1. Sunni Answers to Shiapen’s article on Fadak and inheritance of Prophet(saw) – “Chapter One”


In The Name of Allah, The Most Beneficent, The Most Merciful.

This is our refutation of infamous Shiawebsite “Shiapen.com” which was formerly known as Answering-Ansar.org; the name of this website was changed because the lies and deception of it were exposed to such an extent that, they had to revise its stuff and come up with a new name.  This article is a refutation to Shiapen’s article “Fadak: Chapter One: Preface”.

 

Introduction:

The issue of Fadak and inheritance of Prophet(saw) is a favourite topic for the Shia, and the story (in collusion with spiteful rhetoric) is one that the Shia children grow up on. The Shia propagandists feel no qualms in rabble-rousing and exploiting Fadak by reviving Fitnah and disagreements that died hundreds of years ago. On the other hand, the Ahlus Sunnah wal Jama’ah does not focus on the story of Fadak, namely to prevent senseless Fitnah and out of respect for Abu Bakr(ra) and Fatima(ra) two of the great personalities of Islam.

Because of the fact that the issue of Fadak is not a center of focus in Sunni circles, many Sunni youth do not have the details about this event and most haven’t even heard of it. Meanwhile, the Shia youth are trained with propaganda points to assault the unknowing Sunnis with. This imbalance of knowledge leads to a quick “victory” for the Shia propagandists.

The reality, however, is that the Shia version of Fadak is completely biased, contrary to the facts, and yet another typical Taqiyyah-oriented deception and manipulation of history designed to malign Abu Bakr(ra). We find that a fair analysis of Fadak not only absolves Abu Bakr(ra) of all wrong doing, but it also exposes the falsity of the Shia paradigm.

 

Argument 1:

Shiapen stated:

[Quote]

Fadak is a controversial issue that has since the death of Rasulullah (s) created an open wound between the Sunni and Shi’a schools of thought

[End Quote]

Answer:

Shiapen started off their article with a false claim; because Shia school of thought never existed after the death of Prophet Muhammad(saw), not until the ending period Ali’s(ra) Caliphate; Before this there only existed one school of thought upon which all the Sahaba were. The proof for this can be found in one of the most sacred book of shias, Nahjul Balagha:

وَكَانَ بَدْءُ أَمْرِنَا أَنَّا الْتَقَيْنَا وَالْقَوْمُ مِنْ أَهْلِ الشَّامِ، وَالظَّاهِرُ أَنَّ رَبَّنَا وَاحِدٌ (1) ، وَنَبِيَّنَا وَاحِدٌ، وَدَعْوَتَنَا فِي الْإِِسْلاَمِ وَاحِدَةٌ، لاَ نَسْتَزِيدُهُمْ (2) فِي الْإِيمَانِ باللهِ وَالتَّصْدِيقِ بِرَسُولِهِ، وَلاَ يَسْتَزِيدُونَنَا: الْأَمْرُ وَاحِدٌ، إِلاَّ مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمانَ، وَنَحْنُ مِنْهُ بَرَاءٌ! فَقُلْنَا: تَعَالَوْا نُدَاوِ مَا لاَ يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النَّائِرَةِ (3) ، وَتَسْكِينِ الْعَامَّةِ، حَتَّى يَشْتَدَّ الْأَمْرُ وَيَسْتَجْمِعَ، فَنَقْوَى عَلَى وَضْعِ الْحَقِّ مَوَاضِعَهُ. فَقَالُوا: بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ (4) ! فَأَبَوْا حَتَّى جَنَحَتِ (5) الْحَرْبُ وَرَكَدَتْ (6) ، وَوَقَدَتْ (7) نِيرَانُهَا وَحَمِشَتْ (8) . فَلَمَّا ضَرَّسَتْنَا (9) وَإِيَّاهُمْ، وَوَضَعَتْ مَخَالِبَهَا فِينَا وَفِيهِمْ، أَجَابُوا عِنْدَ ذلِكَ إِلَى الَّذي دَعَوْنَاهُمْ إِلَيْهِ، فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا، وَسَارَعْنَاهُمْ (10) إِلَى مَا طَلَبُوا، حَتَّى اسْتَبَانَتْ عَلَيْهِمُ الْحُجَّةُ، وَانْق َطَعَتْ مِنْهُمُ الْمَعْذِرَةُ. فَمَنْ تَمَّ عَلَى ذلِكَ مِنْهُمْ فَهُوَ الَّذِي أَنْقَذَهُ اللهُ مِنَ الْهَلَكَةِ، وَمَنْ لَجَّ وَتَمَادَى فَهُوَ الرَّاكِسُ (11) الَّذِي رَانَ (12) اللهُ عَلَى قَلْبِهِ، وَصَارَتْ دَائِرَةُ السَّوْءِ عَلَى رَأْسِهِ

“In the beginning of our matter, the people of Sham(Muawiya and his supporters) and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman’s blood, and we are innocent from his murder.“ [Nahjul Balagha, vol.3, p.648; letter 58]

Comment: We find here that Ali(ra) confirmed that the beliefs of both the groups was same, and they belonged to same school of thought. He didn’t mention that they differed in faith in Allah or in believing Prophet(saw). This proves that both were from the same faith and they held the same beliefs like that of Ahlesunnah. The Shia school of thought which is completely different to the common School of thought which Ali(ra) mentioned in his letter, didn’t exist.

Similar meaning is deduced from the statement of Ali(ra) that:
من تبرأ من دين عثمان فقد تبرأ من الإيمان
Whoever dissociates from the deen(religion) of Uthman, he has indeed dissociated from Emaan(faith).(Istiab ma’ Isaba, Vol. 3, p. 76)

Secondly, the argument over inheritance of Prophet(saw) was an issue between Sahaba who were from one and same school of thought, i.e Ahlesunnah wal Jama’ah, and it was resolved and sorted out soon, which we shall be proving in our refutation, with the help of Allah.

 

Argument 2:

Shiapen stated:

[Quote]

Fadak is a controversial issue that has since the death of Rasulullah (s) created an open wound between the Sunni and Shi’a schools of thought. The best summary exists from Sahih Bukhari Volume 4, Book 53, Number 325:

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

we read further down in the same Hadith:

Narrated ‘Aisha: “…She used to ask Abu Bakr for her share from the property of Allah’s Apostle which he left at Khaibar, and Fadak, and his property at Medina (devoted for charity). Abu Bakr refused to give her that property and said, “I will not leave anything Allah’s Apostle used to do, because I am afraid that if I left something from the Prophet’s tradition, then I would go astray.” …

Abu Bakr sought to base his decision on two things:

A saying of the Prophet (s)
The action of the Prophet (s)

[End Quote]

Answer:

Even though the difference between Abu Bakr(ra) and Fatima(ra) can be understood as a mere difference of opinion, but it is the sensitivity of Shias in regards to Abu Bakr which causes them to look at things differently, which is the problem for it will be used for the sake of the condemnation of Abubakr Al-Siddique.

If we were to switch the characters in the story (Abu Bakr and Fatima) to two fuqaha(jurists) or two marji’s then both would have their status without any such condemnation or accusation due to intentions, and we’d look at both with respect and appreciation since both have evidences for their arguments, even though one has the stronger evidence. However, in this case it is different because Abu Bakr is an enemy to Shias, thus all evil is from him, and all his opinions are mistakes, and that is how Shias measure these issues. They measure with emotions that cannot be used to settle between any two people, so how can that be used when studying Islamic history and shari’ah?!

The objective person will not be led by emotions, but to truth wherever it may be.

 

Evidences which Confirm Justice of Abu Bakr(ra).

I. Authentic Prophetic Hadith from both Sunni and Shia books confirms Abu Bakr’s Justice.

(1). Property of the Prophet(saw), after him belongs to the leader after him.

