they produce.

The word irth (inheritance) does not refer to material possessions exclusively. It is also used to denote Al-'Ilm knowledge, Nubuwwa prophethood or sovereignty. Examples of such usage are found in Surah Fatir:32, where Allah says: “Thereafter We gave the Book as inheritance (awrathna) to such of Our servants as We have chosen”; and in Surah al-Mu’minun:10-11, where Allah says: “Those are the Inheritors (al-warithun) who will inherit Paradise.” Thus we see that inheritance does not necessarily mean that which is monetary, rather it refers to knowledge, and prophethood.
If you refer to aforementioned hadith which was said, Abu ‘Abdillah (Imam Ja‘far as-Sadiq) says that Rasulullah said: “… And the ‘Ulama (scholars) are the heirs of the Anbiyaa (prophets); and the Anbiyaa did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.” (al-Kafi, vol. 1 p. 42 - note that the reference may differ on each publication)

So we see that these narrations show mankind that inheritance was not monetary from the Prophets (alayhim Salaam), rather inheritance was of a greater nature.

The same response is given for Dawood and Sulaymaan (alayhimaas salaam).

The Shi’aa Believe that Women Do Not Inherit Estates or Land etc.
According to The Shi’i Fiqh, a woman is not allowed to have shares of inheritance in terms of land or real estate in the first place. For this reason al-Kulyani, author of al-Kafi, prepared a whole chapter in his work, titled : “The women are not to inherit land and real estate.” Under this chapter he reported a narration from Imam Abu Jaffar Muhammad al Baqir that : “The women are not supposed to inherit anything in terms of land and real estate.”

Also at-Tusi reports in his at-Tahdeeb and al Majlisi in his Bihar ul Anwar from Mayser that he asked Abu Abdullah Imam Jaffar as Sadiq that what are the women supposed to inherit, to which he replied: “The women can have their share in wood, qasab, qematu toub, however in terms of land and real estate they are not supposed to have anything.”

Also Muhammad ibn Muslim al Jufi and Abdul Malik ibn Ayan two top Shii narrators who were from the companions of the two Imams Abu Jaffar al Baqir, and Abu Abdullah jaffar as sadiq] report the same from Imam Abu Jaffar.
It is amazing that the Shi’ah ignore this fact and insist that Faatimah (alayhas salaam) was supposed to have a share of the land of fadak whereas in reality, their fiqh opposes women to inherit, in terms of land, in the first place.

And Allah ta’alaa knows Best and peace, mercy, and blessings be upon our beloved Nabi Muhammad, his family, and his companions.

[Written and Edited by the RevivingIslam.com Research Team]

http://www.revivingislam.com/bidah/groups/thetruthaboutfadak.htm

Ma_Mooli · May 27, 2005, 8:11am

Re: The Truth About the Land of Fadak

why is the term 'shia' censored?

Texan_Dude · May 27, 2005, 8:45am

Re: The Truth About the Land of Fadak

Hmm most of your story is made up of unreferenced stuff…

Too make the long story short the following hadith you quoted about Prophet Mohammad P.B.U.H… Narrated by no other than Abu Bakr himseld contradict the teachings of Qurans…

Abu Bakr said, “I heard the Prophet saying, ‘Our property is not inherited, and whatever we leave is to be given in charity. But the family of Muhammad can take their sustenance from this property.’ Wallahi! (By Allah), I would love to do good to the Kith and kin of Rasoolullah rather than to my own Kith and kin.” [Volume 5, Book 59, Number 368: Kitaab Al Maghaazi]

Dude the hadith you quoted contradicts following ayats of Quran…

Now let me quote you the ayat of Quran

 "And Solomon (Sulaymaan) inherited from David." (Quran 27:16)

 "(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).

Certainly the ayats of Quran contradicts the hadith you based the whole arugment on… and thats why I doubt its authenticity… Secondly let me ask you a question…
How does issue of inheritance come in on something that was gifted to Bibi Fatima Zehra S.A. during the life of Prophet P.B.U.H. after the following verse was revealed…

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.
If you want you can verify the following references… on interpretation of this ayat
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

My third question is If Prophet wasn’t supposed to leave inheritance..why did Abu Bakr chose to snatch a gift given by Prophet … Prophet Also gifted Bibi a kaneez why didn’t he go for her too..why did he put his mouth where the money is.. money ..most of which was already being given to charity and also why Just Bibi Fatima… Prophet left his wives houses and other stuff too.. Why didn’t Abu Bakr eyes went for that too???

