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

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 Six: Rules of inheritance in the Qur’an”.


Argument 1:

Shiapen stated:


The Qur’an confirms that a daughter inherits from her father

Proof One

With regard to inheritance, the verse of Surah Nisa 004.007 reads:

From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,a determinate share.
Al-Qur’an, Surah an-Nisa, Ayah 7, translated by Yusufali

Proof Two

The verse on inheritance in Surah Nisa 004.011 reads:

Allah (thus) directs you as regards your Children’s (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half.
Al-Qur’an, Surah an-Nisa, Ayah 11, translated by Yusufali

In this verse, Allah (swt) has laid out rules for Muslims with regard to inheritance, making it clear that all children inherit from their parents. Rasulullah (s) is also subject to this order that would make Sayyida Fatima (as) was his Waris. Denying her this right was an injustice.

Proof Three

We read in Surah Nisa 004.033:

To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things.
Al-Qur’an, Surah an-Nisa, Ayah 33, translated by Yusufali

Allah (s) has made EVERY ONE the Waris of someone. This verse clearly incorporates Rasulullah (s), he inherits from his parents, and his offspring inherit from him (s).

[End Quote]

Reply 1:

These verses are addressed to Muslims in general, and there is nothing in these verses to suggest that the Prophet(saw) is necessarily one of those who were addressed here. As for the verse (4:33) then it was addressed to “O you who believe” as per the context(ref.29), and when Allah(swt) addresses believers it doesn’t necessarily include Prophet(saw), as evident from several other verses of Quran, where Allah addressed specifically to the believers only, for example (22:77-78), (3:130-132), (57:28), etc.

In the case of leaving inheritance, Prophet Muhammad(saw) had a special ruling, which is similar to Allah(swt) forbidding on him acceptance of charity, both obligatory and voluntary. There are things that apply exclusively to him(saw), for which Allah has singled him out. He(saw) is not to be inherited by his heirs, and this is protection from Allah so that there will be no reason for anyone to criticize him on the grounds that he(saw) only sought worldly gains for himself and his heirs. As for the rest of the believers, they do not have that position of prophet-hood that could be undermined by the issue of inheritance. In a similar way, Allah(saw) also protected our Prophet(saw) from being literate or a poet, so as to eliminate any doubt about his prophet-hood, but others did not need this type of protection.

Exception in General Rule:

The Shia will argue that the Quranic verses on inheritance pertain to Prophet and non-Prophet alike, and that these rules are all-inclusive without exception. This argument is weakened by the fact that the Shia Ulema(scholars) themselves make exceptions in the rules of inheritance. For example, the Quran declares that children inherit wealth from their parents. However, the Shia Ulema (as well as the Sunni Ulema) make an exception to this general rule: Kaffir children do not inherit from their Muslim parents. Hence, not everyone is encompassed in the Quranic verse regarding inheritance; it is the general rule for the average person, but there are exceptions for special cases. This proves that the Quran gives the general rule, and then the Hadith give the details and exceptions to this rule, and the exception for Prophet(saw) not to be inherited, is found in Hadith.

Moreover, Shia Imams according to Shia narrations do not offer inheritance like the believers in general. We quote the following narration from Fatimah(ra) which can be found in the sixteen Usool and in Shia book al-Kafi with al-Majlisi’s authentication with these two chains:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع أَ لَا أُقْرِئُكَ وَصِيَّةَ فَاطِمَةَ ع قُلْتُ بَلَى قَالَ فَأَخْرَجَ إِلَيَّ صَحِيفَةً هَذَا مَا عَهِدَتْ فَاطِمَةُ بِنْتُ مُحَمَّدٍ ص فِي مَالِهَا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ إِنْ مَاتَ فَإِلَى الْحَسَنِ وَ إِنْ مَاتَ فَإِلَى الْحُسَيْنِ فَإِنْ مَاتَ الْحُسَيْنُ فَإِلَى الْأَكْبَرِ مِنْ وُلْدِي دُونَ وُلْدِك‏
[Aba `Abdillah (as) said: Would you like to read Fatimah’s (as) will? I said: Yes. He (as) brought it and began reading: “This is what Fatimah bint Muhammad (saw) willed concerning her possessions, she has passed them to `Ali ibn abi Talib (as), after he dies then it may pass to al-Hasan, after he dies it may pass to al-Husayn, if he dies then to the eldest of my own children, not yours etc…]
As the reader can see, the above has nothing to do with the laws of Islamic inheritance. This isn’t how regular Mulims inherit nor should all her money have went to her husband after her death as Allah did not allow it. In this case the Shia will claim that Ahlul-Bayt have an exceptional ruling therefore they must accept that the Prophet(saw) too had an exceptional ruling.