Sunni Hadeeth:

We read in “Ithaf al-Khayarah al-Maharah” by al-Bouwaysiri, that
وَقَالَ أَبُو يَعْلَى الْمُوصِلِيُّ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ صَالِحٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ ، عَنِ الْوَلِيدِ بْنِ جُمَيْعٍ ، عَنْ أَبِي الطُّفَيْلِ ، قَالَ : جَاءَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ ، فَقَالَتْ : يَا خَلِيفَةَ رَسُولِ الله صَلَّى الله عَلَيه وسَلَّم ، أَنْتَ وَرِثت رَسُولِ الله أَمْ أَهْلُهُ ؟ قَالَ : بَلْ أَهْلُهُ قَالَتْ : فَمَا بَالُ سَهْمِ رَسُولِ الله صَلَّى الله عَلَيه وسَلَّم ؟ قَالَ : إِنِّي سَمِعْتُ رَسُولَ الله صَلَّى الله عَلَيه وسَلَّم ، يَقُولُ : إِذَا أَطْعَمَ الله , عَزَّ وَجَلَّ , نَبِيًّا طُعْمَةً ، ثُمَّ قَبَضَهُ جَعَلَهُ لِلَّذِي يَقُومُ بَعْدَهُ فَرَأَيْتُ أَنْ أَرُدَّهُ عَلَى الْمِسْلِمِينَ ، فَقَالَتْ : أَنْتَ وَرَسُولُ الله أَعْلَمُ.
Abu Ya`la al-Mousili said: `Abdul-Rahman bin Salih said: Muhammad bin Fudayl said, from al-Walid bin Jumay` (bin `Abdullah), from abi al-Tufayl that he said: Fatima came to Abu Bakr and said: “O successor of Rassul-Allah (SAWS), did you inherit the messenger of Allah or his family?” He said: “His family.” She asked: “Then what of the share of the messenger (SAWS)?” He replied: “I heard the messenger of Allah (SAWS) say: “If Allah the majestic and great gave a prophet a blessing then took his soul, it becomes for the one who took his place after him.” So I decided that I should distribute it among the Muslims.” Fatima told him: “You and the messenger of Allah know best.

Shia Hadeeth:

Similarly, In Al-Kafi we read:

علي بن إبراهيه، عن أبيه، عن ابن أبي عنير، عن حفص بن البختري، عن أبي عبد الله عليه السلاو قال:

الأىفال ما له يوجف عليه بخيل ولا ركاب، أو قوو صالحوا، أو قوو أعطوا بأيديهه، وكل أرض خربة

وبطون الأودية فهو لرسول الله صلى الله عليه وآله وهو للاماو من بعده يضعه حيث يشاء

Abu ‘Abdallah (a.s.) said:”Al-Anfal is such property for the acquisition of which no camels or horses are use and no armed expeditions are undertaken. It is the property that may come as a result of negotiated settlement or certain people would give with their own hands, may come from a barren land or from inside the valleys. Such properties belong to the Messenger of Allah and it will belong to the Imam(leader) after the the Messenger of Allah. The Imam(leader) will spend them as he may consider proper.”(Al Kafi, Chapter The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums, page 186).[Majlisi in Mirat al Uqul vol 6, page 255 graded it as Hasan(good)]

Esteemed Shia scholar Al-Kulayni(author of Al-Kafi) who is considered Thiqatul Islam by Shias, said:

وأما الانفال فليس هذه سبيلها كان للرسول عليه السلام خاصة وكانت فدك لرسول الله صلى الله عليه وآله خاصة، لانه صلى الله عليه وآله فتحها وأمير المؤمنين عليه السلام، لم يكن معهما أحد فزال عنها اسم الفئ ولزمها اسم الانفال وكذلك الآجام(2) والمعادن والبحار والمفاوز هي للامام خاصة

The case of al-Anfal is different. It belongs to the Messenger only. Of such properties was Fadak that belonged to the Messenger of Allah only. It is because he and Amir al-Mu’minin (a.s.) conquered it and there no one else took part. The name al-Fay’ therefore does not apply to it. Al-Anfal applies to it. Similar to al-Anfal are such properties as the marshes, mines, oceans and the wilderness. They all belong to Imam(leader) exclusively.(Al-Kafi, Chapter 130, The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums).

Comment: Thus from Sunni and Shia hadeeth we find that after Prophet(saw) the property given to Prophet, will belong to the successor of Prophet, the leader of Muslims. Since Abubakr(ra) became the Imam(Leader) after Prophet(saw), the property that was granted by Allah to Prophet(saw), became the property of the Leader(i.e Abubakr). And it was upon Abubakr(ra) to manage it in the best possible charitable activities.

Note: Shia scholar Sayyid Sa’eed Akhtar Rizvi states in his book: [Imamate, The Vicegerency of the Prophet] :

[The word Al-Khilafah means ‘to succeed’ and al-khalifah means ‘the successor’. In Islamic terminology al-khilafah and al-khalifah practically signify the same meanings as al-ima’mah and al-ima’m repectively.]

(2). Prophets(as) cannot be inherited.

Sunni ahadeeth:

Narrated Abu Huraira: Allah’s Messenger(saw) said, “My heirs will not inherit a Dinar or a Dirham (i.e. money), for whatever I leave (excluding the adequate support of my wives and the wages of my employees) is given in charity.”(Sahih al-Bukhari,Vol. 4, Book 51, Hadith 37).

We read in Musnad Ahmed:
حدثنا ‏ ‏عبد الوهاب بن عطاء ‏ ‏قال أخبرنا ‏ ‏محمد بن عمرو ‏ ‏عن ‏ ‏أبي سلمة ‏ ‏عن ‏ ‏أبي هريرة ‏
‏أن ‏ ‏فاطمة ‏ ‏رضي الله عنها ‏ ‏جاءت ‏ ‏أبا بكر ‏ ‏وعمر ‏ ‏رضي الله عنهما ‏ ‏تطلب ميراثها من رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقالا إنا سمعنا رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إني لا أورث

‘Fatima came to Abu Bakr and Umar to ask them about her inheritance from the Messenger of Allah (saws). They said: “We heard the Messenger of Allah (saws) say: ‘I am not inherited from.’”(Musnad Ahmad #8435).

Explanation: These reports mean that, there won’t be any inheritance for the heirs of Prophet. So, when Fatima(ra) approached Abubakr(ra) to ask for her inheritance, Abubakr(ra) replied to Fatima(ra) stating the hadeeth of Prophet(saw) that there was no inheritance from Prophet(Saw). These reports are easily reconciled with the previous narrations about the successor of Prophet taking over what is left by Prophet(saw), and he was charged with dividing its produce and spending it in the way Prophet(saw) used to spend.

Shia ahadeeth:

(i).Abu Abdillah (Imam Jafar as-Sadiq) says that Rasulullah(saw) said:..And the Scholars are the heirs of the Prophets; and the Prophets did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.  (Shia book, al-Kafi, vol. 1 p. 42, Regarding the authenticity of this hadith, Allamah Muhammad Baqir Maglisi states in his commentary on al-Kafi, entitled Mirat 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. (Mirat al-Uqul, vol. 1 p. 11]

(ii). Ali ibn Ibrahim narrates from his father, from Hammad ibn Isa, on the authority of [Abdullah ibn Maymun] al-Qaddah that Abu Abdillah [Imam Jafar as-Sadiq] said: RasoolAllah(saw) said: Whoever walks a path seeking therein knowledge, Allah will lead him on a road to Jannah… And the Scholars are the heirs of the Prophets; and the Prophets did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion. (Shia book, al-Kafi, Kitab Fadl al-Ilm, Bab Sifat al-Ilm wa-Fadlihi, hadith no. 2) To this narration Khomeini appends the following remark: 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-Azam, Beirut).