My Fouth question is
Prophet P.B.U.H. gave the following hadith on Bibi Fatima Zehra S.A… which is also narrated in Sahih Bukhari…
“Fatimah is a part of me. Whoever makes her angry, makes me angry.”
Now knowing whatever Prophet P.B.U.H. would never say something without Allah SWT… and Allah SWT knows the best and would never make her Prophet give such a big hadith knowing that she could get angry for song reasons… now lets say what is said in no other than your own book.
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 ...

…
Hmm Ceritainly Bibi Fatima was angry at Abu Bakr… and the fact this act of Abu Bakr made Prophet P.B.U.H. angry shows who was rightious…secondly the following verse is revealed in Quran which talks about Purity of this pious lady…

And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.

Certainly being the daughter of Prophet P.B.U.H. she is from his family.. How can a pious lady whose purity is testified in Quran be nauzubillah wrong???

Also when it was asked in mubahila between muslims and non muslims.. Quran asks Prophet to bring their your men and have them bring their men.. bring your women and have them bring their women and bring your sons and have them bring their sons and than pray to curse on liars… on such a high incident.. Allah SWT made Prophet P.B.U.H. choose Bibi Fatima over all ladies including his wives… He chose Hazrat Ali A.S over all his companions and Imam Hassan and Imam Hussain as sons.. certainly the fact that Prophet chose such pious personality too curse on liars futhers shows how truthful they are… Even non muslims could recognize them and you failed to notice such high personality…
Care to shed light why was Bibi chosen … does it tell you about her truthfullnes… The fact that quran testifies her purity and Allah made Prophet give such a hadith.. and all you have is a hadith that contradicts quran isn’t it enough to judge who is right and who is wrong…

The incident of fidak with references from sunni book and in the light of Quran can be found at following website…
http://www.al-islam.org/encyclopedia/chapter4/6.html
http://www.al-islam.org/encyclopedia/chapter4/7.html
http://www.al-islam.org/encyclopedia/chapter4/8.html

I would like to reward your effors in this thread and in other threads to carry on with your agenda to slander the character and pesonality such pious lady and beloved daughter of Prophet P.B.U.H. whose purity is testified in Quan by making the following dua… and would request you and guppies to Ameen…

May Allah give you the ajjar you can get for enlightening muslims by attacking the personality of such a pious lady using contradicting hadith’s and lame arguements..Ameen !

Lajawab · May 27, 2005, 9:17am

Re: The Truth About the Land of Fadak

All your anger aside and all your rhetoric, all your Quranic proofs of inheritances by the Prophets is given in this...
**
In Al Kaafi it states: Abu ‘Abdillah (Imam Ja‘far as-Sadiq) says that Rasulullah said: “... And the ‘Ulama (scholars) are the heirs of the Anbiyaa (prophets); and the Anbiyaa did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.” (al-Kafi, vol. 1 p. 42 - note that the reference may differ on each publication)**

Didn't you read the whole post brother Ibn Sadique posted here?

Texan_Dude · May 27, 2005, 9:39am

Re: The Truth About the Land of Fadak

No it doesnot answer all my questions.. here is a question for you...

Was fidak gifted to Bibi Fatima Zehra S.A during his life time???? and if so... where does the issue of inheritance come from.. and why didn't Abu Bakr also ask for the kaneez gifted.. and what about inheritance Prophet P.B.U.H left for his wives????

armughal · May 27, 2005, 9:49am

Re: The Truth About the Land of Fadak

texan dude, in the case of the verse 27:16, u shud read 27:15 and know that Allah says that He gave Dawood (as) ILM, and in 27:16 Suleyman (as) inherited this ilm from his father....
this does nto contradict the hadith of ima jaafar sadiq as mentioned above again by lajawab....

zakariya (as) also did not ask for a heir who wud inherit the property of the forefathers....
he asked only for a son who may inherit the honor that Allah has bestowed upon the bani israel (i.e. the prophethood in the family of yaqoob)

how do these verses show inheritance of property????

and even if u believe that they meant inheritance of property, why only faitma????
why did the wives not deserve the inheritance????
what right did fatima have to ask for everything for herself????
u cud not be accusing her to be selfish and greedy, wud u????