Reply 2:

As for the lands(eg: Fadak) which were in the possession of Prophet(SAWS) which he received as Fay, then it should be noted that these lands  came under his possession in special way because he was the leader of the Muslims, therefore the rulings on these lands after him would again be same. It won’t be inherited by his biological heirs but it would be his successor in authority who continues working these lands and using them the same way the Prophet (saw) used it. Hence, for the property which Prophet(saw) received by special means, the regular rules of inheritance doesn’t apply on it.

If someone questions about the property of Prophet(saws) other than the property which he received through special means then, prophet(saws) did not leave any such property behind. In Sahih al-Bukhari we read:

عَنْ عَمْرِو بْنِ الْحَارِثِ، خَتَنِ رَسُولِ اللَّهِ صلى الله عليه وسلم أَخِي جُوَيْرِيَةَ بِنْتِ الْحَارِثِ قَالَ مَا تَرَكَ رَسُولُ اللَّهِ صلى الله عليه وسلم عِنْدَ مَوْتِهِ دِرْهَمًا وَلاَ دِينَارًا وَلاَ عَبْدًا وَلاَ أَمَةً وَلاَ شَيْئًا، إِلاَّ بَغْلَتَهُ الْبَيْضَاءَ وَسِلاَحَهُ وَأَرْضًا جَعَلَهَا صَدَقَةً‏

Narrated `Amro bin Al-Harith: (The brother of the wife of Allah’s Apostle. Juwayriah bint Al-Harith) When Allah’s Apostle died, he did not leave any Dirham or Dinar (i.e. money), a slave or a slave woman or anything else except his white mule, his arms and a piece of land which he had given in charity.(Sahi Bukhari).


Argument 2:

Shiapen stated:


Denying the daughter of Rasulullah (s) her inheritance would be against the Justice of Allah (swt)

We read in Tafseer Ibn Katheer Part 4, ‘Surah Nisa 004.011 ‘ Allah (thus) directs you as regards your Children’s (Inheritance)’:

The verse means that on the issue of children Allah (swt) is Just. During the era of Jahiliyya all possessions would go to the male, females would go empty handed. Allah (swt) therefore apportioned them their right.

In light of this commentary, denying the daughter of the Prophet(s) her right of inheritance was against the Justice of Allah (swt).

[End Quote]


Inheritance was denied for daughter of Rasulullah(saw) on the order of Allah, as Allah said regarding Prophet Muhammad(saw) :“he does not speak from his own desire (Surah An-Najm:3)” and it was Prophet(saw) who said: “We offer no inheritance, what we leave is (spent in) charity” and He(saw) also said “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”.

Secondly, the verse of Quran is about the gender based partiality where one gets a share and the other doesn’t, but in the case of Prophet(SAWS) the ruling was same for all, be it his wives or his daughter or his uncle Abbas.

Thirdly, if anything is against the justice of Allah(swt) then it’s the Shia view, since as per the narrations of Shias, except Fatima(ra) no other relatives of Prophet(saw) had a share of inheritance, Shias disregarded the share of other heirs of Prophet(saw).

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 here is a report which further supports the above report singling out Fatima(ra) as the inheritor, it’s from Shia scholars Al-Kulayni, as-Sadooq and at-Toosi who narrated, with their chains of narration going back to al-Baqir, who 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.


Argument 3:

Shiapen stated:


The Quran and Sunni Imams confirm that prophets do leave inheritance

Whilst Ibn al Hashimi is advancing this distinction, is it not amazing that none of the Sahaba that Ibn al Hashimi venerates, save Abu Bakar believed that Prophets were exempt from inheritance! As for the Shia Hadith that Ibn al Hashimi cited, we shall address it thoroughly in another chapter, at this point suffice it to say that the Nasibi has chosen to cite the Hadith out of context, as the Hadith relates to the knowledge of Prophetic inheritance for his successors (Imams) and scholars NOT the material possessions that heirs are entitled to. Fatima Zahra being (as) was the inheritor of His (s) material possessions as His (s) daughter and this is also mentioned in Shia Hadith at the relevant place in the books.

