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

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 Fourteen: Conclusion”.


Shiapen stated:


We have presented all the details of the Fadak dispute to our readers and hence it is now time to make the decision who was right and who was wrong in the is decision? There are only two conclusions available for readers to choose:

Conclusion One: Sayyida Fatima (as) whether through ignorance, forgetfulness or deviousness made a claim to her father’s inheritance. Abu Bakr correctly pointed out that Prophets leave no inheritance. Rather than thank Abu Bakr for clarifying the matter, she bore malice towards him for telling the truth and kept aloof from him for the rest of her short life. By doing so she committed a grave sin (since you are only permitted to be angry with a fellow Muslim for a maximum of three days) and she died the death of Jahilyya since you refused to recognise Abu Bakr as the Imam of her time.

Conclusion Two: Sayyida Fatima (as) was perfectly right with her claim to her father’s inheritance. Rather than give it Abu Bakr fabricated a tradition to justify the unlawful / unjust usurpation of Fadak, Sayyida Fatima (as) reacted by never speaking to Abu Bakr again, she did not recognise him as the Imam of her time, and did not even want him to participate in her funeral.

We now leave to our readers to decide which of these conclusions they wish to choose.

[End Quote]

Response to Conclusion one:

Assuming Fatima(ra) was angry as stated in some narrations, we will answer this question by quoting some Shia books.

Ali (as) sold a garden and distributed what he received among the poor and needy, so Fatimah (as) came to him and she was angry, Fatima(as) said:

أنا جائعة وإبناي جائعان ولا شك أنك مثلنا في الجوع ، لم يكن لنا منه درهم ؟ وأخذت بطرف ثوب علي

“I am hungry and so are my two sons and I am sure you are as well, have you not left us one Dirham?” And she pulled on `Ali’s clothes. [Shia book al-Amali lil-Saduq pg. 338] ; [Majalis Sadooq, Majlis 71, page 440].

Kashf-ul-Ghummah lil-Irbili 2/101:

شكت فاطمة (عليها السّلام) إلى رسول الله (صلى الله عليه وآله) عليّاً، فقالت: يا رسول الله، ما يدع شيئاً من رزقه إلاّ وزعه بين المساكين

[Fatimah (as) complained to Rasul-Allah (saw) about `Ali (as), she said: “O Rasul-Allah, he never leaves anything from his money unless he gives it away to the poor.”]

Although we do not believe in one word from what is written in the books of the Shia, yet it is correct that `Ali’s family was poor in the time of the Prophet (saw), this is because out of his wisdom our Prophet Muhammad(saw) never offered his family any treasure nor did he wish for them to inherit gold, to keep them detached from the worldly life and so they may not have internal struggles and fight over the wealth he left them. `Ali bin abi Talib would later obtain valuable gifts and lands from what the Khulafa’ offered him and his children, but at the time of the Prophet’s (saw) passing he had nothing, so Fatimah may Allah’s peace be upon her being the mother of two young kids, she was terribly worried about the fate of her family and she wished to obtain any means to provide for them.

Fatimah was not materialistic nor was she greedy for lands and wealth, she only thought that by obtaining a piece of land by Halal means, she would be ensuring her children’s survival. When Abu Bakr told her the reality of the matter the instinct of motherhood that Allah planted in her drove her to react in the way that she did, but she eventually got pleased with Abubakr(ra) as showed in our previous chapters. And the wording in the hadeeth which says that Fatima(ra) remained angry with Abubakr(ra) until she died, is unreliable interpolation of narrator Zuhri. Also Fatima(ra) recognized and accepted Abubakr(ra) as the Khalipha of Rasool Allah(saw), as proven from authentic report, so it’s a false claim of Shiapen to say that Fatima(ra) died death of Jahilliyah(God forbid).

Moreover, Ahlul-Bayt soon discovered that they were blessed, Rasul-Allah (saw) had left them a true treasure, an entire generation of pious believers surrounding them, a generation that loved Rasul-Allah (saw) and valued his family and placed them above all others, so whenever gifts were to be distributed the prophetic-household would receive the biggest share, and whenever spoils are to be divided they would be given precedence.

Response to Conclusion two:

This is wrong and invalid because of the following reasons, (i). Both Ali(ra) and Abbas(ra) accepted it to be the hadeeth of Prophet(saw), when questioned by Umar(ra). (ii). Similar traditions are reported in Shia books and are authentic as per Shia standards, which makes the claims of Shiapen to call those ahadeeth narrated by Abubakr(ra) fabrications, as null and void. (iii). When Ali(ra) became Caliph and Hassan(ra) became Caliph, they withheld the decision of Abubakr(ra). (iv). Out of all the ladies of Madina or Bani Hashim, the wife of Abubakr(ra) was the one who nursed Fatima(ra) during her illness and also gave her funeral bath, which shows that the issue between Fatima(ra) and Abubakr(ra) was sorted out, otherwise Fatima(ra) would have asked any other women from Ansar or Bani Hashim to tend her, instead of the wife of Abubakr(ra). (v). Ali(ra), Hassan(ra) and Hussain(ra) named their sons after the name of Abubakr(ra) giving a practical example for the strong relation between Abubakr(ra) and Ahlelbayt.