Texan_Dude · May 27, 2005, 9:59am

Re: The Truth About the Land of Fadak

Following debate gives insights on fadak..in a debate with sunni references not to mention it was givenby Prophet P.B.U.H. to Hazrat Fatima Zehra S.A and later confiscated by Abu Bakr

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 * cannot be inherited and whatever we leave behins is
alms *. 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?**

Texan_Dude · May 27, 2005, 10:05am

Re: The Truth About the Land of Fadak

Lady Fatimah (AS) protests against Abu Bakr’s Actions

Fatimah (AS) 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: From 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 with out partner, a statement which sincere devotion
 is made to be its interpretation; hearts guarantee its con- tinuation,
 and dominated 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 Hun, 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) (p.b.u.h) as perfection for His
 commands, a resolution to accomplish His rode, 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, (p.b.u.h) 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 (p.b.u.h) 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.

Fatimah 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 good will; 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 a
 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 wine-
 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 Fatimah Zahra (AS) then added:

 O People ! Be informed that I am Fatimah, and my father is Muhammad
 (p.b.u.h) I say that repeatedly and initiate it continually; I say not
 what I say mistakenly, nor do I do what I do aimlessly. Now hath come
 unto you an Apostle from amongst yourselves It grieves him that you
 should perish; Ardently anxious is he over you;; To the believers he
 is most kind and merciful. Thus, if you identify and recognize him,
 you shall realize that he is my father and not the father of any of
 your women; the brother of my cousin (Ali (AS) ) 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 Fatimah (AS) 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
 (p.b.u.h) 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 (p.b.u.h) would strike its
 discords with his brother (Ali (AS) ), who comes not back until he
 treads its wing with the sole of his feet, and extinguishes its flames
 with his sword.

 He is (Ali (AS) ) 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 baffle, and took to your heels at
 times of fighting. Yet, When Allah chose His Prophet from the dwell of
 His prophets, and the abode of His sincere (servants); The thorns of
 hypocrisy appeared on you, the garment of faith became worn out, The
 misguided ignorant(s) spoke out, the sluggish ignorant came to the
 front and brayed. The he camel of the vain wiggled his tail in your
 Courtyards and the 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, compiling 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
 ones 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 makes 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 (Fatimah 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.

Fatimah 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 (p.b.u.h) 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 (p.b.u.h) has perished;" Surely this is a
 great calamity; Its damage is excessive its injury is great, Its wound
 (is much too deep) to healed 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 by struggle, known
 for goodness and welfare, the selected group (which was chosen), and
 the best ones chosen by the Messenger (p.b.u.h) 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 fabrication subsided, the flames 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 (AS) ) 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 an wants, worthy of appraise. Surely I have said
 all that I have said with full knowledge that you intent to forsake
 me, and knowing the betrayal which 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 ever lasting 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 p.b.u.h.) to you against a
 severe punishment. So, act and so will we, and wait, and we shall
 wait. [The end of Lady Fatimah's speech.]

It appears from recorded historical events, that Lady Fatimah (AS) 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 Fatimah’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 tile 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 properly, 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) ? '

Fatimah then refuted Abu Bakr’s claim that the Prophet (p.b.u.h) had stated
that prophets can not be inherited, and said:

 Glory be to Allah ! Surely Allah's Messenger (p.b.u.h) 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 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, and Sulaiman inherited Dawood.

 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) by gones.

 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
Fatimah (AS) after delivering her speech. Listen to his following speech;
which is his reply to Fatimah’s speech. Abu Bakr said:

 Surely Allah and His Apostle are truthful, and so has as (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 I received
 what I 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 Fatimah
Zahra (AS) 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.

Although parts of Abu Bakr’s speeches can not 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 Fatimah’s (AS) arguments,
it appears certain that Abu Bakr was finally persuaded to submit Fadak to
her.

 Nevertheless, when Fatimah (AS) was leaving Abu Bakr's house, Umar
 suddenly appeared and exclaimed :
 
      What is that you hold in your hand ?
 
 Abu Bakr replied :
 
      ' A decree I have written for Fatimah (AS) 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 !!!