[End Quote]


This claim of Shiapen is made out of ignorance, it is completely false claim that none of the Sahaba(ra) except Abubakr(ra) believed that Prophet(saw) is exempt from inheritance.We would like to refute this false claim by giving few examples.

From Abu Hurayrah(ra) in Sahih Muslim:

Yunus -> al-Zuhri -> al-A`raj -> abu Hurayrah / TEXT: “We offer no inheritance, all we leave behind is charity.”

وَحَدَّثَنِي ابْنُ أَبِي خَلَفٍ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ عَدِيٍّ، أَخْبَرَنَا ابْنُ الْمُبَارَكِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏”‏ ‏.‏

From Hudhayfah(ra) in AL-BAZZAR:

Al-Nadir bin Tahir -> Fudayl bin Sulayman -> abu Malik al-Ashja`i -> Rib`ee -> Hudhayfah / TEXT: “We offer no inheritance, all we leave is charity.”

حَدَّثَنَا أَبُو كَامِلٍ، وَالنَّضْرُ بْنُ طَاهِرٍ، قَالا: أَخْبَرَنَا الْفُضَيْلُ بْنُ سُلَيْمَانَ،قَالَ: أَخْبَرَنَا أَبُو مَالِكٍ، عَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ: ” لا نُوَرَّثُ مَا تَرَكْنَا صَدَقَةٌ “، هَذَا الْكَلامُ لا نَعْلَمُ يُرْوَى عَنْ حُذَيْفَةَ إِلا مِنْ هَذَا الْوَجْهِ، وَلا رَوَاهُ عَنْ أَبِي مَالِكٍ إِلا الْفُضَيْلُ بْنُ سُلَيْمَانَ

As for the interpretation of the Shia hadeeth, then the most appropriate and reasonable explanation is; In that hadeeth there is negation of worldly inheritance from Prophets, and there is one inheritance from Prophets which is knowledge, so the only heirs of Prophets are the scholars. We would we explaining this in detail in the relevant chapter of our refutation to Shiapen.


Argument 4:

Shiapen stated:


Defence of Ibn al Hashimi that equates Sayyida Fatima (as)’s prohibition on inheritance to that of a kaafir

The Ahlelbayt.com team seek to suggest that Sayyida Zahra (as) had no entitlement to inheritance since she was exempt from such a right. The reason for excluding a kaafir and murderer from inheritance is clear and understandable but Ibn al Hasihmi fails to provide any grounds for why the children of the Prophet(s) should not inherit from him. Ibn al Hashimi has committed a major blasphemy against the Ahl’ul bayt (as). No doubt kaafirs and murderers fall outside this verse, but they are being penalised for committing a major sin! Let’s give an example:

“A man has two daughters, if one either apostatizes or kills him, she is not entitled to her father’s inheritance. The other daughter who neither murdered her father nor became an apostate will still be entitled to inherit her father’s possessions”.

To argue that the daughter of Rasulullah’s example was like that of a Kaafir daughter is amazing and is a rejection of the concept of inheritance. Whilst there is proven evidence that a father’s murderer and Kaafir children are not included in inheritance, the same is not the case with the family of the Prophet (s). A murderess and Kaafir offspring fall outside the verse as they are being punished, what act did Sayyida Fatima (as) commit that led to Allah (swt) to punishing her by ruling that she could not inherit from her father?

[End Quote]


This counter response from Shiapen, shows that they are truly deprived of wisdom. Or else, the reason to throw these false accusations was to derail the attention of readers from the given example which destroyed the invalid Shia argument. The example of Kaafir children not inheriting from Muslim parents was to refute the Shia illusion that, the Quranic verses on inheritance pertain to Prophet and non-Prophet alike, and that these rules are all-inclusive without exception. So the example clearly proved that there are exceptions to the Quranic verses and since the presence of exception is proven, then even the exception of Prophet(saw) not leaving inheritance should be taken into consideration, because like the exception of Kafir children not inheriting from Muslim parents is found in ahadeeth, similarly Prophet(saw) not leaving inheritance is also found in authentic ahadeeth.