Shias might disagree with the point that Ali(ra) named his son ‘Abubakr’ after the name of Abubakr as-Siddiq(ra), claiming that the name ‘Abubakr’ was a common Arab name. So the response to this misconception is that, ‘Abubakr’ was the not the real name of Abubakr Siddiq(ra), it was his kunyah. The kunyah is something with which a person is praised and honoured, unlike nicknames which may have connotations of praise or otherwise. His real name was “Abdullah” as stated by Imam Nawawi in his Tahdheeb. And we don’t find any other companion of Prophet(saw) who shared the kunyah ‘Abubakr’, and this wasn’t even a common Arab kunyah during the lifetime of Abubakr(ra); infact there were only two persons during the time of the Prophet(saw) that were called ‘Abu Bakr’. The first is Abu Bakr Al-Siddeeq(ra) and the second is Abu Bakr bin Sha’oub. As per the book Al-Isaba, Abu Bakr bin Sha’oub was a non-Muslim that fought the Muslims in Badr, and recited poetry in memory of the dead Kuffar. Ibn Hajar then quotes Ibn Hisham who stated that this man became a Muslim for a period of time, and then became an apostate once again. Thus, we can safely say that `Ali(ra), Hassan(ra) and Hussain(ra) named their sons Abu Bakr after the name of Abubakr Al-Sideeq(ra), out of their immense love and respect for him. The readers should also be aware that Shiapen in one of their article listed out a group people, those that were named Abu Bakr. Upon inspection, we found that all of these men were actually born decades after the death of Abu Bakr al-Sideeq, making the list useless. Moreover, ShiaPen also quoted some strange source called “Taseemeeth’ul Isma”, claiming that grandson of prophet Ilyas(as) was named ‘Abubakr’, but the name of this book makes absolutely no sense in Arabic, so we weren’t able to find the text quoted therein. Regardless, one would need to prove that the prophet Ilyas (as), or more importantly, his grandson, was an Arab before even attributing the name “Abu Bakr” to him, until then this is no more than a “story” in a random unknown book.

The favour of Abubakr(ra) over the Ummah.

May the blessings of Allah(swt) be upon His Messenger, Messenger’s household, and his companions. The whole Muslim Ummah is thankful and grateful to Abubakr(ra) for setting a practical example regarding the importance of adhering and following the Sunnah of Prophet(saw); which incurs love of Allah, as mentioned in Quran {He who obeys Messenger, has indeed obeyed Allah. (4:80)} and also { Say, [O Muhammad], “If you should love Allah , then follow me, [so] Allah will love you and forgive you your sins (3:31)}.

Abu Bakr as-Siddeeq (ra) said, ―Indeed, I am a follower and I am not an innovator. [Reported in Kitaabas-Sifaat of Ibn Qudaamah al-Maqdisee in the chapter: Fee Fadaa‘itil-Ittibaa and it is taken from the long khutbah of Aboo Bakr after the pledge of allegiance, refer to At-Taareekh of at-Tabaree. [Usool As-Sunnah, page 10, by Imam Ahmad ibn Hanbal]

Abubakr(ra) taught us that adhering to the teaching and Sunnah of Prophet(saw) is one of the most vital principle of Islam, and we cannot obey any other human being above Allah and His Messenger. Hence Abu Bakr(ra) didn’t place the words of Fatima(ra) above that of the Messenger of Allah. It is these teachings of strict adherence to Sunnah of Prophet(saw) which saved Ahl as-Sunnah Wal Jama’ah deviating from the straight path unlike the other deviant sects, as the others didn’t give utmost importance to Sunnah of Prophet(saw). Hadn’t the great Sahaba like Abubakr(ra) followed the Sunnah of Prophet(saw) in situations like these and set for people an example, then no doubt the Ummah of Prophet(saw) would have deviated from the correct methodology like the Ummah of previous Prophets deviated.

However, even in this sensitive situation Abubakr(ra) left a fine example of love and respect for the family of Prophet(saw). Abubakr(ra) said in his response to Fatima(ra) that he preferred the family and relatives of Prophet(saw) before his own family and relatives(Bukhari), which implies that he was willing to fulfil the request of Fatima(ra), if he wasn’t bounded by the command of Prophet(saw), but he feared he would go astray if he forsake the command of Prophet(saw). This shows the deep love and respect of Abubakr(ra) for family of Prophet(saw), especially the daughter of Prophet(saw).