Sunni references:

Seerah al Halabiyah, vol 3 p 391 → 400
Fadak in History, Murtaza Muttaheri, p 85
Fatimah the Gracious, Abu Muhammad Ordoni, 217 → 240

Dude had you tried to answer the questions I asked you won’t be asking these questions…
1. Was Fadak gifted to Bibi Fatima Zehra S.A during the lifetime of Prophet P.B.U.H. and if so ..What right did Abu Bakr had to confosicate what Prophet have given to her during her lifetime… and than claim she can’t inherit.
**2. Why did Abu Bakr had to confiscate the Property of Bibi .. the other wives of Prophet also had houses.. Why didn’t he confosicate that… **
3. Prophet gave Bibi a Kaneez also whey didn’t he confiscicate that also..why did he has to put his mouth where the money is.. Money thats being used to help poor and needy.

Texan_Dude · May 27, 2005, 10:07am

Re: The Truth About the Land of Fadak

Dude had you tried to answer the questions I asked you won’t be asking these questions…
1. Was Fadak gifted to Bibi Fatima Zehra S.A during the lifetime of Prophet P.B.U.H. and if so ..What right did Abu Bakr had to confosicate what Prophet have given to her during her lifetime… and than claim she can’t inherit.
**2. Why did Abu Bakr had to confiscate the Property of Bibi .. the other wives of Prophet also had houses.. Why didn’t he confosicate that… **
3. Prophet gave Bibi a Kaneez also whey didn’t he confiscicate that also..why did he has to put his mouth where the money is.. Money thats being used to help poor and needy.

Code_Red · May 27, 2005, 10:10am

Re: The Truth About the Land of Fadak

Texan_Dude -- Please edit your post and remove the extra tags, for better readability. Thanks

gupguppy · May 27, 2005, 10:27am

Re: The Truth About the Land of Fadak

Texan_Dude... try reading (and hopefully understanding) Ibn Sadique's original posts... it's obvious from your replies that you haven't... your concerns - including whether Fadak was a gift - are already addressed therein

BOY-NICE · May 28, 2005, 6:18am

Re: The Truth About the Land of Fadak

Since the article besides being very WEAK was too lengthy also therefore i will be refuting the main points only where author has tried to deviate the readers by not preseting the facts.

Certainly NOT ! Abu bakar usurped the land while bringing a “new” theory that Propets did not leave inheritance while Umer in his rule HANDED over that land to
Ali and Abbas . The proof lies in the same hadith quoted by the author:

So, both of you said (to me), ‘Hand it over to us,’ and on that condition I handed it over to you. " [Volume 8, Book 80, Number 720; Kitaab Al Faraa’idh]

If Land was not to be inherited according to Abu Bakar theory then why did Umer not follow the practice of Abu Bakar ???

See the above reply (1).
This issue was not solved at all and ended in the anger of Fatima Zahra [as] to Abu Bakar , and thats the stance which Shias are still following.

Sahih Bukhari Volume 4, Book 53, Number 325:
Narrated Ayesha(mother of the believers),'After the death of Allah’s Apostle Fatima,the daughter of Allah’s Apostle asked Abu Bakr As-Siddiq to give her the share of inheritance from what Allah’s Apostle had left of the Fai (i.e. booty gained without fighting)which Allah had given him. Abu Bakr said to her, “the holy prophet(saww) had said, 'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqah (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of the Holy prophet(saww).

First of all the usurper camp did not have the “statements of Nabi” rather there was only one person (Abu Bakar) who claimed that he heard Prophet[s] that prophets did not leave inheritance and this statement of Abu Bakar is refuted by Quran and authentuc history of prophets therefore it cannot be deemd a prood atleast by a one who follows Quran.

Secondly, Abu Bakar neither used that land for Ahlulbait nor for the wives of Prophet. In fact the wives of Prophet [s] were too forbidden by Abu Bakar to have a share from the inheritence of Holy Prophet [s].

…. “I told 'Urwa bin Az-Zubair of this Hadeeth and he said, 'Malik bin Aus has told the truth” I heard 'Ayesha, the wife of the Prophet saying, 'The wives of the Prophet sent 'Uthman to Abu Bakr demanding from him their 1/8 of the Fai which Allah had granted to his Apostle. But I used to oppose them and say to them: Will you not fear Allah? Don’t you know that the Prophet used to say: Our property is not inherited, but whatever we leave is to be given in charity?"