There was no attempt nor intention from Ahlelbayt.com team to equate Fatima(ra)’s prohibition on inheritance to that of a kaafir, the only purpose to present that example was to refute the Shia claim that, the Quranic verses are without any exception. This is the reason ‘Shiapen’ made silly allegation and started to beat around the bush in their response, as they weren’t able to refute the example used by Ahlelbayt.com team.


Argument 5:

Shiapen stated:


Ibn al Hasihmi’s claim that the Prophet (s) was exempt from the verses of inheritance

Reply One – Allah (swt) has specified those things that that were exclusive to the Prophet (s) in the Quran

Allah (swt) mentions those matters specific to Muhammad (s) in the Quran itself. If the verses of inheritance did not apply to him (s), Allah (swt) would have likewise specified this fact.

[End Quote]


It is true that Allah(swt) has specified things which were exclusive to the Prophet(saw) in the Quran, but the remaining part of the truth is that, Allah(swt) didn’t mention everything that was exclusive to the Prophet(saw) in Quran. There were things which were exclusive to Prophet(saw) which were mentioned in ahadeeth. The simple example to prove the incorrectness of Shia claim is; the things which were made prohibited on the Muslims to consume, Allah(swt) did specify some of the things regarding this in Quran, but not everything was specified, and the other things which were made prohibited were reported in ahadeeth.

Some other rulings which were exclusive to the Prophet(saw) mentioned in ahadeeth:

(i). Unlike the Muslims, Prophet(saw) should be buried where he died.

Aishah(ra) narrated:”When the Messenger of Allah(saw) died, they disagreed over where to bury him. So Abu Bakr(ra) said: ‘I heard the Messenger of Allah(saw) saying something which I have not forgotten, he said: “Allah does not take (the life of ) a Prophet except at the location in which He wants him to be buried.'” So they buried him at the spot of his bed.”( Jami` at-Tirmidhi 1018, Grading: Sahih).

Similarly we read in Shia hadeeth:

Ali (a.s.) said, “He(saw) had said that he must be buried in the place where he died.( Al-Kafi).

(ii). Unlike the Muslims, the funeral prayer of Prophet(saw) was not lead by any Imam.

We read in Shia hadeeth from Al-Kafi:

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al- Halabi from abu ‘Abdallah (a.s.) who has said the following. “Al-‘Abbass came to Amir al- Mu’minin Ali (a.s.) and said, “O Ali, people have come in a group to bury the Messenger of Allah in Baqi’, the prayer place. Amir al-Mu’minin Ali (a.s.) then came out to the people and said, “O people, the Messenger of Allah is the Imam whether dead or living. He had said that he must be buried in the place where he died. He then stood at the door and prayed for him. Then he commanded every ten people to come in and pray for him and come out”.( Al Kafi, vol 4, part 3 Ch. 111, h# 36).

(iii). Prophet is given choice to die or survive before his soul is taken.

Narrated ‘Aisha: (the wife of the Prophet) When Allah’s Apostle was in good health, he used to say, “No prophet’s soul is ever captured unless he is shown his place in Paradise and given the option (to die or survive).” So when the death of the Prophet approached and his head was on my thigh, he became unconscious for a while and then he came to his senses and fixed his eyes on the ceiling and said, “O Allah (with) the highest companions.” (See Qur’an 4:69). I said’ “Hence he is not going to choose us.” And I came to know that it was the application of the narration which he (the Prophet) used to narrate to us. And that was the last statement of the Prophet (before his death) i.e., “O Allah! With the highest companions.” (Sahih Bukhari, Vol 8, Book 76, Number 516).

(iv). Prophet(saw) and his close relatives are prohibited from accepting charity.

Note: Point worthy to note is that, most of these exclusive rulings for Prophet(saw) mentioned in ahadeeth were regarding the scenarios that would occur near or after the death of Prophet(saw), similar to Prophet(saw) not leaving behind inheritance.