Abu Bakr(ra) used the Property left by Prophet(saw) the same way Prophet(saw) did, not for himself or his family.

Abubakr(ra) used the property left by Prophet(saw) the same way as Prophet(saw) used to, as reported in Bukhari and Muslim, which encompasses providing sustenance to family of Prophet(Saw) from this property, and this is even reported in Shia books.

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 needies) , 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)

Yet the Shia try to vilify Abu Bakr, but what was Abu Bakr’s only “crime” other than helping the poor and following the Sunnah of Prophet(saw)? If the Shia want to make this a competition between Fatima(ra) and Abu Bakr(ra), then let us remember that the former wanted it for her own personal usage, whereas Abu Bakr(ra) wanted it to be used for charity and for the benefit of the Muslim Ummah which included providing sustenance to family of Prophet(saw).

The Shia will make it sound as if Abu Bakr(ra) took Fadak and property left by Prophet(saw) and made it his own. Abu Bakr (ra) did not take a cent from Fadak or from other property left by Prophet(saw), but rather he made it part of the Waqf for the benefit of the Muslim community and the emerging Muslim state. Fadak became charity, and contrary to what the Shia insinuate, Abu Bakr(ra) did not buy some properties or camels, etc. In fact, Abu Bakr(ra) was known to have dedicated most of his wealth to the Islamic cause. He lived the life of a pauper, and was known for his asceticism. Prior to his conversion to Islam, Abu Bakr(ra) was a very wealthy man; after his conversion, he dedicated this wealth to Islam and consequently lived a meagre life.

أخبرنا عبد الرزاق  ، عن معمر  ، عن  الزهري  ، عن  ابن المسيب  ، قال : قال رسول الله صلى الله عليه وسلم :  ” ما مال رجل من المسلمين أنفع لي من مال أبي بكر   ” قال : وكان رسول الله صلى الله عليه وسلم يقضي في مال أبي بكر  كما يقضي في مال نفسه
The Prophet(saw) said : No one’s wealth amongst the Muslims has benefited me like the wealth of Abu Bakr(ra). [The narrator] says : And the Prophet(saw) would spend the wealth of Abu Bakr(ra) as he would spend from his personal wealth.(Musannaf, Abur Razaq , baab ashab un nabi).

Additionally, if it was really to be inherited by the family of the Prophet (saw), then Abu Bakr(ra) would have given the rightful share of it to his daughter and the beloved wife of Prophet(saw) Aisha(ra), but he did not, just because of the saying and command of Prophet(saw); Isn’t this an ultimate example of Justice and fairness?

Moreover, Ayesha(ra) reported that, during the final stages of his illness, Abubakr(ra) said, “Go and see how much extra wealth I have acquired ever since I have been appointed as leader(of the Muslim nation), and send that extra amount to the Khaleefah who will succeed me.” Ayesha(ra) said, “We did an inventory of his wealth, and we found that the only extra wealth he had was a Nubian slave who would carry his children for him, and a camel that was used to water one of his gardens. And we sent those two, to Umar, who upon receiving them, cried and then said, May Allah have mercy on Abubakr; Verily, he has been toiling and has become fatigued a great deal ever since the death of the Prophet(saw).”(Sifatus-Safwah vol 1, page 265).

Abu Bakr(R) then said, “Lo! From the day I have been put in charge of the affairs of the Muslims until this very day, I have not taken a single (extra) Deenar or Dirham from them. Throughout that period, I have put in my stomach the lowest quality and least desirable of their foods, and I have put on my back the coarsest of their garments. As for war booty, all that I have is an Abyssinian slave, this camel which is used to water the fields, and this piece of palm branch. When I die, send these things to ‘Umar, so that I can wash my hands of them (i.e., so that I will no longer be held responsible for them). When Abu Bakr’s messenger took the said items to ‘Umar, ‘Umar cried — so much so, in fact, that his tears literally made a small stream on the ground. And all the while he was saying, “May Allah have Mercy on Abu Bakr. Ever since the Prophet(S) died, he has worked himself to the point of exhaustion. May Allah have Mercy on Abu Bakr. Ever since the Prophet(S) died, he has worked himself to the point of exhaustion. May Allah have Mercy on Abu Bakr. Ever since the Prophet(S) died, he has worked himself to the point of exhaustion.” [Tabaqat Ibn Saad, vol 3, page 146-147 : Rijaal Thiqaat ; Biography of Abu bakr by al-sallabi page 733-734].

