FADAK - The property of Fatima al-Zahra
[Source: answering-ansar.org ]
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 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.
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"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 said to Abu Bakr, "My father gave me this Fadak as a present". Abu Bakr asked her in reply to produce witnesses."
Maujam ul Buldan by Yaqoot Hamawi, v14, p238
Tareekh Khamees, v2, p88
Wafa-ul-Wafa by Noor-ud-Deen Al-Samhoodi, v4, page 1480
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Maujam-ul-Buldan, Volume 14 page 240 and Wafa-ul-Wafa, Volume 4 page 1281:
"This city was named Fadak, while the son of Adam Ham first came to this place and he put the foundation of this city".
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Sunan Abu Dawud, Volume 3 page 144 it is written:
Abu Dawood said: ‘When Umar bin Abdul-Aziz became Caliph, the income (from the property of Fadak) was 40,000 Dinars.’
Sharh Ibn Abi Al-Hadeed, Volume 4 page 108:
"Umar expelled the Jews from Fadak. And the value of the land along with its dates was 50,000 Dirhams."
Ibn Abi Al-Hadeed in Sharh Nahj ul Balagha wrote in v4, p108:
"There were eleven fruit trees in Fadak, that Rasulullah planted with his own hands. The children of Fatima used to present them to Hajj pilgrims and they would give them Dinars and Dirhams for this service."
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Insanul Ayun fi Seerah al Halbeeya Volume 3, p487-488, Chapter "The death of the Prophet"
"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, and tore them into shreds".
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Fatah ul Buldan, p46, by Abi al-Hassan Baladhuri.
Majma 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 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 took half the land and allowed them to live there. This half Land of Fadak was the property of the Prophet, as the Muslims didn't ride horses over it".
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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 the Jews following the peace treaty, was purely the property of Rasool Allah. Similarly, 1/3rd of the Valley of Qari which was given by the Jews after the peace treaty and 2 castles of Khayber which is al-Watikh & al-Selalem, were owned by him after the peace treaty. The third his share 1/5 of Khaybar booty after the conquest by force, these were the exclusive properties of the Prophet and no one else had a share of it".
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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"
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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. 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.
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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
When this verse was revealed the Prophet gave the land of Fadak to Fatima Zahra under the order of Allah.
Tafseer Durre Manthur v4, p177
Kanzul Ummal, v2, p158
Lababul Naqool, p137, Sura Isra
Tafseer Mazhari, in Tafseer of above mentioned verse
Tafseer Ruh Al-Ma'ani
In the Tafseer of above mentioned verse we read:
"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 and gifted the land of Fadak to her".
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Sahih Bukhari: Volume 4, Book 51, Number 3
Narrated Talha bin Musarrif: I asked 'Abdullah bin Abu Aufa, "Did the Prophet make a will?" He replied, "No," I asked him, "How is it then that the making of a will has been enjoined on people, (or that they are ordered to make a will)?" He replied, "The Prophet bequeathed Allah's Book (i.e. Quran)."
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Rauzat ul Safa as quoted in Tashdheed-ul-Mathaeen page 102
Ma'arij un Nabuwwah, page 321
Habeeb us Siyaar, vol 1, Dhikr of Ghazwa Khayber
"Jibrael came to Prophet Muhammad and told him that Allah had ordered that he give the Dhul Qurba (close relatives) their rights. Rasulullah asked who was meant from Dhul Qurba and what is meant from 'right'. Jibrael replied that Dhul Qurba refers to Fatima Zahra, and from 'right' it is meant the property of Fadak. The Prophet called Fatima and presented Fadak to her giving her a written paper as a proof. This paper was presented to Abu Bakr after the death of Rasool Allah by Fatima and she said that it was the paper which the Prophet wrote for her, Hasan and Husayn"
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In Fatawa Azizi, page 165, 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".