Sahih al Bukhari Volume 5, Book 59, Number 367Kitab al Maghaazi
Sahih Muslim Volume 3 page 72, Hukm al Fay
Sunan ibn Abu Dawood Volume 3 page 145 Bab al Fay
Sunan al Kabeera Volume 6 page 301 Kitab Fay
Muhimmal Buldan Volume 14 page 239 Dhikr Fadak
Al Bidaya wa al Nihaya Volume 5 page285 Dhikr Meeras al Nabi
Mudhaarij al Nubuwwa Volume 2 page 445 Dhikr Taqseem Meeras al Nabi
Kashaf al Ghimma Volume 2 page 42 Dhikr Meeras al Nabi
Sawaiqh al Muhriqa page 22 Dhikr Thaan Ghasb Fadak

It clearly shows the ignorance of the author from authentic books of Islam and yet he is trying to ‘refute’ the claim of Fatima Zahra [as] from his limited knowledge . !oh!

Allah declares in the Holy Qur’an:

And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
Al-Qur’an, Surah 17, Ayah 26, translated by Yusufali

Note:
Allah who owns every thing has provided a means for his Servants to acquire some of these things. Land e.g that is acquired without fighting is Fay and the Prophet (s) is it’s sole owner. He could give it to whoever he pleased, either as a gift, or by any other mode. Accordingly, when this verse was revealed he (s) gave the land of Fadak to Fatima Zahra (as) under the order of Allah. This is proven from the following authority works of Ahl’ul Sunnah:

Tafseer Durre Manthur v4, p177
Kanzul Ummal, v2, p158
Lababul Naqool, p137, Sura Isra
Tafseer-e-Mazhari, in Tafseer of above mentioned verse
Tafseer Ruh Al-Ma’ani

In Tafseer of above mentioned verse:

“Abu Saeed al Khudri [ra] and Abdullah Ibn Abbas [ra] narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima Zahra (as) and gifted the land of Fadak to her”.
Tafseer Dur al-Manthur, Vol. 4, page 177

The initial demand of Sayyida Fatima (as) was that Abu Bakr returns the land that had been gifted to her by her father. Sayyida Fatima (as) had the land in her possession but Abu Bakr ignored this and the written bequest of her father (s) and refused to return the land. Abu Bakr deemed the land as that of the Prophet which was in possession of his daughter held on trust as long as he (s) lived and which reverted back to the State upon his death. Sayyida Fatima (as) used this assertion to challenge Abu Bakr’s right to control the land. After all he usurped the land on the basis that it belonged to the Prophet (s). Sayyida Fatima (as) was still entitled to the land as the Legal Heir so she had every right to make a claim on this basis. Abu Bakr refused her claim that the land was under her control, and he also rejected her claim that she was her father’s Waris (legal heir).

.

This fact it self serves a proof that Prophat [s] had no other biological daughters except Fatima Zahra [sa]. And for being unfair, the authentic sources claim that Holy Prophet [s] was unjust to his wives. see the lengthy story in Sahih al Muslim Bab Fadil Sahaba Book 031, Number 5984. The main thing we read in this hadith is

1.Sayyida Fatima (s) appeals on behalf of the prophet’s wives that he be just to them all and not show favouritism
2. Rasulullah doesn’t deny this to be the case, but rather says ‘She is the daughter of Abu Bakr’

Now the Shari’i view on equity to wives is as follows:
“Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice,” (4:3)"

Rasulullah (s) was unjust to his wives giving preference to Ayesha so did he contradict the Qur’an?

We read in Sunan Abu Dawood Bab ul Nikah Book 11, Number 2128:

The Prophet (peace be upon him) said: When a man has two wives and he is inclined to one of them, he will come on the Day of resurrection with a side hanging down.

In light of the tradition are we to therefore conclude that Rasulullah (s) was inclined to Ayesha more, even though this contradicted the Qur’an and Sunnah?
Clearly if (according to Ahl’ul Sunnah) Rasulullah (s) was unjust to his wives they can’t rule out the possibility of him being unjust to his daughters also!

BOY-NICE · May 28, 2005, 6:44am

Re: The Truth About the Land of Fadak

Also

Ibn Sadique:

I would also like to mention at this stage that the shi’aa have a narration which they deem authentic stating that the Prophets are not inherited from.