According to one account, as Abubakr(ra) was on the verge of dying, he said, “verily, Umar forced me to take 6000 Dirhams from the Muslim treasury (in order to cover my day-to-day expenses, as a salary). In return for that amount, take my garden, which is situated (in such and such place).” After Abubakr(ra) died, his last request – that his garden should be donated to the Muslim treasury – was mentioned to Umar, who then said, “May Allah have mercy on Abubakr. Verily he did not want to give people any opportunity to say anything about him(i.e he did not want to give people the opportunity to make any accusation against him).”(Al-Muntadhim, by Ibn Al-Jawzee vol 4, page 127 ; Ashaab Ar-Rasool vol 1, page 105).

Based on the above mentioned accounts, the reader can see, how careful Abubakr(ra) was with the wealth of the Muslim nation. For more than two years, he abandoned not only his business, but all forms of paid work, just so that he could dedicate himself wholly, for the service of the Muslim nation. Since he had no means of earning an income – because he was so busy taking care of his responsibilities as the Khaleefah of the Muslim nation – he was forced to take a stipend from the Muslim treasury, a stipend that in no way exceeded his basic needs. Truly this story imparts a profound lesson for the people of understanding.(Ashhar Mashaaheer Al-Islam).

Not only did Abubakr(ra) return the extra wealth that he had left over from what he took from the Muslim nation, he also wanted to return all of the salary he took during the period of his caliphate. Not having money to return that full amount, he donated one of his gardens, which was equivalent in value to all of the salary he ever took from the Muslim Treasury.

Abubakr(ra) did this not because he had to, but because he wanted to make the work he did for the cause of Islam a completely voluntary affair, one that was done purely for the sake of Allah, and one for which he received no material gain whatsoever.

Imam Ibn Qayyim al-Jawziyyah said: “He (I.e Abu Bakr) protected the Messenger with everything at his disposal. He accompanied the Prophet(saw) during his life and death. How could anyone deny his virtues? To do so, would be to try, to cover the sun in the middle of the day.”(al-Fawaa’id, p.114).

Lastly, here is the testimony of Imam Jafar as-sadiq regarding excellence of Abubakr(ra) and his restraint from worldly matters:

قَالَ أَبُو بَكْرٍ عِنْدَ مَوْتِهِ حَيْثُ قِيلَ لَهُ أَوْصِ فَقَالَ أُوصِي بِالْخُمُسِ وَ الْخُمُسُ كَثِيرٌ فَإِنَّ اللَّهَ تَعَالَى قَدْ رَضِيَ بِالْخُمُسِ فَأَوْصَى بِالْخُمُسِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الثُّلُثَ عِنْدَ مَوْتِهِ وَ لَوْ عَلِمَ أَنَّ الثُّلُثَ خَيْرٌ لَهُ أَوْصَى بِهِ ثُمَّ مَنْ قَدْ عَلِمْتُمْ بَعْدَهُ فِي فَضْلِهِ وَ زُهْدِهِ سَلْمَانُ وَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُمَا

Imam Abu AbdAllah(as) said: Abu Bakr at the time of his death, when asked to make a will, made a will about one-fifth of his legacy saying, “One-fifth is a great deal.” Allah, most High, has approved wills about one-fifth. So he made a will about one-fifth. Allah, most Majestic, most Glorious, had given the right to make a will about one-third of one’s legacy at the time of one’s death. If he knew that one-third is better for him he would have made a will for one-third. People other than Abu Bakr, as you know their excellence and restraint from the worldly matters, were Salman and abu Dharr, may Allah be happy with them.(Al-Kafi, vol 5, page 68)

As for Umar(ra), then he was one of the most abstemious person.

Ibn Sa’d reports in Tabaqat (3/209) through Sufyan from Abu Ishaq from Harithah bin Mudharrib that ‘Umar said:
إِنِّي أَنْزَلْتُ نَفْسِي مِنْ مَالِ اللَّهِ مَنْزِلَةَ مَالِ الْيَتِيمِ. إِنِ اسْتَغْنَيْتُ اسْتَعْفَفْتُ وَإِنِ افْتَقَرْتُ أَكَلْتُ بِالْمَعْرُوفِ. قَالَ وَكِيعٌ فِي حَدِيثِهِ: فَإِنْ أَيْسَرْتُ قَضَيْتُ
“I place myself in relation to the money of Allah like that of the money of an orphan. If I can live without it then I leave it and if need it then I eat from it in rightful manner.”

Ibn Abi Shaibah narrates in Musannaf (32012, 34460) and Ibn ‘Asakir in Tarikh Dimashq (44/287)through Muhammad bin ‘Amr bin ‘Alqamah from Abu Salamah bin ‘Abdur-Rahman that Sa’d bin Abi Waqqas said:
أَمَا وَاللَّهِ مَا كَانَ بِأَقْدَمِنَا إِسْلَامًا وَلَا أَقْدَمِنَا هِجْرَةً وَلَكِنْ قَدْ عَرَفْتُ بِأَيِّ شَيْءٍ فَضَلَنَا كَانَ أَزْهَدَنَا فِي الدُّنْيَا يَعْنِي عُمَرَ بْنَ الْخَطَّابِ
“By Allah ‘Umar was not the earliest of us to accept Islam and to migrate but I know why he is better than us; He was the most abstemious of us towards worldly matters.”