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Abu Bakr usurped the land of Fadak and Fatima Zahra asked him for her Right:
Sahih Bukhari Volume 4, Book 53, Number 325 and Volume 5, Hadeeth number 546, pp 381-383
Sahih Muslim, Volume 2 page 72, Chapter 'Prophets leave no inheritance
Sunan Abu Dawood Book 19, Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai' Wal-Imarah) Number 2967:
Sunan al Kabeera Volume, 6 page 30 (published in Hyderabad)
Riyadh al Nadira Volume, 4 page 231 (Baghdad publishers)
Sawaiqh al Muhriqa, page 21 Bab Muthaeen Abu Bakr
Maujam-ul-Buldan, Volume 3 page 312, Dhikr Fadak
Tafseer Kabeer, Volume 8 page 125 Ayat Fay
Kanz al Ummal, Volume 3 page 129, Kitab al Khilafat ma al Imara
al Milal wa al Nihal, Volume 1 page 18
al Bidayah wa al Nihaya, Volume 5 page 245
Tareekh Tabari, Volume 4 page 1825
Musnad Ahmad ibn Hanbal, Volume 1 page 158
Tareekh Khamees, Volume 2 page 174
Futuh al Buldan, page 35
Wafa al Wafa, page 995
Tabaqat Ibn Sa'd (Book of the Major Classes, d. 852 AD.), Volume 2, page 392 translated by S. Moinul Haq assisted by H.K. Ghazanfar M.A.
Naseem al Riyadh, Sharh Shifa Qadhi Khan Volume 3 page 414
We read in Riyadh:
When the Prophet died, Abu Bakr took Fadak from Fatima. Fatima went to him and said 'Give the land of Fadak to me, as my father the Prophet gave it to me'.
Tafseer Kabeer:
When Rasulullah died, Fatima claimed that Fadak was land bestowed to me by my father the Prophet; Abu Bakr said 'I don't know if you are telling the truth".
We read in 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, her 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, "Allah's Apostle 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 Allah's Apostle.
al-Bukhari under the Chapter of "The battle of Khaibar", Arabic-English,v5, tradition #546, pp 381-383, narrates from Ayesha that:
".. Fatimah became angry with Abu Bakr and kept away from him, and did not talk to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband 'Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself".
Tabaqat Ibn Sa'd:
"... Verily Fatimah, the daughter of the apostle of Allah, may Allah bless him, sent (a message) to Abu Bakr asking him about her share in the inheritance of the Apostle of Allah, may Allah bless him, which Allah had bestowed on His Apostle as booty (without bloodshed). She at that time claimed (a share from) the (Arabic text) of the Prophet, at al-Mad'inah, Fadak and what had remained of the Khums of Khaybar. Thereupon Abu Bakr said: Verily, the Apostle of Allah, may Allah bless him, said: We do not leave inheritance, what we leave goes into sadaqah. Verily the members of Muhammad's family will get provision from this money. By Allah! I shall not change the distribution of the sadaqah of the Apostle of Allah from what it was in the time of Apostle of Allah, may Allah bless him. I shall continue to spend them under the same heads as the Apostle of Allah was spending. So Abu Bakr refused to give anything to Fatimah. Consequently Fatimah became angry with Abu Bakr and left him. She did not talk with him till she died. She lived six months after the Apostle of Allah, may Allah bless him."
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Fadak was a gift to Fatima:
al Milal wa al Nihal page 13, Allamah Sharastani discusses the disputes that arose following the death of Rasulullah:
"The 6th dispute concerned Fadak and the inheritance of Rasulullah. Sayyida Fatima deemed it her land, and the claim of Fatima to its ownership"
Riyadh al Nadira, Volume 1 page 89:
"When the Prophet died, Abu Bakr took Fadak from Fatima, she went to him and said: 'Give the land of Fadak to me, as my father the Prophet gave it to me'...."
Allamah Yaqut al-Hamawi records in Maujam ul Buldan, Volume 3 page 313:
"After the death of the Prophet, Fatima said to Abu Bakr: 'My father the Prophet gave Fadak to me, thus give it to me'."
We also read:
"This is (the land) about which Fatima said: ‘Allah's messenger gave it to me’, hence Abu Bakr said: ‘I want witnesses’. That had a story".
We read in Futuh al-Buldan, page 35:
"Malik bin J'auna narrated from his father that he said: ‘Fatima said to Abu Bakr, Allah's messenger gave Fadak to me, give it to me'."
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Seerah al Halbeeya Volume 2 page 488:
"Sibt ibn Jauzi narrates that after Fatima made her claim to the ownership of Fadak, Abu Bakr heard her claim and Abu Bakr left a written instruction that it be restored to her, then Umar came to Abu Bakr, and asked 'Who is this document for?' The Khalifa said 'It's with regards to Fadak this is a written document for Fatima in relation to her father's inheritance. Umar said 'then how will you spend for the Muslims, when the Arabs are preparing to fight you, Umar then took the document and ripped it up".