This is can be explained by another Shia hadeeth:

حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن الريان بن الصلت قال سمعت الرضا عليه السلام يقول ما بعث الله عز وجل نبيا الا بتحريم الخمر وان يقر له بان الله يفعل ما يشاء وأن يكون في تراثه الكندر
Ahmad ibn Ziyad ibn Ja’far al-Hamadani – may God be pleased with him – narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Ryan ibn al-Salt that he had heard Al-Reza (s) say, “All the Prophets which the Honorable the Exalted God sent, forbade wine and confessed that God would do whatever He wills. The Prophets (s) would leave behind ‘al-Kondor (chewing gum) as inheritance (implying that they would leave nothing behind).”[Uyun Akhbar al-Reza, Chapter 30, page 630]

Comment: Do we not see that the statement made by Abu Bakr(ra) about Prophets not giving leaving inheritance, is the similar statement that was made by Imam Sadiq(ra) whom the Shia consider to be infallible?  We can atleast say that this authentic Shia Hadeeth can also be explained in a way such as it, first refers only the Scholars as the heirs of Prophets; then it negates the worldly inheritance from Prophet(saw); So it can be said that, because the Prophets did not leave dinars or dirhams as inheritance and left knowledge that is why only the Scholars are the true inheritors of Prophets.

(3). Was Fatima(ra) eligible to recieve the inheritance from Prophet(saw)?

Let us explain this issue to the Shias in a different manner, by some cross referencing of their own hadeeths and their interpretations inorder to know that, “Was Fatima(ra) eligible to receive the inheritance from Prophet(Saw) or not?”.

We find in authentic Shia traditions that Scholars doesn’t inherit worldly possessions from Prophet(saw):

Abu Abdillah (Imam Jafar as-Sadiq) says that Rasulullah(saw) said:..And the Scholars are the heirs of the Prophets; and the Prophets did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.  (Shia book, al-Kafi, vol. 1 p. 42)

Note #1: As per the Shia interpretation of this authentic tradition, Scholars(learned ones) doesn’t inherit worldly possessions from Prophet(saw). They just inherit knowledge. And we have the testimony of Shiapen for this, they state in Chapter 7, {The spiritual inheritors of prophets – This included their successors and the learned Ulema (scholars) since they inherit the knowledge of prophets NOT Dinars and Dirhams [i.e. material possessions]} [Screen shot]

Now, another Shia hadeeth defines that, who are the Scholars(learned ones)?

Saduq in “al-Khisal”:

3-115 حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى، عن الحسن بن علي الوشاء.عن أحمد بن عائذ، عن أبي خديجة عن أبي عبد الله عليه السلام قال:الناس يغدون على ثلاثة عالم ومتعلم وغثاء، فنحن العلماء وشيعتنا المتعلمون وسائر الناس غثاء.
3-115 Muhammad ibn al-Hassan – may God be pleased with him – narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Vasha, on the authority of Ahmad ibn Aez, on the authority of Abi Khadijeh that Aba Abdullah as-Sadiq(as) said, The people can be divided into three groups: the scholars, the seekers of knowledge and the scum. We are the Scholars. Our shia are the seekers of knowledge and the rest of the people are the scum.

It was also narrated in “Basair darajat” p 25 via 4 chains:

حدثنا إبراهيم بن هاشم عن يحيى بن أبي عمران عن يونس عن جميل قال سمعت أبا عبد الله ع يقول يغدوا الناس على ثلاثة صنوف عالم ومتعلم وغثاء فنحن العلماء وشيعتنا المتعلمون وسائر الناس غثاء
حدثني الحسن بن علي عن العباس بن عامر عن سيف بن عميرة عن عمرو بن شمر عن جابر عن أبي عبد الله ع قال إن الناس رجلان عالم ومتعلم وساير الناس غثاء فنحن العلماء وشيعتنا المتعلمون وسائر الناس غثاء
حدثنا محمد بن الحسين بن عبد الرحمن بن أبي هاشم عن سالم عن أبي عبد الله ع قال الناس يغدون على ثلاثة عالم ومتعلم وغثاء فنحن العلماء وشيعتنا المتعلمون وسائر الناس غثاء
حدثني محمد بن عبد الحميد عن سيف بن عميره قال حدثني أبو سلمة قال سمعت أبا عبد الله ع يقول يغدوا الناس على ثلاثة عالم ومتعلم وغثاء فسئلوه عن ذلك فقال نحن العلماء وشيعتنا المتعلمون وسائر الناس غثاء
حدثنا أحمد بن محمد عن الحسن بن علي الوشا عن أحمد بن عايذ عن أبي خديجة عن أبي عبد الله ع قال إن الناس يغدون على ثلاثة عالم ومتعلم وغثاء فنحن العلماء وشيعتنا المتعلمون وسائر الناس غثاء

Note #2: So according to Shia hadeeth, Infallible Shia Imam defines that, Ahlelbayt are the Scholars , their shia are seekers of knowledge, and the rest of the people are scum.

Here three categories of people have been mentioned by Shia Imam:

(i)  Scholars — These are Ahlelbayt, Scholars in regards to this hadeeth means those who have learned the religion. They don’t seek knowledge rather they are a source of gaining knowledge.

(ii)  Shia — Seekers of Knowledge,  who are still learning and acquiring knowledge

(iii) Scum — Non – Shias.

Earlier we proved from the Shia interpretation of authentic Shia hadeeth that, Scholars aren’t eligible to inherit worldly possessions from Prophets. And now we see from another Shia hadeeth that Scholars are Ahlelbayt.

So let us substitute this in the hadeeth which according to Shia interpretation talks about inheritance of Scholars:

As per Note #1: Scholars don’t inherit worldly possession from the prophets, as per authentic Shia hadeeth.

As per Note #2: Ahlebayt are the Scholars, according to Shia Imam.

After substituting the meaning of the Scholars from Note#2 in Note#1, we find that Ahlelbayt are the Scholars(learned ones) and they don’t inherit worldly possessions from the Prophet(Saw).

Hence Fatima(ra) was not eligible to receive inheritance from Prophet(saw). And if she was eligible then the shias will have to declare that Fatima(ra) is from the category seekers of knowledge(shia), not the Scholars(learned ones). That means Shias will have to declare that Fatima(ra) was still a learner and not a learned one.

Secondly, if any Shia dares to say that Fatima(ra) was not from the category of Scholars(i.e those who have learned the religion) but was from the category of Shia(i.e those who are learning the religion), so she was eligible to receive inheritance from Prophet(saw); then we say that since she was NOT from the Scholars(i.e those who have learned religion) but from those who were seeking knowledge then there are chances that she didn’t know about the ruling on inheritance of Prophets, since mistakes from seekers of knowledge are possible. By the way we haven’t come across any Shia who dared to say that Fatima(ra) was NOT from the category of Scholars.

(4). Was Fatima(ra) entitled to receive anything from Fadak?

There can only be two cases:

1-      If the Prophet (saw) had turned this land into a Waqf for the people during his own life, as mentioned in the books of Amwal and Hadith, this means that this land no longer belongs to him, he (saw) only manages how its produce is divided since he is the leader and nothing more, and after him his successor does this job. In this case she doesn’t get anything from it since it’s no longer an inheritance.

2-      If the Prophet (saw) never made it a Waqf, it remains a Fay’ as it was and it remains in his possession, he divides from it and gives to the people as its owner and when he dies his successor in authority continues working this land and using it the same way the Prophet (saw) used it, as a Khalifah must succeed him (saw) in his economic policies and follow his example. In this case she also doesn’t get it as his possessions (saw) are not inherited. What she gets is what the Khalifah gives, Abu Bakr says that Rasul-Allah (saw) permitted his family to eat from this land and so he will continue feeding them as if he (saw) was still alive.

 

(II). Double standards and Injustice of Shias.

It is worth pointing out that the Shias went against their own interpretation that inheritance is something obligatory when they limited the legacy of the Prophet(saw) to Fatimah(ra) only, and claimed that no one inherited from the Prophet(saw) except her. Thus they excluded his other heirs such as his wives and his relatives, contrary to the general meaning of the verses that they usually quote as evidence.

5606 وروى أحمد بن محمد بن أبي نصر، عن الحسن بن موسى الحناط عن الفضيل ابن يسار قال: سمعت أبا جعفر (عليه السلام) يقول: ” لا والله ما ورث رسول الله (صلى الله عليه وآله) العباس ولا على (عليه السلام) ولا ورثته إلا فاطمة (عليها السلام) [2]، وما كان أخذ على (عليه السلام) السلاح وغيره إلا لأنه قضى عنه دينه، ثم قال عليه السلام: وأولوا الأرحام بعضهم أولى ببعض في كتاب الله

Shia scholar As-Sadooq narrated with his chain of narration from Abu Ja’far al-Baqir that he said: “No, by Allah, neither al-‘Abbas, nor ‘Ali, nor any of his heirs except Fatimah(ra) inherited from the Messenger of Allah(saw), The only reason why ‘Ali(ra) took the Prophet’s weapon and other things was to pay off his debts. Then He(as) said: “They relatives are nearer to each other according to the Book of God”. (Man la Yahduruhu alFaqih vol 4, page 261).