Ibn Abi Shaibah (32010) narrates through Muhammad bin Marwan from Yunus bin ‘Ubaid that Hasan al-Basari said:
وَاللَّهِ مَا كَانَ بِأَوَّلِهِمْ إِسْلَامًا وَلَا أَفْضَلِهِمْ نَفَقَةً فِي سَبِيلِ اللَّهِ، وَلَكِنَّهُ غَلَبَ النَّاسَ بِالزُّهْدِ فِي الدُّنْيَا وَالصَّرَامَةِ فِي أَمْرِ اللَّهِ وَلَا يَخَافُ فِي اللَّهِ لَوْمَةَ لَائِمٍ
“By Allah he was not the first one to enter Islam and the greatest in spending in the way of Allah but he took over others through asceticism regarding worldly matter and decisiveness in the commandment of Allah. He would not fear from the criticism in issues related to Allah.”

Ibn Sa’d (3/249) through Sulaiman bin Mughirah and Hammad bin Zaid from Thabit from Anas that he said:
لَقَدْ رَأَيْتُ بَيْنَ كَتِفَيْ عُمَرَ أَرْبَعَ رِقَاعٍ فِي قَمِيصٍ لَهُ
“I have seen between shoulders of ‘Umar four patches in his shirt.”

Narrated Ibn `Umar:When `Umar got a piece of land in Khaibar, he came to the Prophet (saw) saying, “I have got a piece of land, better than which I have never got. So what do you advise me regarding it?” The Prophet (saw) said, “If you wish you can keep it as an endowment to be used for charitable purposes.” So, `Umar gave the land in charity (i.e. as an endowments on the condition that the land would neither be sold nor given as a present, nor bequeathed, (and its yield) would be used for the poor, the kinsmen, the emancipation of slaves, Jihad, and for guests and travelers; and its administrator could eat in a reasonable just manner, and he also could feed his friends without intending to be wealthy by its means.”  (Sahih al-Bukhari #2772).

The view of Ahlelbayt(ra) regarding the those bear grudge against Abubakr(ra).

Ahlelbayt were well aware of the sacrifices Abubakr(ra) made for Islam, his high virtues and status, that is the reason they remained loyal to him, held him in high esteem, offered prayer behind him during his Caliphate, obeyed his commands and accepted gifts from him, to this reverse Ali(ra), Hassan(ra) and Hussan(ra) named their sons after Abubakr Siddiq(ra), and Ali(ra) even adopted the son of Abubakr[i.e Muhammad bin Abu Bakr] after his death.

Thus, it isn’t surprising to see the following harsh responses of Ahlelbayt against those who bore grudge against Abubakr(ra) or who tried to undermine his status:

أنه دخل على علي بن أبي طالب في إمارته فقال: إني مررت بنفر يذكرون أبا بكر وعمر، يرون أنك تضمر لهما مثل ذلك، منهم عبد الله بن سبأ، فقال علي: مالي ولهذا الخبيث الأسود، ثم قال: معاذ الله أن أضمر لهما إلا الحسن الجميل، ثم أرسل إلى ابن سبأ فسيّره إلى المدائن،و قال: لا يساكنني في بلاد أبدا, ونهض إلى المنبر حتى إذا اجتمع الناس أثنى عليهما خيراً، ثم قال: أو لا يبلغني عن أحد يفضلني عليهما إلا جلدته حد المفتري

Suwaid ibn Ghaflah: I entered on ‘Ali ibn abi Talib during his emirate and said: “I passed by some folks who were talking about Abu Bakr and ‘Umar and saying that you have a deep hatred for both of them, one of those folks is ‘Abdullah ibn Saba, ‘Ali said: “I do not understand this wicked black man(Ibn Saba), I seek refuge in Allah from this matter and I only have deep beautiful respect for them.” Then he sent after Ibn Saba and exiled him to al-Madaen(In Yemen) and said: “He will not live in the same land with me.” He then went to his Mimbar and when the people gathered he complimented both of them and said nothing but good things about them. then he said: “If it reaches me that anyone prefers me over them then I shall lash them as they do with the slandering liar.”[al-Khateeb made Takhreej for it in “al-Kifayah” p376 and said that Abu ‘Abdullah al-Boushanji graded it as Sahih, Abu Nasr Muhammad ibn ‘Abdullah al-Imam said in the commentary: It is narrated through other chains, it is Thabit.]

Tareekh Ibn Abi Khaythama (3/177):
حدثنا عمرو بن مرزوق قال انا شعبة عن سلمة بن كهيل عن زيد بن وهب قال قال علي: مالي ولهذا الحميت الأسود. يعني: عبد الله بن سبأ وكان يقع في أبي بكر وعمر.
Ali said, “What do I have to do with this black piece of fat?!” He meant Abdullah bin Saba’a, who used to attack Abu Bakr and Omar.
grading: Sahih chain of narration

عن المغيرة عن شباك قال: بلغ عليا أن ابن السوداء ينتقص أبا بكر و عمر فدعا به و دعا بالسيف فهم بقتله فكلم فيه فقال: لا يساكنني ببلد أنا فيه, فسيره للمدائن
Al-Mugheerah from Shabak: It had reached ‘Ali that ibn al-Sawdaa(Ibn Saba) is insulting Abu Bakr and ‘Umar so he called for him asked for a sword to kill him but he was talked out of it so he said: “He will not live with me in the same land” then he exiled him to al-Madaen.[al-Lalikaee in “Sharh I’itiqad Ahlul-Sunnah” #2379, Abu Nasr Muhammad ibn ‘Abdullah al-Imam said in the commentary: It has a another chain and can be considered “Hasan” based on both.]

عن سالم بن أبي حفصة قال : سألت أبا جعفر محمد بن علي وجعفر بن محمد عن أبي بكر وعمر عليهما السلام ، فقالا لي : ياسالم تولهما وابرأ من عدوهما فإنهما كانا إمامي هدى . [ حسن ] .
Salim ibn Abi Hafsa that he said: I Asked Abu Ja’afar Muhammad ibn Ali and Ja’afar bin Muhammad about Abu Bakr and ‘Umar peace be upon them and they told me: “Ya Salim, be loyal to them and cut your ties from their enemies as they were two Imams of guidance.” (Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Darqutni)
Grading: Hasan.

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 may Allah be pleased with him is my grand father, 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 the famous scholar of Hadith al-Darqutni)
Grading: Hasan.

عن علي بن هشام عن أبيه قال : سمعت زيد بن علي يقول : البراءة من أبي بكر وعمر ، البراءة من علي رضي الله عنه . [ حسن لغيره ] .
From Ali bin Hisham from his father: I heard Zaid bin Ali say: “If one disassociates himself from Abu Bakr and ‘Umar then he also disassociates himself from Ali may Allah be pleased with him.” (Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Darqutni)
Grading: Hasan li-Ghayrihi.

عن أبي خالد الأحمر قال : سألت عبدالله بن حسن عن أبي بكر وعمر فقال : صلى الله عليهما ولا صلى على من لايصلي عليهما . [ حسن ] .
From Abu Khaled al-Ahmar: I asked ‘Abdullah bin al-Hassan about Abu bakr and ‘Umar so he said: “May the peace of Allah be upon them and no peace on those who don’t send peace upon them.” (Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Darqutni)
Grading: Hasan.

عن عمار الضبي عن عبيدالله بن الحسن قال : ما أرى رجلاً يسب أبابكر وعمر تثبت له توبةً أبداً . [ حسن ] .
From ‘Ammar al-Dhabbhi from ‘Ubeidullah bin al-Hassan that he said: I do not see that Allah will accept the repentance of any man who insults Abu Bakr and ‘Umar. (Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Darqutni)
Grading: Hasan.

In Siyar at page 259 Dhahabi narrated:
كتب إلي عبد المنعم بن يحيى الزهري، وطائفة قالوا: أنبأنا داود بن أحمد، أنبأنا محمد بن عمر القاضي، أنبأنا عبد الصمد بن علي، أنبأنا أبو الحسن الدارقطني، حدثنا أحمد بن محمد بن إسماعيل الادمي، حدثنا محمد بن الحسين الحنيني، حدثنا مخلد بن أبي قريش الطحان، حدثنا عبد الجبار بن العباس الهمداني، أن جعفر بن محمد أتاهم وهم يريدون أن يرتحلوا من المدينة، فقال: ” إنكم إن شاء الله من صالحي أهل مصركم، فأبلغوهم عني: من زعم أني إمام معصوم مفترض الطاعة، فأنا منه برئ، ومن زعم أني أبرأ من أبي بكر وعمر، فأنا منه برئ “.
From Abdul Jabar ibn Al-Abbas al-Hamadani:  ”Jafar as-Sadiq came to them when they were leaving Madinah and told them: You are inshallah from amongst the best of people from your country (or from your Egypt)  So report to them from me: He who claims that I’m an infallible imam who must be obeyed, I disassociate myself from him and he who claims that I disassociate myself from Abu Bakr and Umar, I disassociate myself from him.”

Ja’afar bin Muhammad al-Sadiq (rah) narrated:
بريء الله ممن تبرأ من أبي بكر و عمر
Abu Abdullah Ja’afar bin Muhammad said: “Allah has dissociated himself from those who have dissociated themselves from Abu Bakr and Umar.”