This proves that the Hadith 'Prophet's leave no inheritance' is a lie, since Abu Bakr did in fact accept the claim of Sayyida Fatima.
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Nahj ul Balagha page 45 letter to Abi Uthman bin Haneef Ansari:
"Of course, all that we had in our possession under this sky was Fadak, but a group of people felt greedy for it and the other party withheld themselves from it. Allah is, after all, the best arbiter."
Majmal Buldan, Volume 3 page 312:Ali used to say: ‘The prophet granted it to Fatima during His life’.
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Sunan Abu Dawood Book 19, Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai' Wal-Imarah), Hadeeth Number 2998:
"…Banu an-Nadir were deported, and they took with them whatever their camels could carry, that is, their property, the doors of their houses, and their wood. Palm-trees were exclusively reserved for the Apostle of Allah. Allah bestowed them upon him and gave them him as a special portion. He (Allah), the Exalted, said: What Allah has bestowed on His Apostle (and taken away) from them, for this ye made no expedition with either camel corps or cavalry." He said: "Without fighting." So the Prophet gave most of it to the emigrants and divided it among them; and he divided some of it between two men from the helpers, who were needy, and he did not divide it among any of the helpers except those two. The rest of it survived as the sadaqah of the Apostle of Allah which is in the hands of the descendants of Fatimah".
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Umar ibn Abdul Aziz returned Fadak to the descendants of Sayyida Fatima.
Wafa al Wafa page 99:"When Umar Ibn Abdul Aziz became Khalifa he restored the land of Fadak to the descendants of Sayyida Fatima, and wrote to his representative in Madina on this regards"
Allamah Yaqut al-Hamawi records in Mujam al-Buldan, Volume 3 page 312:
'When Umar bin Abdulaziz become the Caliph, he wrote to his governor of Madina and ordered him to gave Fadak to the progeny of Fatima's’.
'A short history if Islam' by Dr A. Rahim page 168, Chapter Umar II:
"Umar II was very fair and generous to the member's of 'Ali's family. He restored to them the property of Fadak which was appropriated by Marwan".
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Caliph Mamun restored the land to the descendants of Sayyida Fatima.
Majma al-Buldan, Volume 3 page 313:
In year 210 Hijri Mamun gave an order to return (Fadak) to the progeny of Fatima. Thus he wrote to his representative in Madina Qatham bin Jaffar and said: ‘Allah's messenger gave Fadak to Fatima and that was a known and clear matter according to His (prophet) family and Fatima kept demanding it. Hence he (Mamun) has decided to return it to her inheritors’
Futuh al-Buldan, pages 36-37:
In 210 Hijri Ammerul Mumineen Mamun bin Harun al-Rashid gave an order that Fadak be given to the family of Fatima. This order was given to his representative in Madina Quthum bin Jafar: ‘I Commander of the Faithful as the successor of the Prophet have a duty to follow the way of the Prophet. Anything or Sadaqah that the Prophet gave must be given by me, all his virtues come from Allah, and my aim is to do that which pleases my Creator. I have found that the Prophet gave Fadak as a gift to his daughter and made her the sole owner and this is such a clear matter that carries no doubt amongst the Prophet's family. Verily the Commander of the Faithful deems it correct to return Fadak to the descendents of Fatima so as to implement the Justice of Allah and get closer to him in the process, and implement the order of the Prophet and attain a good reward. The Commander of the Faithful gives order that the return of Fadak be recorded in a Register and that this Order be sent to employees. Since the death of the Prophet the tradition has remained that Pilgrims on Hajj give an invitation to the People to claim anything Prophet gave as Sadaqah or gift to the People, their words would be accepted, in this circumstance Sayyida Fatima has a greater right that her claim regarding the possession of Fadak after the Prophet be accepted. The Khaleefa has told his Servant Mubarak Tabari 'Return Fadak to the Waris of Fatima, all its boundaries, rights, production and Servants should be returned. Muhammad bin Yahya bin Husayn bin Zaid bin 'Ali bin Husayn bin 'Ali Ibn Abi Talib and Muhammad bin Abdullah bin Husayn bin Ali bin Abi Talib, have been appointed by the Commander of the Faithful as Agents over Fadak. Verily you should be made aware that this is the opinion of the Commander of the Faithful and this is that which has come to him from Allah so as to receive the blessing of Allah and his Prophet. Your subordinates should be informed that Muhammad bin Yahya and Muhammad bin Abdullah be treated in the same manner as you dealt with Mubarak Tabari, these two should be supported with the production processes, profits should given to them so as to attain reward from Allah. Wasallam Wednesday 2nd Zeeqad 210 Hijri’
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Fatima was the only daughter and Ali only son in law:
'Riyadh al Nadira' Volume 3 page 220, Dhikr Fadail 'Ali:
Rasulullah said to 'Ali 'You possess three virtues not possessed by anyone else
You have a father in law like me.