Likewise Shia scholar Al-Kulayni, as-Sadooq and at-Toosi narrated, with their chains of narration going back to Imam al-Baqir, that he said: Ali inherited the knowledge of Allah’s messenger and Fatima inherited his property.’ (Al-Kafi, Volume 7 page 86)(Allamah Majlisi declared it Hasan in Mirat al-Uqool, Volume 23 page 32).

Comment: Here we find that, Fatima(ra) has been singled out as the heir of Prophet(saw) in regards to worldly possession and Ali(ra) has been singled out as the spiritual heir to Prophet(saw). Both were sole inheritors of their respective inheritance.

Thus on one hand the Shias argue that Sunnis are not following the Quran in regards to the issue of inheritance, but on the other hand they themselves are violating the laws of inheritance mentioned in Quran, by restricting the supposed inheritance from Prophet(saw) to Fatima(ra) only. They claim that injustice has been done with Fatima(ra) but even they themselves aren’t safe from what they blame others for, since they have done injustice with the other heirs of Prophet(saw), like the wives of Prophet(saw), his uncle, etc.

 

(III). Fadak wasn’t given nor gifted to Fatima(ra).

The Shias claim that Abu Bakr(ra) denied Fatima(ra) her inheritance. Unfortunately for the Shia, the Sunni position on Fadak is a “slam-dunk” because of the fact that the Shia’s own Hadith declares that Prophets do not leave inheritance, thereby completely nullifying the Shia position on the matter. As the Shia often do when they lose an argument, they completely change or switch their position in order to assume a position that will allow them to win said argument. In the case of Fadak, the Shia will suddenly claim that Fadak was given to Fatima(ra) as a gift from the Prophet(saw).

Every authentic authoritative narrative, affirms that Fatima(ra) approached Abu Bakr(ra) seeking Fadak as her inheritance. If Fadak was under the possession of Fatima(ra) during the lifetime of Prophet(Saw) as it was gifted to her, then it would have been widely known to people of Medina, and also to the caretakers of that land, but when Abubakr(ra) demanded the witnesses as per the fabricated reports, Fatima(ra) wasn’t able to bring sufficient number of witnesses, if it was already under her possession then she could have easily brought forth a large number of witnesses.

Moreover, the fabricated reports which Shias quote comes from Sahaba like Abu Sa’eed Khudri(ra) and Abdullah ibn Abbas(ra), which states that fadak was given to Fatima(ra) when the verse 26 of Surah al-Isra was revealed, so if these sahaba were the witness for this, then why weren’t they called by Ali(ra) to give the testimony that Fadak was given to Fatima(ra) by Prophet(saw)? This shows that the ones who fabricated these reports were deprived of common sense.

Hence the fact is that, the Shias might quote strange, obscure, and weak narrations claiming that these are “authoritative Sunni sources”, inorder to claim that fadak was gifted to Fatima(ra), But the truth of the matter is that all of these reports were reported by unreliable and unknown narrators, thus these unreliable reports cannot be used to prove that Fadak was gifted to Fatima(ra).

The renowned Sunni scholar Hammad bin Ishaq (d.267 hijri) said in his expert research on the topic of inheritance in his book “Tarikat al-Nabi”:

فَأَمَّا مَا يَحْكِيهِ قَوْمٌ أَنَّ فَاطِمَةَ عَلَيْهَا السَّلامُ طَلَبَتْ فَدَكَ، وَذَكَرَتْ أَنَّ رَسُولَ اللَّهِ أَقْطَعَهَا إِيَّاهَا، وَشَهِدَ لَهَا عَلِيٌّ عَلَيْهِ السَّلامُ، فَلَمْ يَقْبَلْ أَبُو بَكْرٍ شَهَادَتَهُ لأَنَّهُ زَوْجُهَا، فَهَذَا أَمْرٌ لا أَصْلَ لَهُ وَلا تَثْبُتُ بِهِ رِوَايَةٌ

[As for what some folks say regarding Fatimah (as) asking for Fadak and claiming that it was a gift and `Ali (as) giving his account as a witness, then Abu Bakr rejected his testimony for he was her husband; this matter is baseless and not established from any reliable narration.]

A point worth mentioning is that, these fabricated reports keep giving this fictitious scenario, a new turn. Take this example for instance from Tabaqat ibn Sa`d:

أَخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ، أَخْبَرَنَا هِشَامُ بْنُ سَعْدٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ عُمَرَ، يَقُولُ: لَمَّا كَانَ الْيَوْمُ الَّذِي تُوُفِّيَ فِيهِ رَسُولُ اللَّهِ  بُويِعَ لأَبِي بَكْرٍ فِي ذَلِكَ الْيَوْمِ، فَلَمَّا كَانَ مِنَ الْغَدِ جَاءَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ مَعَهَا عَلِيٌّ، فَقَالَتْ: مِيرَاثِي مِنْ رَسُولِ اللَّهِ أَبِي  ! فَقَالَ أَبُو بَكْرٍ: أَمِنَ الرِّثَّةِ أَوْ مِنَ الْعُقَدِ؟ قَالَتْ: فَدَكُ وَخَيْبَرُ وَصَدَقَاتُهِ بِالْمَدِينَةِ أَرِثُهَا كَمَا يَرِثُكَ بَنَاتُكَ إِذَا مِتَّ !، فَقَالَ أَبُو بَكْرٍ: أَبُوكِ وَاللَّهِ خَيْرٌ مِنِّي، وَأَنْتِ وَاللَّهِ خَيْرٌ مِنْ بَنَاتِي، وَقَدْ قَالَ رَسُولُ اللَّهِ: ” لا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ “. يَعْنِي هَذِهِ الأَمْوَالَ الْقَائِمَةَ، فَتَعْلَمِينَ أَنَّ أَبَاكِ أَعْطَاكِهَا، فَوَاللَّهِ لَئِنْ قُلْتِ نَعَمْ لأَقْبَلَنَّ قَوْلَكِ وَلأُصَدِّقَنَّكِ ! قَالَتْ: جَاءَتْنِي أُمُّ أَيْمَنَ فَأَخْبَرَتْنِي أَنَّهُ أَعْطَانِي فَدَكَ، قَالَ: فَسَمِعْتِهِ، يَقُولُ هِيَ لَكِ؟ فَإِذَا قُلْتِ قَدْ سَمِعْتُهُ فَهِيَ لَكِ، فَأَنَا أُصَدِّقُكِ، وَأَقْبَلُ قَوْلَكِ، قَالَتْ: قَدْ أَخْبَرْتُكَ مَا عِنْدِي
This states that Abu Bakr told Fatimah that if this land was hers he was willing to give it to her, he tells her: “If you say so I will give it to you and believe you.” So what’d she say? She said: “Umm Ayman came to me and informed me that Prophet(saw) gave me Fadak.” Can anyone believe this? Fatimah didn’t know this, it was Umm Ayman who came and told her this. Anyways the first narrator is a very unreliable historian, followed by a second narrator who has some weakness in his Hadith.

On the contrary we have ahadeeth where, Prophet(saw) refused to give Fadak to Fatima(ra).