قال الذهبي : قلت: هذا القول متواتر عن جعفر الصادق، أشهد بالله إنه لبار في قوله غير منافق لأحد، فقبح الله الرافضة
Hadith Grading: Imam al Dhahhabi (rah) said while commenting on the narration: This saying is Mutawatir from Ja’afar al Sadiq, I bear witness in front of Allah that he is honest in his saying and not lying in front of anyone(Taqqiyah), may Allah increase the Rafidah in ugliness.(Siyar A’alam al Nubalaa 6/260.)

Hafiz ibn Hajr quotes Hazrat Ali [ra]:
ولا يبلغني عن أحد يفضلني عليهما إلا جلدته حد المفتري
“I will lash anyone who prefers me over Abu Bakr and Umar, the lashing of a slanderer.”[Lisan al-Mizan, Vol. III P. 290]

عن عبد الرحمن بن أبي الزناد عن أبيه قال: أقبل رجل فتخلص الناس حتى وقف على علي بن أبي طالب فقال: يا أمير المؤمنين! ما بال المهاجرين والأنصار قدموا أبا بكر وأنت أورى منقبة، وأقدم إسلاما، وأسبق سابقة؟ قال: إن كنت قرشيا فأحسبك من عائذة، قال نعمز قال: لولا إن المؤمن عائذ الله لقتلتكز ويحك إن أبا بكر سبقني لأربع لم أوتهن ولم اعتض منهن: سبقني إلى الإمامةز أو تقدم الإمامةز وتقدم الهجرة، وإلى الغار، وإفشاء الاسلام … الخ

A man said to Ali “O Amirul Momineen, how did Muhajireen and Ansar gave preference to Abu Bakr over you while you have more virtues and you preceded others in Islam. Ali said “If you are Quraishite, then I guess you are from (the tribe of) Aiza. He said “Yes” Then he (i.e Ali) said : If God didn’t protect a believer (from committing any act) then I would have killed you, and if you remained alive, then you will have such fear from me which will stop you (from this thing). Abu Bakr preceded me in four things, in prayers , in migration , company of the Prophet in the cave , and preaching of Islam.(Kanz ul Amaal, vol 6, page 318).

“Some people from Iraq entered upon him (Al-Imam Zayn Al-Abideen Ali bin Al-Hussain) and said some bad things about Abu Bakr, Umar, and Uthman. When they were done, Ali bin Al-Hussain told them, ‘Tell me, Are you the (Muhajirs, those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones)? They answered, ‘No!’ Then Ali bin Al-Hussain said, ‘So, are you (those who, before them, had homes (in Medina) and had adopted the Faith, show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot))?’ They answered, ‘No!’ Ali bin Al-Hussain said, ‘Therefore, you disassociated yourselves from being one of these two groups and I bear witness that you are not the ones (who came after them say: “Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancor (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful.”) Get out of here, may Allah curse you!”[Shia book, Kashf Al-Ghummah, vol. 2, p. 291, under the subtitle of “Virtues of Al-Imam Zayn Al-Abideen”]

قال اجتمع عند علي رضي الله عنه جاثليتو النصارى و رأس الجالوت كبير علماء اليهود فقال الرأس: تجادلون على كم افترقت اليهود؟ قال: على إحدى و سبعين فرقة.
فقال علي عليه السلام “لتفترقن هذه الأمة على مثل ذلك، و أضلها فرقة و شرها: الداعية إلينا! أهل البيت آية ذلك أنهم يشتمون أبا بكر و عمر رضي الله عنهما.

“A group of Christians came to ‘Alee ( رضي لله عنه ) and at the head of them was a major scholar of the Jews. So the leader said: “You debate about how many groups the Jews split into?” He said: “Into seventy one sects”. And ‘Alee ( رضي لله عنه ) said: “And this Ummah will split into similar to that, and the most deviated and evil sect of them: the ones who call to us (Ahlul Bayt), and a sign of them is that they insult Aboo Bakr and ‘Umar ( ”(رضي لله عنھما
Reference: Al Ibanah tul Kubra Book of Eman (book no: 1), page 375 hadeeth no: 275, chapter Mentioning the sections of the Nations in their religion and upon how many sects will the Ummah split into.