You have received my truthful daughter as your wife
You have received pious sons such as Hassan and Husayn
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Title of Uthman Dhul Nurayn [possessor of two lights] cannot be located in the authentic Sunni works. It is not present in any of the six esteemed works of Ahl ul Sunnah.
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Abu Bakr's rejects witnesses' testimony.
Sharh ibn al Hadeed, Volume 4 page 113
Futuh al Buldan, page 35 printed 1350 Hijri, Egypt.
Tafseer Kabeer Volume 10 page 506
Seerath al Halabeeya, Volume 3 page 498
Sharah Mawaqif, page 735 page 735
Sawaiqh al Muhriqa, page 22 Bab Mathaeen Abu Bakr
Maujam-ul-Buldan, Volume 4 page 239
Wafa al Wafa, Volume 3 page 999 Bab Sadaqath un Nabi
We read in Futuh al Buldan, page 35:
Malik bin Jawuna narrates from his father that Fatima said to Abu Bakr: 'Rasulullah bestowed Fadak to me, so return it.’ Ali testified in her favour, Abu Bakr asked for another witness, and Umm Ayman testified in support of Fatima. Upon this, Abu Bakr said: ‘O daughter of Rasulullah, such testimony is unacceptable unless you have two males or one male and two females, upon hearing this Fatima left.’
We also read:
Jafar bin Muhammad said that Fatima said to Abu Bakr: 'Return Fadak to me as it was given to me by Rasulullah'. Abu Bakr demanded witnesses. Umm Ayman and Rabah the Servant of Rasulullah testified in support of her claim. He said that such testimonies were unacceptable unless presented by one man and two women.
We also read:
Umm Hani states that Fatima daughter of Rasulullah appeared before the Court of Abu Bakr and asked: 'When you die who shall inherit you?' He replied: 'My family and descendants'. Fatima said: 'What is your stance when you seize the inheritance of the Prophet and do not give it to us?' He said: 'Oh daughter of Allah's messenger, I did not seize your father’s gold and silver and this or that.’ Fatima then said: 'Give us our share of Khayber, Fadak is our exclusive property'. He [Abu Bakr] replied: 'Oh daughter of Rasulullah, I heard the Prophet say that (Fadak) is a pillar that Allah has provided for me as a source of earnings during my life time, verily when I die, distribute this amongst the Muslims!.’
Tafseer Kabeer:
"After the death (of Rasulullah), Fatima raised the issue of Fadak that he (the Prophet) had granted it to her, Abu Bakr said: '…I don't know if you are telling the truth, and I cant judge according to it (your claim).' Then Umm Ayman and a male servant testified for her. Abu Bakr said: 'bring forth another witness whose word is acceptable'.
Tafseer al-Kabeer, Vol. 10, page 506
Wafa al Wafa:
"Fadak was that land that Hadhrat Fatima claimed Rasulullah had given to me. Abu Bakr demanded witnesses. 'Ali and Umm Ayman testified. The Khaleefa replied 'Only the testimony of a man and two women are acceptable".
We read in Seerath Halbeeya:
"Abu Bakr asked Fatima to produce witnesses to corroborate her claim that Fadak had been given to her. Abu Bakr said 'Do you have any proof? 'Ali gave testimony as did Umm Ayman. Abu Bakr said the witness numbers are not met by the testimony of a male and female. The Shi'a say that Fatima was Masum due to the verse of purification and the words of the Prophet 'Fatima is a part of me', and [they say] that Hasan, Husayn and Umme Kalthum also gave testimonies. That which was said [about Fatima] was merely figurative and said out of love, children are not permitted to testify in favour of their parents.