Abu dawood Book 19, Number 2966: Narrated Umar ibn AbdulAziz: Al-Mughirah(ibn Muqsim) said: Umar ibn AbdulAziz gathered the family of Marwan when he was made caliph, and he said: Fadak belonged to the Apostle of Allah (saw), and he made contributions from it, showing repeated kindness to the poor of the Banu Hashim from it, and supplying from it the cost of marriage for those who were unmarried. Fatimah asked him to give it to her, but he refused. That is how matters stood during the lifetime of the Apostle of Allah(saw) till he passed on (i.e. died). When AbuBakr was made ruler he administered it as the Prophet (saw) had done in his lifetime till he passed on. Then when Umar ibn al-Khattab was made ruler he administered it as they had done till he passed on. Then it was given to Marwan as a fief, and it afterwards came to Umar ibn AbdulAziz. Umar ibn AbdulAziz said: I consider I have no right to something which the Apostle of Allah (saw) refused to Fatimah, and I call you to witness that I have restored it to its former condition; meaning in the time of the Apostle of Allah(saw).

Similarly from another route:
وحدثني عمرو الناقد، قال حدثنى الحجاج بن أبى منيع الرصاقى عن أبيه، عن أبى برقان أن عمر بن عبد العزيز لما ولى الخلافة خطب فقال: إن فدك كانت مما أفاء الله على رسوله ولم يوجف المسلمون عليه بخيل ولا ركاب.
فسألته إياها فاطمة رحمها الله تعالى فقال: ما كان لك أن تسأليني وما كان لى أن أعطيك.
فكان يضع ما يأتيه منها في أبناء السبيل.
ثم ولى أبو بكر وعمر وعثمان وعلى رضى الله عنهم، فوضعوا ذلك بحيث وضعه رسول الله صلى عليه وسلم.
ثم ولى معاوية فأقطعها مروان بن الحكم، فوهبها مروان لابي ولعبد الملك فصارت لى وللوليد وسليمان.
From `Umar bin `Abdul-`Aziz that when he got the Khilafah, he delivered a sermon saying: Fadak was a Fay’ from Allah to his Prophet (saw) and the Muslims never rose to battle in order to obtain it. Then Fatima may Allah have mercy on her asked him (saw) for it, so he (saw) told her: “It is not for you to ask me and it is not up to me to give you.” Then he (saw) used to spend its produce on the stranded travelers and such. Then when Abu Bakr and `Umar and `Uthman and `Ali may Allah be pleased with them were in authority, they spent the produce the same way Rasul-Allah (saw) spent it, then Mu`awiyah received authority and he placed it with Marwan bin al-Hakam, who offered it to my father and my uncle `Abdul-Malik, later it was handed to me and to al-Walid and Sulayman. (Futouh al-Buldan by Baladhuri the Persian).

Comment: As we can see, the Prophet(saw) himself never gave it to her, why would he? When he denied her things that were even smaller!

Moreover, we read:
قال أبو بكر وحدثنا أبو زيد قال : حدثنا عمرو بن مرزوق ، عن شعبة ، عن عمرو أبن مرة ، عن أبى البخترى قال : قال لها أبو بكر لما طلبت فدك : بأبى أنت وأمى ! أنت عندي الصادقة الامينة ، إن كان رسول الله صلى الله عليه وسلم عهد إليك في ذلك عهدا أو وعدك به وعدا ، صدقتك ، وسلمت إليك فقالت : لم يعهد إلى في ذلك بشئ ولكن الله تعالى يقول : (يوصيكم الله في أولادكم) (2) ، فقال : أشهد لقد سمعت (3) رسول الله صلى الله عليه وسلم يقول : (إنا معاشر الانبياء لا نورث)
Al-Jawhari reports from Abu Zaid [Umar bin Shabbah the author of Tareekh al-Madinah] from ‘Amr bin Marzooq from Shu’bah from ‘Amr bin Murrah from Abu al-Bakhtari: Abu Bakr said to her(Fatima) when she demanded the Fadak, “May my father and mother be sacrificed for you! You are truthful and trustworthy near me. If the Messenger of Allah(saw) provided you something (of Fadak) or had promised you something I will affirm it and will handle it to you.” She replied, “The Messenger of Allah did not entrusted me anything regarding it but Allah the Exalted has said (Allah commands you regarding your children).” He said, “I bear witness that I heard him saying (we are the group of Prophets we do not inherit).” (Sharah Nahjul balagha,Ibn Abil Hadeed , vol 16, no. 228).

Comment: From the above report, we find that Fatimah(ra) denied fadak being a gift when questioned by Abu Bakr(ra).

Now, let us quote a Shia report regarding Fadak being a Gift to Fatima(ra) by Prophet(Saw).

Sharh Nahjul Balagha by Shia scholar Kamal al-Deen Maytham bin ‘Ali bin Maytham al-Bahrani, vol 5 page 315.

“كمال الدين ميثم بن علي بن ميثم البحراني “

و أما ما سوى ذلك فإني سمعت رسول الله صل الله عليه و سلم يقول : إنا معاشر الأنبياء لا نورث ذهبا و لا فضة و لا أرضا و لا عقارا و لا دارا ولكنا نورث الإيمان و الحكمة و العلم و السنة, و قد عملت بما أمرني و سمعت, فقالت: إن رسول الله صلى الله عليه و سلم قد وهبها ليقال فمن يشهد بذلك ، فجاء علي ابن أبي طالب فشهد بذلك ، وجاءت أم أيمن فشهدت أيضا ، فجاء عمر بن الخطاب وعبد الرحمن بن عوف فشهدا ان رسول الله صلى الله عليه وسلم كان يقسمها ، فقال أبو بكر : صدقت يا ابنة رسول الله وصدق علي ، وصدقت أم أيمن ، وصدق عمر وصدق عبد الرحمن وذلك ان مالك لأبيك ، كان رسول الله يأخذ من فدك قوتكم ويقسم الباقي ويحمل منه في سبيل الله ، فما تصنعين بها ، قالت : اصنع بها كما كان يصنع بها أبي قال : فلك علي ان اصنع كما كان يصنع أبوك . فرضيت بذلك و أخذت العهد عليه به
After the conversation in which Abu Bakr (ra) explains what belongings of Rassul-Allah(saw) he offered to ‘Ali (ra) (e.g his sword and his mule) he continues by saying:

“As for the rest (of the belongings) I had heard Rassul-Allah(saw) saying: We the prophets do not give gold or silver or land or estate or house as inheritance but what we leave is belief and wisdom and knowledge and Sunnah, Abu Bakr says: And I did what he ordered and I obeyed. Fatima said: The Prophet(saw) has given it to me as a gift.
Abu Bakr said: Who bears witness to this? So both ‘Ali and Umm Ayman were witnesses of this however ‘Umar and ‘Abdul-Rahman ibn ‘Awf  bore witness that Rassul-Allah(saw) used to divide the shares of this land (between needy Muslims), after hearing this Abu Bakr said: You speak truth O daughter of Rassul-Allah(saw), you speak truth O ‘Ali, you speak truth O Umm Ayman, you speak truth O ‘Umar and you speak truth O ibn ‘Awf that your wealth (O Fatima) is your father’s, He(saw) used to take your needs from the land and he used to divide the rest and distribute it in the name of Allah, so what will you (Fatima) do with it? she said: I do with it as my father used to do, He said: I promise you to also do with it as your father used to do. So she was pleased with this and she took an oath from him.”

The Hadith is also found in the shia book “al-Sahih min Sirat al-Imam ‘Ali” otherwise known as “Al-Murtada min Sirat al-Murtada” volume 10 page 182 by sayyed ja’afar murtada al-’amili.

Comment: This narration from Shia book which is hujjah upon Shias, is clear that Fatima(ra) was eventually pleased with AbuBakr(ra) and Abubakr(ra) didn’t do any kind of oppression on Ahlebayt as the Shias claim, Rather the decision of Abubakr(ra) was affirmed by Fatima(ra). Thus the issue was sorted out, so why do the Shias raise objections?  The Shias claim of Fadak being a gift doesn’t serve their purpose.

 

(IV). Why didn’t Ali(ra) give the supposed inheritance from Prophet(saw) to the heirs of Prophet(saw), such as wives of Prophet(saw) and other relatives of Prophet(saw), when he became the Caliph?

When Ali(ra) became Caliph, he did not revoke the decision of Abu Bakr(ra) regarding the properties left by Prophet(saw). What stopped Ali(ra) from doing this? Why are the Shia against Abu Bakr(ra) when Ali(ra) upheld the same decision? The answer for these questions is quite simple for Ahlesunnah, we say that Ali(ra) followed the Sunnah of Prophet(saw) and the Caliphs before him.

When Ali(ra) became the Caliph he was approached about returning Fadak. Ali’s reply(ra) was:

إ ن الأمر لما وصل الأمر إلى علي ابن أبي طالب كلّم في رد فدك ، فقال : ” إني لأستحيي من الله أن أرد شيئاً منع منه أبو بكر وأمضاه عمر
“I am ashamed before Allah to overturn something that was prohibited by Abu Bakr and (same decision)continued by Umar.” (Ibn Abil Hadid, Sharh Nahj al-Balaghah, vol. 4 p. 130)

Infact, Ali(ra) followed the Sunnah of the first three righteous Caliphh.

كان أبو بكر يأخذ غلتها فيدفع إليهم منها ما يكفيهم ويقسم الباقي وكان عمر كذلك ثم عثمان ثم كان على كذلك
Abu Bakr would send the produce of Fadak to Ahlel bayt, as much was enough for them , and would distribute the rest (amongst the needy) , and same did Umar, and after him, Uthman, and after him Ali.
(Sharh nahjul balagha, Ibn Abil hadeed, Vol. 2 ,p. 292
It has also been recorded by :
Sharh nahjul balagha, ibn maitham, Vol. 5, p. 107
Durr al najafia, Sharh nahjul balagha, p. 332
Sharh Nahjul balagha, by Faizul Islam Ali Naqi, Vol. 5, p. 920).

Shaykh of shias al-Murtada in his book “ash-Shafi fil Imama” (4/92) brought this report:

ان الامر لما انتهى الى امير المؤمنين عليه السلام – اي علي رضي الله عنه – ترك فدك على ماكانت عليه – أي في عهد ابي بكر وعمر رضوان الله عليهما – ولم يجعلها ميراثا ولد فاطمة عليها السلام

When ruling passed to commander of faithful, alaihi salam  (meaning Ali), he left Fadak in the same place it was upon, and he didn’t make it inheritance to the children of Fatima. [“ash-Shafi fil Imama” (4/92)]

Ishaq ibn Hammad writes in al-Tarikah:

ثُمَّ مَلَكَ الأَمْرَ، فَلَمْ يُخَالِفْ أَفْعَالَهُمْ فِي فَدَكَ، وَسَهْمُ ذَوِي الْقُرْبَى فِي جَمِيعِ أَحْكَامِهِمْ

[Then `Ali recieved authority over this affair, but he never opposed their policy in Fadak, nor when it came to the share of the close relatives.]

Ibn Taymiyah said: “Ali(ra) was appointed caliph after Uthman(ra), and Fadak and other property came under his control, and he did not give any part of them to any of the children of Fatimah(ra) or to any of the wives of the Prophet(saw) or to any of the sons of al-‘Abbas. If there was any injustice and he was able to remove it, that would have been easier for him than fighting Mu’awiyah and his armies. Do you think he would have fought Mu’awiyah, with all the bad consequences that resulted from that, and not given these people a little wealth, which was much easier for him to do?”.(Minhaj al-Sunnah vol 6, page 347).

Al-Qurtubi said: “When ‘Ali(ra) became caliph, he did not change its(charity of Prophet) status from the way it had been at the time of Abu Bakr(ra), ‘Umar(ra) and ‘Uthman(ra). He never tried to take possession of it(charity of Prophet) or to take a share of it; rather he managed it in the way it had been managed before. Then it came under the control of Hasan ibn’Ali, then Husayn ibn Ali, then ‘Ali ibn al-Husayn, then al-Husayn ibn al-Hasan, then Zayd ibn al-Husayn, then Abdullah ibn al-Husayn, then the Abbasids got control of it, according to what was stated by Abu Bakr al-Burqani in his Saheeh.” They are senior figures of Ahlalbayt (may Allah he pleased with them) and are held in high esteem by the Shia and their scholars. It is not narrated from any of them that they took possession of it or inherited it or passed it on as an inheritance. If what the Shia say is true, then ‘Ali(ra) or another member of Ahl al-Bayt would have kept it when they got control of it.(Al-Mufhim, vol 3, page 564).

What is also interesting is that Hasan(ra)–who was also Caliph for a short duration–also did not return Fadak or the supposed inheritance from Prophet(saw) to the heirs of Prophet(saw)! He did not claim it for himself, nor did he distribute it to the other inheritors from Fatima’s lineage(ra), nor to the wives of Prophet(saw) nor to other relatives who deserved it; and thus the chain of unjust transgressions still continues!

Is this something Shias would accept and say?! Or would they rather say as Ahl Al-Sunnah say about this matter, that Prophet(saw) didn’t offer inheritance [to begin with], thus no one was unjust and no one was treated unjustly. The Shia allegations against Abu Bakr(ra) are baseless, since he was following orders from Prophet Muhammad(ra) and his decision was upheld by Ali(ra) during his Caliphate. If the Shia want to lay blame on Abu Bakr(ra) for using Fadak as a charitable property, then the Shia should also accuse Ali(ra) since he did the same thing during his Caliphate.

There was a consensus among the Rightly Guided Caliphs concerning this issue, and the Abbasid caliph Abu al-‘Abbas as-Saffah used this consensus as evidence against some of those who debated with him concerning this issue.

Ibn al-Jawzi said in Talbees Iblees: “We narrated from as-Saffah that he addressed the people one day, and a man who was one of the descendants of ‘Ali(ra) stood up and said: ‘O Amir al-Mu’rnineen, help me against those who have wronged me.’ He said: ‘Who has wronged you? He said: ‘I am one of the descendants of ‘Ali(ra) and the one who wronged me was Abu Bakr(ra) when he took Fadak from Fatimah.’ As-Saffah said: ‘Did he persist in wronging you? The man said: ‘Yes.’ He said: ‘Who succeeded him?’ The man said: ‘ ‘Umar.’ He said: ‘Did he persist in wronging you?’ The man said: ‘Yes.’ He said: ‘Who succeeded him?’ The man said: “Uthman.’ He said: ‘Did he persist in wronging you?’ The man said: ‘Yes.’ As-Saffah said: ‘Who succeeded him?’ And the man began turning around as if he was looking for an escape route(because Ali succeeded Uthman). (Talbees Iblees, page 135).

 

(V). Opinion of Ahlelbayt regarding the decision of Abubakr(ra).

Here is the view of an esteemed member of Ahlelbayt, Zaid bin Ali bin al-Hussein(rah) the great grandson of Fatima(ra):

عن فضيل بن مرزوق قال : قال زيد بن علي بن الحسين : أما أنا فلو كنت مكان أبي بكر رضي الله عنه لحكمت بمثل ماحكم به أبوبكر عليه السلام في فدك [ حسن ] .

From Fudayl bin Marzouq that he said: Zaid bin Ali bin al-Hussein(rah) said: As for me, If I were in the place of Abu Bakr may Allah be pleased with him I would have ruled the same as he did regarding the land of Fadak. (Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Darqutni)
Grading: Hasan(good).

Abu al-‘Abbas Al-Qurtubi(rah) also narrated that there was consensus among Ahl al-Bayt, starting with ‘Ali(ra) and his sons after him, then the sons of al-‘Abbas, in whose hands was left the charity of the Messenger of Allah(saw). They did not think that they had the right to possess it; rather they spent it for the sake of Allah(swt).

Al-Qurtubi said: “When ‘Ali(ra) became caliph, he did not change its status from the way it had been at the time of Abu Bakr, ‘Umar and ‘Uthman (may Allah be pleased with them). He never tried to take possession of it or to take a share of it; rather he managed it in the way it had been managed before. Then it came under the control of Hasan ibn’Ali, then Husayn ibn Ali, then ‘Ali ibn al-Husayn, then al-Husayn ibn al-Hasan, then Zayd ibn al-Husayn, then Abdullah ibn al-Husayn, then the Abbasids got control of it, according to what was stated by Abu Bakr al-Burqani in his Saheeh.” They are senior figures of AhlalBayt (may Allah he pleased with them) and are held in high esteem by the Shia and their scholars. It is not narrated from any of them that they took possession of it or inherited it or passed it on as an inheritance. If what the Shia say is true, then ‘Ali(ra) or another member of Ahl al-Bayt would have kept it when they got control of it.(Al-Mufhim, vol 3, page 564).