Fada’il al-Sahabah lil-Daraqutni:

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِسْمَاعِيلَ السُّوطِيُّ، قَالَ: نَا أَحْمَدُ بْنُ مُلاعِبٍ، قَالَ: نَا عَمْرُو بْنُ حَمَّادِ بْنِ طَلْحَةَ، نَا حُسَيْنُ بْنُ عِيسَى بْنِ زَيْدٍ، عَنْ أَبِيهِ، قَالَ زَيْدُ بْنُ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: ” انْطَلَقَ الْخَوَارِجُ فَبَرِئَتْ مِمَّنْ دُونَ أَبِي بَكْرٍ وَعُمَرَ، وَلَمْ يَسْتَطِيعُوا أَنْ يَقُولُوا فِيهِمَا شَيْئًا، وَانْطَلَقْتُمْ أَنْتُمْ فَظَفَرْتُمْ فَوْقَ ذَلِكَ فَبَرِئْتُمْ مِنْهُمَا، فَمَنْ بَقِيَ؟ فَوَاللَّهِ مَا بَقِيَ أَحَدٌ إِلا بَرِئْتُمْ مِنْهُ

[Husayn bin `Isa bin Zayd, from `Isa bin Zayd that he said: Zayd bin `Ali said: “The sect of the Khawarij went ahead and disowned everyone below Abu Bakr and `Umar, but they were not capable of criticizing those two in any way. As for you (Rafidah), you went to an extreme beyond that sect and disowned both of them, so who is left then? By Allah, you (Rafidah) left nobody unless you disowned them!”]


Sunni scholar Ibn Katheer said: ‘The Rafidis spoke about this issue on the basis of ignorance and spoke of something of which they had no knowledge. They rejected something without having real knowledge of it, and they tried to get involved in something that did not concern them.(Al bidaya wal Nihaya, vol 5, page 253)

The Shias do not understand that, why the Prophet (saw) prohibited his family from acquiring much wealth because they are really deprived of wisdom! Do they think Allah sent the messengers and prophets so they can collect wealth and bestow it upon their descendants!?

The Shia propagandists will go in circles when they argue about Fadak, but we advise our readers to continually remind them of the facts that:

(i). There are Sahih Hadith even in Shia books of Hadith such as Al-Kafi, which states the similar thing as reported by Abubakr(ra) about Prophet(saw) not leaving (worldly) inheritance, as we explained in our article in detail. Also about the property of Prophet(saw) going to his successor.

(ii).They themselves have contradicted Quran by restricting the inheritance of Prophet(saw) to Fatima(ra).

(iii). There is no authentic report which says that Fadak was gifted or given to Fatima(ra), on the contrary there are reports which state that, Prophet(saw) refused to give Fadak to Fatima(ra) when she asked for it.

(iv). Ali(ra) did not return the supposed, inheritance to the heirs of Prophet(saw), but rather he continued to use it, in the exact same manner as Abu Bakr(ra) did. All of the Shia counter-arguments to this are irrational and of a weak nature. If Ali(ra) used the inheritance as a Waqf, then there is nothing wrong in Abu Bakr(ra) doing this as well.


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.

Another question would be: Did Abu Bakr leave the prophetic-household (including his daughter) to starve? Did he leave them in poverty?
There are authentic narrations regarding the written will of `Ali ibn abi Talib in the books of Ahlul-Sunnah and in the books of the Shia, such as al-Kafi, the lands they bequeathed and the number of slaves and female servants and water wells and the rest. This can also be seen in the book Tareekh al-Madinah by ibn Shubah under the chapter of Sadaqat `Ali ibn abi Talib and it mentions a lot more detail as it was copied from Hasan bin Zayd bin Hasan bin `Ali ibn abi Talib’s letter. We add, the Prophet(saw) himself left his family in poverty, he preferred poverty for them, and in the Sahih narration from Bilal ibn Rabah, he was talking about how the Prophet (saw) was in debt because he spent his money on the people, then finally he received some money and asked Bilal to pay his debts as well as Bilal’s:
قَالَ: ” فَفَضَلَ شَيْءٌ؟ ، قُلْتُ: نَعَمْ، قَالَ: ” انْظُرْ أَنْ تُرِيحَنِيَ مِنْهَا، فَإِنِّي لَسْتُ دَاخِلا عَلَى أَحَدٍ مِنْ أَهْلِي حَتَّى تُرِيحَنِي مِنْهُ
[The Prophet (saw) asked Bilal: “Anything left from the money?” Bilal said: “Yes.” He (saw) said: “Make sure you relieve me from (possessing) it, I won’t enter the house of any of my wives (for the night) until you do.”]

As the readers can see, the Prophet (saw) paid his debts but never kept any of the money that remained, he wouldn’t even go home and sleep unless he made sure Bilal got rid of this money. Why does the Prophet (saw) do this? Allah answers:{The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills.} [Quran 2:261]

These facts completely nullify the Shia allegations against Abu Bakr(ra), and confirm the justice of Abubakr(ra).

It is only Allah (swt) who gives success, and blessings and peace be upon the Seal of the Prophets, his Pure Progeny and his Noble Companions.

“Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish.” (Quran 17:81)

One thought on “15. Sunni Answers to Shiapen’s article on Fadak and inheritance of Prophet(saw) – “Chapter Fourteen”

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