Insan al-Ayun fi Seerah al-Halbeeyah, Vol. 3, page 487 & 488
We read in Sharah Mawaqif:
If it is advanced that Fatima claimed that Rasulullah had bestowed Fadak to her and that Ali, Hassan, Husayn, Umme Kulthum testified in her favour, and the Sahih view is that Umm Ayman testified in her favour and Abu Bakr rejected their testimony which made him an oppressor, so we will reply that the testimonies of Hasan and Husayn were not accepted being her progeny and minors. As for the testimonies of Ali and Umm Ayman, they were rejected being short of the requirement.
Admission of Ibn Hajr al Makki in his Sawaiqh al Muhriqa, Page 138 & 139.
He defends Abu Bakr as follows:
Fatima made a claim that Rasulullah left Fadak for her and she presented the testimonies of Umm Ayman and 'Ali in her favour, yet the criteria for witness numbers was not met. There are differences amongst the scholars as to whether a husband can testify in favour of a claim made by his wife. It can also be said that Fatima did not ask her witnesses to make a claim on oath. People have also said that Hassan and Husayn testified in support of Fatima's claim, this is Batil, the testimony of offspring or underage children in favour of their parents is unacceptable.
Sawaiq al-Muhriqa, Page 138 & 139
Remember Ibn Hajr was a major defender of Abu Bakr and opponent of the Shi'a.
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Umm Ayman was a female companion.
“Umm Ayman the Ethiopian, she was the slave of Allah's messenger”
Siar alam alnubala, Volume 2 page 223
Rasulullah said: ‘Whoever wishes to marry a woman of paradise should marry Umm Ayman’
Tabaqat al-Kubra, Volume 8 page 224 and Tarikh Damishq, Volume 4 page 303:
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Umar wanted Fadak for expenses:
Seerah al Halbeeya Volume 2 page 488:
"Sibt ibn Jauzi narrates that after Fatima made her claim to the ownership of Fadak, Abu Bakr heard her claim and Abu Bakr left a written instruction that it be restored to her, then Umar came to Abu Bakr, and asked 'Who is this document for?' The Khalifa said 'It's with regards to Fadak this is a written document for Fatima in relation to her father's inheritance. Umar said 'then how will you spend for the Muslims, when the Arabs are preparing to fight you, Umar then took the document and ripped it up".
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In Volume 2 page 51 of Hayatus Sahaba under the Chapter 'The practice of seeking advice of the elite by Abu Bakr' we read a narration transmitted by Ibn Abu Shaibah in Tarikh by al Bukhari, Ibn Asakir, Baihaqi and Yaqoob bin Sufyan:
"Ubaida reports 'Aina bin Hasan and Aqra bin Habis approached Abu Bakr and said 'O Caliph of the Messenger of Allah!" There is some fallow land in out area. If you deem it considerable, give us the land so that we can cultivate it to earn our livelihood. He donated it to them and wrote a decree in support thereof. He also put down the name of Umar on it as a witness. On seeing the document Umar spat over it and erased its contents. Both of them grew angry and admonished Umar. He replied 'The Holy Prophet infused love for Islam in both of you. It was the time when Islam was unstable, but now it has gained an honourable status. You therefore go and do as you like. May Allah allow you concession if you seek any. Both of them went grambling to Abu Bakr and said, 'Tell us who is the Caliph, yourself or Umar? 'In a way he (umar) is the Caliph, because he could become Caliph if he wanted to be so said Abu Bakr. In the meantime Umar said 'Does te land you have donated to these two persons belong to you or to the Muslims as a whole? Abu Bakr replied, 'It is the property of the Muslims as a whole' Umar said 'What them made you to reserve this piece of land for these two persons ignoring the Muslims as a whole? Abu Bakr said, 'The people around me had advised me to do so'. At this Umar said, 'Had you consulted only the people around you or had you sought the opinion of all the Muslims who are the real owners of the property?' Abu Bakr replied, 'I had told you that you are stronger than me in matters of Caliphate, but you did ignore my pleas and put me as Caliph.