In Al Kaafi it states: Abu ‘Abdillah (Imam Ja‘far as-Sadiq) says that Rasulullah said: “… And the ‘Ulama (scholars) are the heirs of the Anbiyaa (prophets); and the Anbiyaa did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.” (al-Kafi, vol. 1 p. 42 - note that the reference may differ on each publication)

‘The shi’aa Scholar Muhammad Baqir Majlisi states in his commentary on al-Kafi, entitled Mir’at al-‘Uqul:

"This hadith has two chains of narration. The first is majhul [contains an unknown narrator], and the second is hasan or muwaththaq. (Together) they do not fall short of being sahih (authentic). [Mir’at al-‘Uqul, vol. 1 p. 111]

Also “Ayaatullah” Khomeini accepts this hadeeth as authentic when he said about it, “The narrators of this tradition are all reliable and trustworthy. The father of ‘Ali ibn Ibrahim [namely Ibrahim ibn Hashim] is not only reliable; he is one of the most reliable and trustworthy narrators.” (al-Hukumat al-Islamiyyah, p. 133, published by Markaz Baqiyyat Allah al-A‘zam, Beirut)

Reply One

When the Ahl’ul Sunnah find this Hadeeth they dance with joy as if it is the Festival of Eid. There are three facts that cannot be called into doubt:

Ulema are not the actual son of Porphets
Prophets are not their actual fathers
Knowledge is not an actual possession that can be distributed.

In the same way that the Hadeeth refers to the Ulema as the figurative sons of Prophets and Prophets as their figurative fathers; knowledge is also a figurative possession. The entire Hadeeth is along the line of figurative terms, hence the term Waris can also be understood in a figurative manner - the Ulema attain some of the knowledge possessed by Prophets. The Waris Hadeeth cited by Abu Bakr in Sahih al Bukhari that preceded the claim of Sayyida Fatima (as), did not refer to the inheritance of knowledge but referred to the inheritance of possessions.

The Fadak dispute was in relation to a portion that had been set aside by Allah (swt) for Rasulullah (s). Abu Bakr’s response that Prophet’s leave no inheritance did not refer to knowledge, hence this proves that the Hadeeth in al Kafi that the Ulema are the Heirs of the Prophets Knowledge is a figurative term, it can not be advanced to prove that the Ahl’ul bayt (as) were prohibited from inheriting the Prophet’s worldly possessions.

Reply Two

The Nasibi often ask at this point
"…Why does this hadith qualify to be used in support of Wilayat al-Faqih, but not for the issue of Fadak?

The very fact that Ulema have used this Hadeeth to support the concept of State rule and nothing else is proof that the Hadeeth of al Kafi is not addressing the children of the Prophet (s). The Ulema have correctly interpreted the Hadeeth to mean that the Property of Prophethood is only Knowledge (not Dinars and Dirhams) and it is this property that Prophets leave as inheritance for their Ummah (not Dinars and Dirhams). The heirs of this knowledge are Ulema (People with knowledge). The above narration is not talking about the inheritance of a material thing, i.e. a personal property or a land but it’s talking about the knowledge of Prophets, which is inherited by the scholars of Islam.

Reply Three

The Hadeeth mentions scholars not family. The tradition is stressing that Prophet’s did not come on the earth to horde vast amounts of wealth for the scholars that succeeded them, the only riches they left for the Ulema was their inheritance of knowledge.

The above Hadeeth is clear in its own context that the Prophets did not leave any of their material belongings for the scholars but what they left was knowledge.

“If Muhammad Al-Khider was a great scholar of Islam and I happen to be a student of his, I would inherit from him the knowledge which he has but I would not inherit his material belongings that is where his family comes in.”

The laws of inheriting divine knowledge are very different from inheriting Material Possessions. Hence the Hadeeth of Knowledge cannot be used to justify the actions of Abu Bakr against Fatima Al- Zahra (as) because the Material Inheritance is connected to the family and is quite different from the inheritance of knowledge which is not connected to the family alone.

Reply Four

The tradition does not address the personal life and personal properties of Prophets (in which some of them were kings and some of them were poor), but it is dealing with the inheritance of Prophethood (in which all the prophets got knowledge).

Reply Five

When someone is dying it is common for his relatives to keep a check on his material possessions, such as land, business, property etc. What this Hadeeth is stressing is that Prophet’s leave something of greater valuable than these tangible assets, what they leave is their manners, teachings, and way of life. When someone wishes to emphasise something of importance they will do so by highlighting / prioritising that matter above all others. The Prophet (s) in this Hadeeth was saying that Prophets should not be measured in terms of their wealth (the way people tend to measure others); they should be measured subject to their permanent legacy [knowledge] that they transfer on to the Ulema.