 

(VI). Scholarly views regarding the reports mentioning the anger of Fatima(ra).

1. Maulana Muhammad Nafi’ after referring to 15 different works of Hadith and history has stated that, he found 36 narrations with the mention of Sayyidah Fatimah’s(RA) question for what she initially understood as her right from Abu Bakr(RA). 11 of those 36 that are narrated from companions other than Aisha(RA) and do not involve Ibn Shihab al-Zuhri as a narrator. None of those 11 has any word about the anger of Sayyidah Fatimah(RA). Out of the 25 that come from ‘Aisha(RA) through al-Zuhri alone, 9 are such that have no indication of the kind either. The remaining 16 do have the words under consideration but as said all these come through one narrator Ibn Shihab al-Zuhri. Out of these 16, there are 6 that clearly have the قال i.e. “He said” thing mentioned above.(Ruhama-u-Baynahum, Makkah Books, Lahore, vol.1 pp. 126-130)

2. Maulana Hafiz Maher Muhammad Mianwalvi in his book  “Tuhfa Imamiya” page 183 wrote:
“The number of hadith which mention about Hazrat Fatima(ra) demand for share of the Fadak land are fifteen in number. There are five hadith in Sahih Bukhari, two hadith in Sahih Muslim, two hadith in Ibn Tirmidhi, four hadith in Sunan Abi Dawood, and one hadith in Sunan Nisai. The word “anger” is only mentioned in the Hadith transmitted from Hazrat Aisha(ra). It is not mentioned in the Hadith narrated from other companions like Hazrat Abu Huraira, Hazrat Um Hani, etc. Further the hadith narrated from Hazrat Aisha is of two types, one type mentions the word “anger” while the other type does not mention “anger”. The hadith which mention the word “anger” are all narrated by Ibn Shahab Zuhri[well known for his interpolation of statements]. This means that after Hazrat Abu Bakr(ra) had mentioned the reason for not giving Hazrat Fatima(ra) the share in Fadak, the latter had become silent after being satisfied. The narrator(Zuhri) equated “silence” to “anger” and added the words to the hadith. This is also known as Mudraj in Hadith sciences. “An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated). Such an addition may be found in the beginning, in the middle, or at the end, often in explanation of a term used”.

3. Sufi Scholar, Dr. Muhammad Tahir ul Qadri held the same view, and considered those words to be interpolation of Zuhri, and rejected the view of Zuhri. As found in his lecture series refuting Shiism.

Ironically, according to Shia hadeeth, Fatima(ra) was angry with Muhajireen and Ansar, so her anger was not restricted to Abubakr(ra) alone.

Suwaid Ibn Ghafleh said:”When Fatima was inflicted with her illness, the women of the Muhajireen and Ansar gathered around her and said: ‘How are you doing, daughter of Allah’s Messenger?’ Fatima praised Allah, prayed for her father and said: “I have become, by Allah, to have feelings of resentment for your world, detesting your men; I have casted them after testing them, hated them after examining them”. (Ma’ani al-Akhbar vol 2, page 402, Dala’il al-Imamiya, page 41)

So now if this Shia report is supposedly considered, then according to the Shia logic, all Ansar and Muhajireen were doomed, but on the contrary Allah(swt) said in Quran that Allah(swt) is well pleased with Ansar and Muhajirin and those who followed them.

Allah(swt) said: And the foremost to embrace Islam of the Muhajirin and the Ansar and also those who followed them exactly(in faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.(9:100).

Thus, we leave it upon the objective readers to decide, whether they believe the corrupted and manipulated Shia version about those with whom Fatima(ra) was supposedly angry, or the words of Almighty Allah.

 

(VII). Is Fatima (ra) the only person whose anger, angers Allah’s Messenger(saw), and whose hurting, hurts Allah’s messenger(saw) ?

Is it that the Prophet (saw) doesn’t gets angry if someone angers his other family members and companions? Isn’t he(saw) hurt if someone hurts his other family members and close friends? Or does he not care if they get hurt?

Here is the answer for the rational and objective readers.

(i). We read in an authentic Shia hadeeth:

محمد بن يعقوب عن علي بن ابراهيم عن ابيه عن ابن محبوب عن علي بن رئاب عن عبد صالح عليه السلام قال، ادع بهذا الدعاء في شهر رمضان مستقبل دخول السنة
. . .

اللهم صل على القاسم والطاهر ابني نبيك، اللهم صل على رقية بنت نبيك والعن من آذى نبيك فيها، اللهم صل على ام كلثوم بنت نبيك والعن من آذى نبيك فيها، اللهم صل على ذرية نبيك،

(source)

Muhammd b. Ya’qub from ‘Aliy b. Ibrahim from his father from ibn Mahbub from ‘Aliy b. Râ’ib from Abd Salih (peace be upon him) he said: Call with this prayer in the month of Ramadan in the future with the entrance of the year: O Allah send your blessings upon Qâsim and Tâhir sons of your Prophet, O Allah send your blessings upon Ruqayyah daughter of your prophet and curse those who hurt your Prophet through her, O Allah send your blessings upon Umm Kulthûm daughter of your Prophet and curse those who hurt your Prophet through her… [Tahdhib al-Ahkam, Vol. 3, Pg. 106-122]

Comment: So Prophet(saw) isn’t just hurt with the hurting of Fatima(ra) but also from the hurting of his other daughters. And ironically a portion of Shias hurt Prophet(saw) and his daughters by claiming that they weren’t his biological daughters. Hence what should be the ruling on such Shias which encompasses lay Shias as well as Shia scholars.?

(ii). We read in Shia hadeeh:

قال (صلى الله عليه وآله) أيضا: من آذى مؤمنا فقد آذاني، ومن آذاني فقد آذى الله عز وجل، ومن آذى الله فهو ملعون في التوراة والإنجيل والزبور والفرقان (مشكاة الأنوار – علي الطبرسي – الصفحة ١٤٩)

Prophet(saw) said: He who hurts a believer, he has hurt me. And one who hurts me has hurt Allah. And the one who hurts Allah is accursed as per Tawrah, Injeel, Zuboor, and Quran(Mishkat al-Anwaar, by Ali Tabrasi, page 149)

Comment: So how will the Shia understand this hadeeth?, Because often believers hurt their fellow believers. Will the Shia understand this tradition in the same way they interpret the hadeeth about hurting Fatima (ra)?

(iii). In another Shia hadeeth we read:

The Holy Prophet (S) said “One who hurts his parents, hurts me and one who hurts me has hurt Allah. And the one who hurts Allah is accursed.” (Mustadrak ul-Wasa’il) [Source: Greater sins, by Ayatollahul-Uzma Dastaghaib page 160]

(iv). Narrated Abu Ad-Darda: There was a dispute between Abu Bakr and `Umar, and Abu Bakr made `Umar angry. So `Umar left angrily. Abu Bakr followed him, requesting him to ask forgiveness (of Allah) for him, but `Umar refused to do so and closed his door in Abu Bakr’s face. So Abu Bakr went to Allah’s Apostle while we were with him. Allah’s Apostle (saw) said, “This friend of yours must have quarrelled (with somebody).” In the meantime `Umar repented and felt sorry for what he had done, so he came, greeted (those who were present) and sat with the Prophet (saw) and related the story to him. Allah’s Apostle became angry and Abu Bakr started saying, “O Allah’s Apostle! By Allah, I was more at fault (than `Umar).” Allah’s Apostle said, “Are you (people) leaving for me my companion? (Abu Bakr), Are you (people) leaving for me my companion? When I said, ‘O people I am sent to you all as the Apostle of Allah,’ you said, ‘You tell a lie.’ while Abu Bakr said, ‘You have spoken the truth .”( Sahi bukhari Volume 6, Book 60, Number 164)

Comment: Above we see that the Prophet (saw) became angry NOT for the anger of Abu Bakr (ra) but for something much less than the anger of Abu Bakr (ra). Question for the Shias is that, do they accept that Allah became angry for the anger of Abu Bakr (ra)?