[Al Kanz (Volume 2 page 189)al Isabah (Volume 3 page 55) Al Bukhari (Volume 1 page 59). This Hadith has been mentioned by the above sources with a correct Isnad…]".
Hayat us-Sahaba, Vol. 2, Page 51 & 52
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Tabaqat ibn Sad Volume 2 page 451 [English translation], under the Chapter 'The learned and those who gave Fatwas from among the companions of the Apostle of Allah, May Allah bless him:
"Muhammad ibn Umar al Aslami informed us; (he said): Jariyah ibn Abi Imran informed us on the authority of Abd al-Rahman Ibn al Qasim, he on the authority of his father; Verily when Abu Bakr confronted with an important affair about which he needed council of the wise and the jurists, he called some Muhajirs and Ansars. He called Umar, Uthman, 'Ali, 'Abd-al Rahman Ibn Awf, Mu'adh ibn Jabal, Unayy Ibn Ka'b and Zayd Ibn Thabit, every one of whom gave Fatwas during the Caliphate of Abu Bakr. The cases of the people for Fatwas were referred to them(the companions). This continued till the end of Abu Bakr's life".
Tabaqat Ibn Sa'ad, Vol. 2, Page 451 & 452
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Kanz al Ummal Volume 6 page 219 Bab Fadail Min Qism al Kaul:
"Rasulullah said 'the first to enter Paradise shall be Fatima as she is the example of Maryam for this Ummah"
Dr Tahir al Qadri in ‘Al Durr’athul Baydha fee Manaqib Fatima al Zahra’ page 106 also recorded this narration from Kanz, counting it as one of her virtues.
Al Duratul Baydha fee Manaqib Fatima al Zahra, Page 106
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al Mustadrak al Hakim, Volume 3 page 161
al Istiab, Volume 4 page 366
al Kamil fi Isma al Rijjal al Isab al Mushkwaath, page 29 Dhikr Fatima binte Rasul (printed Kanpur)
Hilayath al Awliya, Volume 2 page 42
Abdullah bin Zubair narrated from his father that whenever Ayesha mentioned Fatima the daughter of the Prophet, she used to say: ‘I never saw someone more truthful than her apart from the one that produced her (her father).’
Al-Mustadrak al-Hakim, Vol. 3, page 160 & 161
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Imam Abu Yala records in his Musnad:
"Amro bin Dinar narrated that Ayesha said: ‘I never witnessed anyone more truthful than Fatima except her father. When a dispute arose between them (Fatima and Ayesha) she (Ayesha) said: ‘Oh Allah's messenger ask her (Fatima) verily she will not lie’
Musnad Abu Yala, Volume 9 page 465 Tradition 4850
Imam Abi Bakar Al-Haythami in Majm'a al-Zawaed, Volume 9 page 201 and Allamah Salehi al-Shami in Subul al-Huda wa al-Rashad, Volume 11 page 47 said: ‘The narrators are of Sahih (books)’ .
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Sahih al Bukhari Volume 5, Book 57, Number 61, Bab Fadail Fatima & Volume 7, Book 62, Number 157 Bab ul Nikah
Sahih Muslim Book 031, Number 6000 Bab Fatima Binte Rasul
Mustadrak al Hakim Volume 3 159 Bab Fadail Fatima
Kanza Thamil Volume 6 page 219 Kitab Fadail min Qism al Kaul
al Isaba Volume 4 page 366
Hilayath al Awliya Volume 20
Ruzatul Ahbaab page 608
Sahih al Bukhari Volume 7, Book 62, Number 157 Bab ul Nikah:
"Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me."
Sahih al Bukhari Volume 5, Book 57, Number 61, Bab Fadail Fatima:
Allah's Apostle said, "Fatima is a part of me, and he who makes her angry, makes me angry."
Sahih Muslim Book 031, Number 6000 Bab Fatima Binte Rasul:
Miswar b. Makhramah reported Allah's Messenger as saying: Fatima is a part of me. He in fact tortures me who tortures her.
In Naseem al Riyadh, Shah Shifa Qadhi Khan Volume 4 page 565, the author Shuhabudin al Hanafi writes:
"The author of Nihaya said the words "Bazz'aa' whether with 'Fatha' or Kasra are both acceptable but the Kasr is better known as Biza' means a piece of flesh, the Hadeeth means that Fatima is a piece of me since Fatima is a part of Rasulullah, this Hadeeth proves the virtuous rank of Sayyida Fatima, one that no other woman can attain"
Qadhi Badradeen A'ini in his famous commentary of Sahih al Bukhari, Umdah thul Qari Volume 7 page 665, comments on this tradition as follows:
"Bayhaqi has deduced from the above Hadeeth, that anyone that swears at this lady is a Kaafir".