The tradition is telling adherents to concentrate on their teachings rather than their personal possessions. Let us cite an example:

“A religious scholar has lived a simplistic lifestyle at the local Mosque. He spends his time teaching students about issues such as Islamic Fiqh and writing books. At the time of his death the only savings that he has are £100 in the local bank. If it is commented that the Scholar ‘Left no money, rather what left as inheritance was his knowledge that his students have inherited’ - This statement does NOT mean that he died penniless, he left something but that was an issue that was only of relevance to the legal heirs, what was of greater importance was his eternal legacy the knowledge that he had conveyed to his students and placed in writing that his faithful students had inherited”.

Similarly in this Hadeeth the tradition is stating that monetary inheritance of Prophets is an irrelevant issue, as this is a matter that is only relevant to legal Heirs - the only thing that followers need to know are the teachings that they leave behind that all the Ummah can benefit from with the Ulema at the helm.

Reply Seven

If this Nasibi is suggesting that that Prophets only leave knowledge as inheritance not material possessions we will say that this only refers to what they leave for the Ulema. The tradition is basically informing then Ulema of the inheritance that the Prophet (s) has left for them, Prophetic knowledge. They only the heirs of knowledge not material possessions - yet the Prophet’s children inherit knowledge and the worldly possessions of Prophets.

Reply Eight

Material possessions are inherited after someone dies whilst knowledge can be obtained during one’s lifetime; hence a tradition that proves the inheritance of knowledge does not disprove the inheritance of material possessions.

Reply Nine

If the tradition proved that Prophets leave no material possessions then this should have appeared in the Chapter of Inheritance, it does not it appears in the Chapter of Ilm in Usool al-Kafi, and hence further strengthens our argument that the complier Kulayni also understood the Hadeeth to refer specifically to the inheritance of knowledge, nothing else.

BOY-NICE · May 28, 2005, 7:00am

Re: The Truth About the Land of Fadak

Dear fellow your conjecture is certainly incorrect.

The books of Ahl’ul Sunnah prove that Prophet Sulayman (as) inherited his father’s worldly possessions

Tafseer Khazan Volume 5 page 112, Surah Naml
Tafseer Durre Manthur Volume 5 page 193 Surah Naml
Tafseer Rul al Ma’ani Part 19Page 170 Surah Naml
Tafseer Mazhari Part 16, Volume 7 page 100 Surah Naml
Tafseer Muraghee Part 19 page 127 Surah Naml
Tafseer Jauhar Volume 13 page 135 Surah Naml
Tafseer Gharab al Qur’an Part 18 page 88
Tafseer Kashaf Volume 3 page 140
Tafseer Mu’allim al Tanzeel under the commentary of Khazan Volume 5 page 112
Tafseer Fathooath al Ilayha Volume 3 page 202
Al Bidayah wa al Nihaya Volume 5 page 290
Tareekh Abu’l Fida Volume 1 page24

We read in Tafseer Kashaf:
“Waris refers to Kingdom and Prophethood”
Al-Kashif, Vol. 3, Page 140 ( Scan available)

“Sulayman inherited both Kingdom and knowledge”
Dur al-Manthur fi Tafseer al-Mathur, Vol. 5, page 193 ( Scan available)

We have cited 12 authentic Sunni sources that Prophet Dawood (as) inherited the worldly possessions of his father, similarly Sayyida Fatima (as) was also the Waris of her father Rasulullah (s). Denying her this inheritance right was a clear violation of the Qur’an.

Prophet Sulayman (as) inherited one thousand horses from his father

We read in Surah Sa’d verses 30-31:

To David We gave Solomon (for a son),how excellent in Our service! Ever did he turn (to Us)!
Behold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot;
Al-Qur’an, Surah Sa’d, Ayah 30 & 31, translated by Yusufali

These horses were inheritance, and as proof we shall cite the following classical Sunni sources:

Tafseer Ruh al Ma’ani Part 23 Surah Sad page 183
Tafseer Gharab al Qur’an Part 23, Surah Sad page 90
Tafseer Khazan Part 23, Volume 6 page 45
Tafseer Kashaf Volume 2 page 284
Hayat al Haywaan page 314, Dhikr al Jawad
Tafseer Mazhari Volume 8 page 145 Surah Sad

For the sake of brevity we shall only cite a few of the references verbatim.

We read in Tafseer Ruh al Ma’ani:
“Maqathil narrates that there were one thousand horses, and Sulayman inherited these from his father”.
Ruh al-Ma’ani, Vol. 23, Page 183 ( Scan available)

These 14 sources prove that Sulayman inherited the material possessions of his father and this included one thousand horses, this verse proves that the verse ‘And Sulayman inherited Dawud’ refers to the inheritance of material possessions not knowledge.