(v). Not only that, the Prophet (saw) also becomes extremely angry for the weak and the elderly. We read in al-Bukhari:

Narrated Abu Mas’ud: A man came and said, “O Allah’s Apostle! I keep away from the morning prayer because so-and-so (Imam) prolongs it too much.” Allah’s Apostle became furious and I had never seen him more furious than he was on that day. The Prophet said, “O people! Some of you make others dislike the prayer, so whoever becomes an Imam he should shorten the prayer, as behind him are the weak, the old and the needy.”(Bukhari)

(vi). Prophet Muhammad(saw) said: “Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.”( Saheeh” al-Bukhari #2620).

Comment: Would the Shia understand these ahadeeth in the same way they understood the hadeeth about hurting or anger of Fatima (ra)?.

 

Special Appeal to Jafaris:

Whilst all our articles are aimed at refuting the propaganda spread by popular Shia-websites and inviting Shias to the truth, as is the case here we have decided to make a special appeal to Shias who claim to be Jafaris(i.e the descendants of Imam Ja’far al-Sadiq). Our experience with the Jafari Shia is that they enjoy immense respect in their communities. O Jafari Shiah! All this respect and honour that you have attained is based on the reason, “your lineage to Imam Ja’far al-Sadiq(ra)”. If your blood was(you were) not linked to Imam Ja’far al-Sadiq(ra) you would not have attained the respect that you have today. But the fact most of you aren’t aware of is that, the blood of Imam Ja’far al-Sadiq(ra) himself, was linked to Abu Bakr as-Siddiq(ra), which implies that even you are linked to Abu Bakr as-Siddiq(ra). On his mother’s side Imam Ja’far(ra) was the great-great-grandson of Abu Bakr, and thus he was the first among the Ahl al-Bayt who combined in his person descent from Abu Bakr(ra) as well as from Ali(ra), this was one of the reason He attained such high respect and honour.

Imam Jafar’s(ra) mother Umm Farwa was the daughter of Al-Qasim bin Muhammad bin Abi Bakr. Thus out of this historical marriage and an example of close ties between family of Abubakr and Ahlelbayt, Imam Jafar(ra) was born. We read in Shia books:

بحار الأنوار للعلامة المجلسي الجزء 29 صفحة 650.
ابن محمد بن أبي بكر الصديق ، وأمها : أسماء بنت عبد الرحمن بن أبي بكر الصديق ،
ولذلك قال جعفر عليه السلام : ولقد ولدني أبو بكر مرتين . وانظر : إحقاق الحق 1 / 64 و 66 – 67 . فلفظ.
Bihar al Anwar by al Majlisi 29/650:
“Ibn Muhammad bin abu bakr al Siddiq, her mother: Asmaa bint Abdul Rahman bin Abu bakr al Siddiq, for this Ja’far said: I was born twice of Abu Bakr, look in Ihqaq al Haqq 1/66,64,67″

In “Kasfhul ghumma” Shia scholar Arbili quoted al-Hafith Abdulaziz, which said: Ja’far ibn Muhammad ibn Ali ibn al-Hussain ibn Ali ibn Abu Talib (a), as-Sadiq, his mother was Umm Farwa bint al-Qasim ibn Muhammad ibn Abu Bakr as-Siddiq(ra), and her mother was Asma bint Abdurrahman ibn Abu Bakr as-Siddiq, and due to that Jafar said: “Abu Bakr as-Siddiq born me twice”.

It is an undeniable fact that Jafaris are linked to Abu Bakr as-Sideeq(ra), So Shias who claim to be descendants of Ja’far al-Sadiq(ra) don’t you think that your grandfather, Abu Bakr as-Sideeq(ra) deserves respect and justice from your side? Can’t you view the stance of Abubakr(ra) on inheritance of Prophet(saw) and Fadak, in an objective and unbiased way, knowing the fact that many lies and fabrications has been spread by enemies of Islam against your grandfather Abu Bakr as-Sideeq(ra)?

Just imagine, how will you face Imam Jafar as-Sadiq(ra) on the Day of Judgement, when despite your lineage and his lineage to Abu Bakr(ra), you hated Abubakr(ra) and bore enmity with him. Infact, Imam Jafar(ra) has already declared his disassociation with such people. We read:

عن سالم بن أبي حفصة قال : قال لي جعفر بن محمد : ياسالم أيسب الرجل جده ؟ أبوبكر رضي الله عنه جدي ، لانالتني شفاعة محمد صلى الله عليه وسلم يوم القيامة إن لم أكن أتولاهما وأبرأ من عدوهما . [ حسن ] .
Salim bin abi Hafsa said: Ja’afar bin Muhammad told me: “Ya Salim would a man insult his grandfather? Abu bakr(ra) is my grandfather, may the intercession of Muhammad(saw) never reach me on the day of Judgement if I wasn’t loyal to them and didn’t disassociate myself from their enemies.” (Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by al-Darqutni).
Grading: Hasan.

What a Shame for such people! Hence we request Jafaris to, view and judge the stance of your grandfather, Abubakr(ra) which we presented in our article, in an objective, unbiased and just manner; And you will InshaAllah fall on a line where you will love and respect all these beloved servants of Allah and none of them will declare disassociation with you.

Lastly, do not forget the command of Allah(swt) in Quran: {O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do} [Al-Maeda 5:8]

4 thoughts on “1. Sunni Answers to Shiapen’s article on Fadak and inheritance of Prophet(saw) – “Chapter One”

  1. You have mentioned Hazrat Ali (as) letter no 58 please also explain letter no 64.Muhammad bin Abu bakr was the adopted Son of Hazrat Ali (a.s) after he married widow of Abu Bakr (ra) and was great follower of Ali (as). He was brutally killed by Muawiyah’s army.

    • Brother letter #64 was written BEFORE the Battle of Siffin took place between Ali(as) and Muawiya(as), as its apparent from its content. Letter #58 was written AFTER battle of Siffin as the title of this Letter itself shows{Letter #58 Written to the people of various localities describing what took place between him and the people of Siffin}. Hence it shows that the view of Ali(as) changed after he encountered people of Siffin, and worthy to mention is the later view not the former one. If you believe that Letter #58 was written prior to Letter #64 then please present the reason behind it.

  2. Then why did Al-umar ibn khattab sought the permission from Ayesha for his burial in her hujra(room) where prophet is buried.?? If the property of prophet was not to be inherited then why did he sought permission.??
    If Prophet do inherited then either of Abubakr or Umar were on the wrong path.

    • The house in which Ayesha(ra) lived was her own house, from the time of Prophet(saw). So she didn’t inherit this house from Prophet(saw). This is the reason Umar(ra) sought permission from her, for his burial.

      Muhib ad-Deen at-Tabari refutes the Shia argument stating:

      The shias hold (opinion) that a Prophet’s property is also inherited and the houses (of the wives) were inherited by the wives of Prophet(saw). This contention is false and even if that was so they would have got only one eight share. Sayidah Fatimah would have got half share while the remaining would have gone to the asbah (relatives on the father’s side). However, we come across no evidence of any of these members having received a share of having waived his or her share, or permission sought from any of the asbah to bury Sayydina Umar (in the house of Aisha), or to enclose the houses in the mosque.

      Further it is also baseless to say that the houses didn’t belong to prophet’s(saw) wives but they only had the right to stay there. We do know that Sayyidah Sawdah had left her house for Sayydidah Aisha and Sayyidah Safiyah’s house was sold by her heirs. Sayyidah Aisha had also sold her house with the stipulation that she would reside there as long as she was alive.

      Most of the scholars contend that the houses belonged to the wives of the prophet(saw) and they had not inherited them. (”as-Samtu Thamin fi manaqib Ummahat al-Muminin” (p 27), by Muhib ad-Deen at-Tabari)

      Taken from
      https://youpuncturedtheark.wordpress.com/2014/09/11/8-sunni-answers-to-shiapens-article-on-fadak-and-inheritance-of-prophetsaw-chapter-eight/

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