Now, if Shiapen wants to reject Sunni view that certain exception for Prophet(saw) were reported in ahadeeth, which we have proven quoting valid proofs, then we challenge Shiapen to provide one verse of Quran or authentic Sunni hadeeth, which says that, all the exceptions for Prophet(saw) were mentioned in Quran. If, they can’t then that proves the invalidity of their baseless claim.

Moreover, even the highly revered Shia scholars believed in some exclusive rulings for Prophets(as), Such as they were not allowed to practice Taqiyyah(dissimulation).

Esteemed Shia scholar al-Tusi in al-Tibyan 7/259-260 stated:

الطوسي كتابه التبيان 7/ 259 و260
“وعلى كل حال فلا يجوز على الانبياء القبائح ولايجوز ايضاً عليهم التعمية في الاخبار ولا التقية في اخبارهم لأنه يؤدي الى التشكيك في اخبارهم فلا يجوز ذلك عليهم على وجه”
“In any case it is not permissible for prophets to commit ugly acts, nor is it allowed for them to speak in a coded (unclear) way nor to use Taqqiyah because it would lead some to question their sayings, so it’s not allowed in any way.”

Esteemed Shia scholar al-Tabrasi in Tafseer Majma’a al-Bayan 7/97 states:

الطبرسي كتاب تفسير مجمع البيان 7/97
” فقد دلت الأدلة العقلية التي لاتحتمل التأويل على أن الانبياء لايجوز عليهم الكذب وان لم يقصدوا به غروراً ولاضرراً كما لايجوز عليهم التعمية في الاخبار ولا التقيّة لأن ذلك يؤدي الى التشكيك في أخبارهم
“Intellectual evidence that cannot be mis-interpreted shows us that it is not allowed for prophets to lie even if they do not mean any harm by it, also it is not allowed for them to speak in a coded (unclear) language nor is Taqqiyah allowed because it would cast doubt on their sayings.

Esteemed Shia scholar al-Majlisi in Bihar al-Anwar 28/400 stated:

المجلسي بحار الانوار ج28 ص400
(فأما الرسول (صلى الله عليه وآله) فانما لم تجز التقية عليه لان الشريعة لا تعرف إلا من جهته ولا يوصل إليها إلا بقوله )
“As for rassul-Allah SAWS, Taqqiyah is not permissible for him because the religious laws can only be known from him and cannot be reached except through his sayings.”


Argument 6:

Shiapen stated:


Reply Two – The double standards of Nawasib

Ibn al Hashimi states:

The Quran gives the general rule, and then the Hadith give the details and exceptions to this rule.

And when we advance the very notion in terms of proving the station of Imamate, these same Nawasib (with Ibn al Hashimi at the forefront) adamantly demand that we produce explicit verses from the Holy Quran proving the Imamate of Ahlulbayt (as) Imams. Nevertheless, these two issues are not equivalent in terms of authenticity since the alleged rule of Prophets being exempt from the verses of inheritance is based on an alleged Hadith of which Abu Bakar was the sole narrator that was rejected by the Sahabah.

[End Quote]


Failing to refute the view presented by Ahlelbayt website, which proved that there can be exceptions to general rules which can be found in ahadeeth; Shiapen tried to compare apples with oranges in order to save their destroyed argument. Imamate is fundamental principle in Shiism, it is Usool-e-deen, thus it must be explicitly mentioned in Quran, otherwise it cannot be considered Usool-e-deen, where as the exceptions such as; Prophet(saw) could not be inherited by his heirs, or He(saw) could not receive charity, are not from fundamentals of religion or Usool e deen, so these are mentioned in ahadeeth.

Hence, the comparison between the two is inappropriate, because the exception of Prophet(saw) not leaving inheritance, is considered a Fiqh matter, whereas Imamah is considered by Shias as essential to the core belief of Islam, on the same level as Tawheed, Prophethood, and the Day of Judgment. Thus, it is the deceit of Shiapen to compare the absent belief of Imamate which is Usool e deen as per Shias, with some exceptional rulings, being not mentioned in Quran.


Argument 7:

Shiapen stated:


Ibn al Hashimi’s questioning why no verse exists prohibiting the Ahl’ul bayt (as) from Zakat

Ibn al Hashimi states:

Furthermore, the Shia admit that the Quran dictates that if a person becomes poor, then he becomes eligible for Zakat. This is a right of an individual based in the Quran. And yet, the Hadith tells us that the Prophet’s family is not permitted to take Zakat; even if he becomes poor, a member of the Prophet’s family could not ask for Zakat. This fact is accepted by the Shia. If the Prophet’s family could not recieve Zakat, then why are we surprised when they are also not allowed to recieve inheritance from the Prophet (صلّى الله عليه وآله وسلّم)? Both rules come from the Hadith, which modify the general rule in the Quran.

Reply One – There is a difference between receiving inheritance and Zakat

Since the Prophet’s family are not entitled to receive Zakat, the author asks why we are surprised when they are likewise prohibited from receiving inheritance. The analogy doesn’t hold up because one is entitled to receive Zakat only when he is or becomes poor. It could be received from outsiders, those who can afford it, whilst the concept of inheritance is totally different, since a person attains ownership of his deceased fathers possessions whether he is rich or poor, it is not received from outsiders. Inheritance involves the family unit exclusively.

[End Quote]


Firstly a small correction that, it’s not just Zakat prohibited on Prophet(saw) and his family to receive. Even Saqada(voluntary charity) also prohibited on them.

Secondly, no one said that all the characteristics of Zakat or Saqada is identical to inheritance of Prophet(saw), but what is similar between the two is that, both Sadaqa/Zakat and inheritance of Prophet(saw) are prohibited for family of Prophet(saw) and both are exceptional cases which are not specified in Quran, but their rulings reached us through Prophetic narration.


Argument 8:

Shiapen stated:


Reply Two – Unlike the case of the Prophet’s inheritance, no one objected the Prophet’s family’s non-entitlement to Zakat

The author has got carried away by comparing the Prophet’s family’s non entitlement to Zakat and their (alleged) non entitlement to inheritance, when the reality is that no one ever raised objections to their prohibition on Zakat, whilst the Sahabah comprising of the immediate family members of the Prophet (s) including Fatima Zahra (sa) and Ali bin Abi Talib (as) had no knowledge of any such (alleged) rule, and vigorously opposed this unrealistic stance.

[End Quote]


This is an invalid argument, because people even differed regarding the other exclusive ruling for Prophet(saw), which makes this argument null and void. We read:

Aishah(ra) narrated:”When the Messenger of Allah(saw) died, they disagreed over where to bury him. So Abu Bakr(ra) said: ‘I heard the Messenger of Allah(saw) saying something which I have not forgotten, he said: “Allah does not take (the life of ) a Prophet except at the location in which He wants him to be buried.'” So they buried him at the spot of his bed.”( Jami` at-Tirmidhi 1018, Grading: Sahih).

So we find that even in this exclusive ruling for Prophet(saw) people who weren’t aware of it disagreed, but when they were made aware of the ruling they accepted it, similar thing happened in regards to the ruling of Prophet(saw) not leaving behind inheritance.

Secondly, regarding no one objecting the Prophet’ family’s non- entitlement to Zakat, then this has nothing to do with the argument in question, which is about Quran not specifying some exceptions for Prophet(saw) or his family. Moreover, it’s not an issue related to objection but rather awareness of the ruling, the issue of Sadaqa or Zakat was known to everyone from his family, because this issue occurred during the life of Prophet(saw) and hence the ruling over it was known to members from his family, whereas the issue of Prophet(saw) not leaving inheritance, only occurred after death of Prophet(saw), so not everyone from his family was aware regarding its ruling.


Argument 9:

Shiapen stated:


Reply Three – The legal right of Khums has been given to the Ahl’ul bayt (as)

If the Ahl’ul bayt (as) are exempt from Zakat entitlement, it does not in any way mean that they are unprotected from the pangs of hunger or poverty. They have a specific legal right to Khums.

[End Quote]


The same thing can be said over the inheritance issue that, since heirs of Prophet(saw) were exempted from inheritance of Prophet(saw), it does not in any way mean that they are unprotected from the pangs of hunger or poverty. They were given a share of Khums. If the heirs of Prophet(saw) were prevented from receiving inheritance from Prophet(saw), Allah (swt) gave them a share of Khums, which is mentioned in Quran.


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