Again this is you own conjecture which is incorrect.

In Surah Maryam 019.004-6, Allah (swt) refers to the supplication of Prophet Zakariya:

Praying: “O my Lord! infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee! Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself,- (One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom Thou art well-pleased!”
Al-Qur’an, Surah 19, Ayah 4 - 6, translated by Yusufali

The wife of Hadhrat Zakariya (as), Umme Kalthum binte Imran was also h is niece and the desire to have children exits in all humans. Zakariya (as) therefore made a supplication that he be given offspring who shall spend his material possessions in pious manner.
The verse proves that Prophets do indeed leave inheritance, and Prophet Zakariya (as) asked that Allah (swt) grant him a child to inherit his material possessions.

In order to satisfy your mind let us see the meanings of the words of this ayah metioned by Sahaba.

Word ‘Yad Thana’ used in this verse means worldly possessions

As evidence, we shall rely on the following esteemed Sunni sources:

Tafseer Durre Manthur Volume 2 page 467
Tafseer Kabeer Volume 5 page 521 verse ‘Yad Thana’
Tafseer Khazan Volume 4 page 194
Ma’alim al Thanzeel bhar Hasheeya Khazan Volume 4 page 194
Tafseer Gharab al Qur’an Part 12 Page 38, Surah Maryam
Sahih Muslim Sharh Nawawi Volume 2 page 92

We read in Tafseer Durre Manthur:
‘Ibn Abbas narrates that ‘Yad Thana’ means someone to inherit my material possessions’
Dur al-Manthur fi Tafseer al-Mathur, Vol. 2, Page 467 (scan page available)

Because Holy Prophet [s] had gifted this land to Fatima Zahra [sa] as i have mentioned above . And when Prophet [s] died Fatima Zahra [sa] had possession of that land but later own Abu Bakar snatched it. Her demand was the OWNERSHIP of that land and when shewas refused her right she then asked her share from that land from the inheritence of Hol Prophet [s] but again this was rejected too by bringing a new kind of law in Islam i.e Prophets never leave inheritance. ( I have already mentioned these points in my first post above).

Lajawab · May 28, 2005, 7:08am

Re: The Truth About the Land of Fadak

What is the importance of the Land of Fadak after more than 1,400 years? Is it to implicate some noble companions whom I, as a Muslim, hold beyond respect and admiration...They are those who we truly believe to be, selfless people, and whose testimony to loyalty, obedience and devotion, is not only given through countless Ahadith, but through a few Quranic verses as well...

Let's say for the sake of agreement, :Nauzubillah:, we were to believe the Shias, and proof exists in this 1,500 year old debate of the distant fact :Nauzubillah:, some of the claimed As'haabis were guilty of something, then what?

What then?

I mean, you guys actually have a name for a gathering which you hold, in which you curse :Nauzubillah: these unswerving companions...You call it 'tubbara'...You get together to curse dead people...

I say fine...You wish to curse somebody, that I hold dear and in deep reverence, go ahead...It's your right...But to do it in my face from the loudspeakers of Imam Bargaahs and insulting rhetoric is just asking for a Sar Phira to cap you...

And then beat and flagellate the bejeesus out of yourselves...I have no clue where that came from...Please do enlighten me of its origins...The Ma'tam...

And please, oblige me by giving me short and sweet answers...Explain that to me as if I were a 7 year old child...

BOY-NICE · May 28, 2005, 7:56am

Re: The Truth About the Land of Fadak

Lajawab , the importance of the tragedy of fadak clarify the path of people whom we shud follow. And this topic is always initiated by non-Shias therefore question is to be asked those people as to what make them to start discussing these things and then go away remaining adamant on their stance.

As for cursing those whom you hold respectable, if you mean "calling names" then Shais do not practise this and if some1 does , then its his fault. However Tabbrrra means to "keep yourself aloof" from particular people therefore you cannot call it "calling names".

Anyway, your post doesnt seem to be on the topic and you can always open a thread if u have a different topic to discuss so that the continuation of the present thread may go on.

Ibn_Sadique · May 28, 2005, 11:49am

Re: The Truth About the Land of Fadak

BOY-NICE - Just a simple question - Out of all his children, who did the Prophet (saw) love the most ?