In Umdathul Qari Volume 9 page 514, A'ini states:
"From the above Hadeeth this ruling is proven that one whose pains Fatima, pains Rasulullah, inflicting even the slightest pain to them is haraam"
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The Holy Book of Allah mentions Ahlul-Bayt:
"Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification".
Al-Qur'an, Surah Al-Ahzab, Ayah 33
Hadith tell us who are these people.
Sahih Muslim, Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet (PBUH&HF), 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1883, Tradition #61.
Jami al Tirmidhi Volume 2 page 589 Bab Manaqib Ahl'ul bayt
Tafseer Gharab al Qur'an Part 22 (Qur'an) page 11, commentary of Surah Ahzab
Tafseer Kabeer Volume 6 page 579 commentary of Surah Ahzab
Tafseer Rul al Ma'ani Part 22 (Qur'an) page 13, commentary of Surah Ahzab
Tafseer Fathul Qadeer Volume 4 page 270
Tafseer Ibn Katheer Volume 4 page 4 commentary of Surah Ahzab
Tafseer Mazhari Volume 7 page 373
Tafseer Durre Manthur Volume 5 page 198 (printed Egypt)
Tafseer Jauhar al Qur'an Part 22 (Qur'an) page 28, commentary of Surah Ahzab
Tafseer al Itqan Volume 2 page 173
Tafseer Asbaab al Nazool page 627
Sharh Fiqh Akbar page 121
Mishkat al Masabeeh Volume 2 page 254
Mustadrak al Sahihayn, Bab fadhail al-ahlulbayt
We read in Sahih Muslim:
Narrated Ayesha: One day the Prophet (PBUH&HF) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under the cloak, then al-Hussain came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification (the last sentence of Verse 33:33)."
We read in al Mustadrak al Hakim:
'The narrator states, when the revelation descended, the Rasul said, "call them to me, call them to me," Safia asked the Rasul "Ya Rasulullah whom shall I call" then the Prophet replied "My family namely, Ali, Fatima, Hassan and Hussain" When they came, the Prophet wrapped them under the cloak and raised his hand in prayer and said "Ya Allah this is my progeny, send your blessings to me and my progeny" Thereafter Allah sent down the revelation of Ayat ul Tatheer'
These reports make it clear that verse was revealed about Ali, Fatima, Hassan and Hussain.
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Prophet kept reading this verse outside the home of Sayyida Fatima months.
Fathul Qadeer by Allamah Shukani page 271 Volume 4
Tafseer Maraaghi, V7 P 22
Tafseer Durre Manthur, V5, P199
Tasfeer Khazan, P213, V54
Mustadrak al Hakim P158, V3
al Hakim states:
Anas states: The Prophet after fajr prayer recited the verse for the next six months outside the home of Sayyida Fatima.
Ahmad bin Mustafa al-Muraaghi (d. 1317 H) records in Tafseer Muraaghi:
Ibn Abbas states, we have witnessed that the Prophet (pbum), after every prayer used to visit Ali Ibne Abi Talib door and recited Ayatu Tatheer. He did this continuously for 9 months. He did this fives times a day.
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Tafseer Ibn Katheer, v4 p4 Al Azhab
Tafseer Ruh al Ma'ani, p22 V13
Tafseer Kabeer, p213 Volume 5 [printed Egypt]
Tafseer Durre Manthur, p189 Volume 5
Nazool Al Ibrar, p58
Zakhair al Uqba, P22
Nazool Al Ibrar by Allamah Badkhashani al-Hanbali:
Umme Salma said that Rasul was in my house, the servant told us the Ali and Fatima have arrived, the Prophet stated, "Oh Umme Salama, please go elsewhere as my Ahlulbayt has arrived, Umme Salma stated that I got up and sat in one corner of the room. The Prophet took Hassan and Hussain in his laps and he put his hands on Ali and Fatima's head and showed his affection toward them. He put the mantle on them and raised his hands to the sky and prayed, