 | | Preface | | General facts on Fadak | | The claim of Sayyida Fatima (as) | | Abu Bakr's rejection of witnesses' testimony | | Imam 'Ali (as)'s position on Fadak | | Rules of Inheritance in the Qur'an | | The Inheritance of Previous Prophets | | Analysing the Judgement of Abu Bakr | | Sayyida Fatima (as)'s response to the confiscation of Fadak | | Relations between Sayyida Fatima (as) and Maula 'Ali (as) | | The Shi'a position on Abu Bakr | | Conclusion |
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| General facts on Fadak
What is Fadak?
For evidence as to how much area constituted fadak, we are relying on the following esteemed Sunni works:
- Maujam-ul-Buldan by Yaqoot Hamawi, v14, p238
- Tareekh-e-Khamees, v2, p88
- Wafa-ul-Wafa by Noor-ud-Deen Al-Samhoodi, v4, page1480
"Fadak was a city, which was situated 2 or 3 days of travel from Madina. There were wells of water and trees of dates in it. It was the same Fadak, about which Fatima Zahra (r) said to Abu Bakr, "My father gave me this Fadak as a present". Abu Bakr asked her in reply to produce witnesses."
Note: Upon this demand of Abu Bakr, Hadhrat Fatima (as) recited this verse of the Qur'an:
"Nay, but ye have yourselves contrived a story (good enough) for you. So patience is most fitting (for me).
Al-Qur'an, Surah 12, Ayah 83, translation by Yusufali
Objection raised by Sunni scholors
Fadak was only a village, in which there were some date trees. How did it become a city?
In Ahl'ul Sunnah's authority work "Dairat-ul-Ma'arifa", v7, p135, it is written:
"Fadak is the name of a "Qarya" near Khayber.
The term "Qarya" according to Ahl'ul Sunnah's authority work "Al-Qamoos", chapter "Bab ul Wa'a Waliya" is as follows:
"In all respects, "Qarya" means "Masar Jameh".
In Ahl'ul Sunnah's esteemed work "Tafseer Ibne Katheer", Urdu edition, v1, page118, under the Tafseer of following Quranic verse:
And remember We said: "Enter this Town 'Qarya', and eat of the plenty therein as ye wish;
Al-Qur'an, Surah 2, Ayah 58, translated by Yusufali
Ibn Katheer in his commentary of this verse states that:
"Qarya' means Bait-ul-Muqaddas"
Now people with rational minds should recognise that Bait-ul-Muqaddas was not a village, but it was the first Qibla, and in the same way that the second Qibla is situated in a city, the first Qibla was also situated in a city.
The question no doubt comes to mind, 'Why is there a dispute in the meanings of "Qarya"?
Our response is that the defenders of the Sahaba want to prove that Fadak was not a large property hence taking a small piece of land was not such a contentious issue. They should of course accept the orders of the Qur'an, where we are told that:
And oppression is the biggest evil.
Why was it named Fadak?
We read in the esteemed Sunni works, "Maujam-ul-Buldan", v14, p240 and "Wafa-ul-Wafa", v4, page1281:
"This city was named Fadak, while the son of Adam (as) Ham first came to this place and he put the foundation of this city".
What was the value of property of Fadak?
Fourteen centuries have passed since the advent of Islam and historians, either due to their genuine inability or enmity towards Ahl'ul Bait, have never described it fully. That's why it is difficult to estimate the true value of this property. Nevertheless, we shall provide some historical facts, which will help to understand the income generated from this land.
The income from Fadak
In the authority work of Ahl'ul Sunnah, "Sunan Abu Dawud", v3, p144, Dhikr Fa'y, it is written:
"Abu Dawud says that when Umar bin Abdul-Aziz became Caliph, the income from the property of Fadak was 40,000 Dinars.
The land of Fadak and income from its dates
It is written in "Sharh Ibn Abi Al-Hadeed, v4, p108:
"Umar expelled the Jews from Fadak. And the value of land along with its dates was 50,000 Dirhams."
Blessings that came from the Dates of Fadak
Ibn Abi Al-Hadeed in Sharh Nahj ul Balagha wrote in v4, p108:
"There were eleven fruit trees in Fadak, that Rasulullah (s) planted with his own hand. The children of Fatima used to present them to Hajj pilgrims and they would give them Dinars and Dirhams for this service."
Did Imam Ridha (as) exaggerate over the size of Fadak?
The brilliant scholar Imam from Ansar.Org Muhammad al Khider presents this devastating proof as evidence that the Shi'as exaggerate over the size of Fadak:
| Ansar.org states: | Al-Kulayni narrates in al-Kafi:
Abul Hasan [Imam 'Ali ar-Rida] came to [the 'Abbasid Khaleefah] al-Mahdi and saw him redressing grievances and returning property to its owners that was unrightfully appropriated). He [Imam Rida] asked, "What about our grievance? Why is it not returned?" Al-Mahdi asked. "And what might that be, Abul Hasan?" He replied, "When Allah granted his Prophet the conquest of Fadak..." Al-Mahdi asked, "Abul Hasan, describe to me the extent of this property." He [Imam Rida] replied, "One side of it is Mount Uhud. Another side is al-'Arish in Egypt. Another side is the coastline. Another side is Dawmat al-Jandal." (al-Kafi, Bab al-Fay' wal-Anfal, vol. 1 p. 543; also Bihar al-Anwar, vol. 48 p. 156)
How can a piece of land in Khaybar possibly fit this description? Is this the extent to which people will allow themselves to be duped and deceived? |
Reply
This is a figurative term in the same way that the Ahl'ul Sunnah often claim that Umar spread Islam throughout the world, whilst in reality he did not even conquer the entire Asian Sub Continent. The need for such usage was because the Imam (as) was seeking to point out that Fadak was not the only thing that was usurped from the rightful heirs, there was also their legal entitlement to the rule of Islamic State. It is a matter of fact that the nascent Islamic State was stabilized via the financial benefits that had been gained from the lands of Khayber, that Sayyida Fatima (as) made a claim to. Prior to the conquest of Makka the Muslims did not had enough food to satiate their stomachs, the situation changed after this conquest and to this effect we read in Sahih al Bukhari Volume 5, Book 59, Number 548, Chapter Military Expeditions led by the Prophet (s) (Al-Maghaazi):
Narrated Ibn Umar:
We did not eat our fill except after we had conquered Khaibar.
The Estates of Fadak and Khayber created financial stability for the Islamic State, and the Imam (as) was pointing out this significant fact through this figurative term.
The income of Fadak was used for military purposes
We read in Ahl'ul Sunnah's esteemed work Insanul Ayun fi Seerah al Halbeeya Volume 3, p487-488, Chapter "The death of the Prophet [s]"
"Umar was angry with Abu Bakr and said, "If you give Fadak back to Fatima, where the expenses for army and defence will come from for at present all the Arabs are fighting against you. He then took the papers of Fadak from Fatima (as), and tore them into shreds".
 Insanul Ayun fi Seerah al Halbeeya, Vol. 3, Page 487 & 488
As we have shown, the historical facts are clear that Fadak was property from which not only one family could live easily, but which could help maintain the entire army. Tragically, the State usurped it so that its political opponents, the family of the Prophet (s), would be weakened and so prevent them from ever contemplating to oppose them.
The status of Fadak under the Shari'ah
There were several types of things, upon which Rasool Allah (saww) had a right to -E.g. Zakat, Ghanimat, Fay etc.
What is the difference between Ghanimah and Fay?
We read in Tafseer Kabeer, v8, p125, and Tafseer Muraghi, under the commentary of Surah Hashar:
"Ghanimah is that property (or money), in which Muslims had worked to get it, while Fay is that property (or money), in which Muslims didn't have to ride the horses and camels."
Fadak was the Fay Property
The Qur'an has ruled on the status of Fadak as property of Fay.
What Allah has bestowed on His Messenger (and taken away) from them - for this ye made no expedition with either cavalry or camelry (like Fadak): but Allah gives power to His messengers over any He pleases: and Allah has power over all things.
Al-Qur'an, Surah 59, Ayah 6, translated by Yusufali
Commentaries of the Qur'an confirm that Fadak was Fay property
- Tafseer Kabeer, Volume 10 page 506
- Tafseer Mazhari, p238
- Tafseer Ruh Al-Ma'ani, Tafseer Surah Hashr.
- Tafseer Muraghi, Tafseer Surah Hashr.
- Tafseer Durr-e-Manthur, Tafseer Surah Hashr.
- Tafseer Juwahir Tantawi, Tafseer Surah Hashr.
Imam Fakhrudeen Radhi writes in Tafseer Kabeer:
"This verse was revealed with regard to Fadak, which the Prophet (s) acquired as it was conquered without any fighting."
Tafseer al-Kabeer, Vol. 10, page 506
Comment
From all these Sunni commentaries it is clear that Fadak was property of Fay, which the Prophet gave to Fatima Zahra (as) as a gift. But after the death of Allah's Apostle, Abu Bakr seized it by force. And Qur'an says:
لا یزید الظلمین الاخسارا
How did the Prophet attain Fadak?
The following Sunni works shed light on this fact:
- Fathul Buldan, p46, by Abi al-Hassan Baladhuri.
- Mujmu ul Baldan, p139, v14
- History of Tabari, v3, p1583
- Tareekh Kamil, v2, p108, by Ibn Atheer Jazari
- Tareekh Khamees, v2, page58, by Husayn Diyar Bakari.
All of the books record the following:
"When the Prophet (s) returned from Khayber, he sent Muhisa bin Masood to propagate Islam to the people of Khayber. The leader of the Jews of Khayber at that time was Yusha bin Nun. The people of Fadak refused to accept Islam, but offered to give them half of their Land of Fadak. The Prophet (s) took half the land and allowed them to live there. This half Land of Fadak was property of the Prophet (s), as the Muslims didn't ride horses over it".
Comment
There are several more references which show clearly that no battle was fought to conquer Fadak. The fathers of Hadhrat Ayesha and Hadhrat Hafsa neither rode their horses over this land, nor displayed their legendary bravery to acquire the land. The Prophet (s) acquired this land from the Jewish occupants who gave it to him in return of not being fought against.. He (s) presented it to his daughter Sayyida Fatima (as). It is indeed sad that after his death, the Shaykhayn failed to display their exemplary mercy and snatched it away from her.
لا تحسین اللہ غافلا عما یعمل الظلمون۔ پ ،ابراھیم
The Prophet (s) owned all of Fadak
For proof we shall cite the following Sunni works:
- Nawawi in Sharh Sahih Muslim, Volume 2, p92
- Sunan Nasai, v7, p137
- Wafa ul Wafa, v4, p1280
- Sirat un Nabi by Ibn Hisham, v3, p353
- Tareekh Abul Fida, p140, Dhikr Ghazwa Khayber
Imam Nawawi writes in his Sharh of Sahih Muslim:
"Half the Land of Fadak, which was given by Jews after the peace treaty, was purely the property of Rasool Allah (s). Similarly, 1/3rd of the Valley of Qari and 2 castles of Khayber were the exclusive property of the Prophet (s) and no one else had a share of it".
Comment
However as opposed to all other Sunni historians,Shah Waliyullah in "Quratul Ain" p228 and Ibn Taymeeya in his Minhaj al Sunnah, Dhikr of Fadak, both have impertinently refused to accept that Fadak was in possession of the Prophet (s). We have proven from 5 esteemed Sunni works that the Prophet (s) had exclusive ownership of Fadak.
Those who conceal the right of Sayyida Fatima (s) deserve the recital:
لعنۃاللہ علی الکاذبین
Umar also deemed Fadak to be the exclusive property of Rasulullah (s)
This is proven from al Farooq Volume 2 page 289-290 by Shams al Hind Allamah Shibli Numani:
"…after the conquest of Syria and Iraq Omar addressed the companions, he declare on the basis of the Holy Qur'an that the conquered territories were not the property of any man, but that they were a national trust, as has been discussed under Fay. However, from the verse of the Qur'an it appears that the lands of Fadak were the Holy Prophet's own property, and that Omar himself understood the verse to imply so: What Allah has made this people (i.e. Bani Nadir) deliver to his Apostle, to conquest which you did not lead any camels or horses, but Allah empowers his Apostles over who, he pleases". On reading this verse Omar declared that the land was reserved for the Holy Prophet. The matter is mentioned in Sahih al Bukhari in detail in the chapters on Khums al Maghazi and al Mirath"
Al-Farooq, Vol. 2, Page 289 & 290
Was Abu Bakr merely implementing the will of Rasulullah (s)
The author of 'The Issue of Fedek: A rebuttal to common lies propagated against Ahl al-Sunnah regarding Ahlul-Bayt' makes this curious unfounded claim in his article, namely that Abu Bakr used the land in exactly the same manner that Rasulullah (s) wished.
| un named author states: | Ahmad Jawdat Pasha al-Lofji writes in his Qisas-e-Ambiya:
"Rasulullah Sallallahu alayhi wa Sallam devoted his date orchard named Fadak in Khaybar to the pious foundation and dictated how it was to be utilized. He advised in his will that income from the orchard should be given to foreign ambassadors, to visitors, guests and travellers. Hadhrat Abu Bakr, Radhi Allahu 'Anhu implemented this will during his Khaleefat". |
Reply
The author's assertion that Khayber and Fadak were used for supporting guests, travellers and ambassadors is a complete lie. Let us see how Fadak and Khayber was utilised by Rasulullah.We read in Sahih Muslim, Bab ul Fai Book 019, Number 4347:
It has been narrated on the authority of Umar, who said: The properties abandoned by Banu Nadir were the ones which Allah bestowed upon His Apostle for which no expedition was undertaken either with cavalry or camelry. These properties were particularly meant for the Holy Prophet (may peace be upon him). He would meet the annual expenditure of his family from the income thereof, and would spend what remained for purchasing horses and weapons as preparation for Jihad.
Umar said that the land was given to support his family and for weapons, al Lofji claims that it was to meet the expenditure of foreign ambassadors, visitors, guests and travellers.Now the reader has to decide whose words are to be relied upon Umar or those of al Lofji?
If Abu Bakr was merely implementing the 'will' of Rasulullah (s) then how did he have possession of it and not his descendants? Who is to be in possession of the will after the death of the deceased,his legal heirs or the khalifa e waqt? Moreover If this Will ever existed then why wasn't this presented as evidence during the Fadak dispute? Why do we not find any Sunni sources proving that Abu Bakr produced this will, or made reference to the will of the Prophet (s)? This Nasibi Mullah has attribute something to Abu Bakr that he never himself claimed.At no time did Abu Bakr say that he was implementing the will of Rasulullah (s).
The means via which Sayyida Fatima (as) acquired Fadak
Allah declares in the Holy Qur'an:
And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
Al-Qur'an, Surah 17, Ayah 26, translated by Yusufali
Note:
Allah who owns every thing has provided a means for his Servants to acquire some of these things. Land e.g that is acquired without fighting is Fay and the Prophet (s) is it's sole owner. He could give it to whoever he pleased, either as a gift, or by any other mode. Accordingly, when this verse was revealed he (s) gave the land of Fadak to Fatima Zahra (as) under the order of Allah. This is proven from the following authority works of Ahl'ul Sunnah:
- Tafseer Durre Manthur v4, p177
- Kanzul Ummal, v2, p158
- Lababul Naqool, p137, Sura Isra
- Tafseer-e-Mazhari, in Tafseer of above mentioned verse
- Tafseer Ruh Al-Ma'ani
In Tafseer of above mentioned verse:
"Abu Saeed al Khudri and Abdullah Ibn Abbas narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima Zahra (as) and gifted the land of Fadak to her".
Tafseer Dur al-Manthur, Vol. 4, page 177
Common objection raised by Abu Bakr's defenders
One of the objections raised by the sunni scholors to deny Syeda Fatimas right to the land of fadak is that Sura Isra (also known as Sura Bani Israel) is a Makkan Sura which incorporates the verse on giving close relatives their rights.Whereas Fadak was acquired in Madina. How is it that an incident that took place in Madina, is referred to in a Makkan verse?
Reply One
The present Qur'an was arranged during Uthman's era, he didn't arrange verses according to their revelation. As there is no specific proof (by any tradition) that this verse was revealed in Makka, it cannot be claimed as a Makkan verse.
Reply Two - Some verses were revealed in Makka as well as in Madina
There are several verses, which were revealed twice. Fakhrudeen Radhi for example stated that Surah Fateha descended in Makka and Madina. Similarly Ibn Hajar al Makki in "Sawaiqh-e-Muhriqa", page 102 writes:
"Akrama Khariji claimed that verse of "Muwaddah" was revealed in Makka, but the great scholar of Tafseer Ibne Abbas said that it was revealed in Madina.
Comment
Ibn Hajr is in effect stating that if the position of Ibn Abbas is correct, then this verse was revealed twice. We shall likewise advance that the verse of 'Dhul Qurba' was revealed twice.
Reply Three - The Qur'an contains Madani verses in Makkan Surah's
It is important to highlight here the legal position of the Quranic verses when it is to be decided whether a sura is Makkan or Madini.
While determining whether a quranic sura is makkan or madani it is seen whether it was revealed before the hijra or after it. If a sura has been revealed before hijra it is designated makkan no matter where the holy prophet was at the time of revelation. On the other hand if the sura is revealed after the hijra,it is considered madani no matter where the holy prophet was at the time of its revelation. However a problem arose with some quranic Suras whose revelation started in Makka (before Hijra) but which were completed after the Hijra (in Madina). To deal with such a situation, the unanimous agreement among the sunni scholors is that such Sura is to be considered Makkan as its revelation started before Hijra even though some of its portion has been revealed after Hijra. Acting on this accepted principle we can very safely say without any contradiction that the verse of quraba in Sura Isra had been revealed in Madina though the sura was first revealed before Hijra in Makka.
Umdah' thul Qari fi Sharh Sahih al Bukhari is an esteemed Sunni work. In its Volume 9, p202 we are told:
"These three Sunni scholars Maqatil, Qalabi and Ibn Abbas said that Surah Taghbun was a Makki Sura containing Madani verses."
The same position with regard to another Quranic verse is highlighted in the authority work of Ahl'ul Sunnah "Asbabul Nazool", p280 where it is written:
"Sura Shura is a Makki Surah but verse of "Muwaddat" is a Madani verse."
We shall accordingly advance that Sura Isra was a Makkan Surah that included "Dhul Qurba" a Madani verse.
Reply Four - The merits of Ayesha
In authority work of Ahl'ul Sunnah, "Lababul Naqool", p 137, Sura Isra, it is written:
"Once the Prophet (s) asked Ayesha to spend all that they had. Ayesha replied then nothing would be left for them. After that this verse was revealed "Wala taj'al". Allamah Suyuti writes that this verse is Madani"
Comment
The Verse of "Dhul Qurba" is 26th verse of Sura Isra. And the above mentioned verse "Wala taj'al" is 29th verse of Sura Isra. Since this verse showed the merits of Ayesha and proves that Ayesha was in the house of the Prophet (s) in Madina, the Nasibis accepted that this verse (in a Makkan Sura) was Madani not Makki.
We appeal to justice, when it comes to the rank of Ayesha it can be accepted that some verses of a Makkan Surah were revealed in Madina, but when it comes to Fatima Zahra (as) her right is denied solely on the basis that the Surah is Makki, so the verse of "Dhul Qurba" could not have been revealed in Madina! Is this not a clear contradiction?
Reply Five
Even if we accept for the sake of argument that the verse ordering the prophet(s) to give his relatives their rights is a makkan verse and not madani this still does not negate Syeda Fatima's claim to the land of Fadak. We as muslims believe that the Quaran is a book whose every Aya is valid and applicable till the day of judgement. If a verse is reavealed in Makka, does it lose its validity when the Prophet moves to madina? Of course any command by Allah to His Prophet holds good wherever the Prophet is and the Prophet is under an obligation to act upon it. If the Prophet gifted Fadak to his daughter in Madina, this was no doubt an implementatation of the will of Allah.
The Prophet (s) also gave Fatima Zahra (as) a written instruction about Fadak
Following are the proofs from authority works of Ahl'ul-Sunnah:
- Ruzatul Safa as quoted in Tashdheed-ul-Mathaeen page 102
- Ma'arij-ul-Nabuwwah, part 4, chapter 10, page 228
- Habeeb-us-Siyaar vol 1, Dhikr of Ghazwa-e-Khayber
The texts read as follows:
"Jibrael (as) came to Prophet Muhammad (s) and told him that Allah (swt) had ordered that he give the "Dhul Qurba" (close relatives) their rights. Rasulullah (s) asked who was meant from "Dhul Qurba" and what is meant from "Right".
Jibrael (as) replied that "Dhul Qurba" refers to Fatima Zahra (r), and from right it is meant the property of "Fadak".
The Prophet (s) called Fatima and presented Fadak to her giving her a written paper about it. This is the same written paper which was presented to Abu Bakr after the death of Rasool Allah (saww) by Fatima Zahra (as) and she said that it was the same written paper which the Prophet (s) wrote for her, Hasan and Husayn"
The contents of the written paper
In Fatawa Azizi, page 165, (published Karachi) al Muhaddith Shah Abdul Aziz sets out the contents of the written document:
Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abd Manaf has given this piece of land, whose premises are known, to his daughter Fatima Zahra. And after her, this land is entrusted to her children. And anyone who denies it after hearing it, then it's sin is on his head. And Allah is "Sami" and "Aleem".
Comment
We have proved from 10 Sunni works that the Prophet (s) presented Fadak to Fatima Zahra (as) as a gift by the orders of Allah (swt) and it was in her possession. But the same Shah Abdul Aziz in "Tuhfa Ithna Ashari", "Shah Wali Ullah" in "Quratul Ain" and Ibn Taymeeya in "Minhaj-us-Sunnah" and their modern day apprentice al Khider in 'Fadak' continue to lie by denying this fact. May Allah's curse be upon these liars! |
Fadak; The property of Fatima al-Zahra [as]
Nasibis' articles on Fadak
Insanul Ayun fi Seerah al Halbeeya, Vol. 3, Page 487 & 488
Tafseer al-Kabeer, Vol. 10, page 506
Al-Farooq, Vol. 2, Page 289 & 290
Tafseer Dur al-Manthur, Vol. 4, page 177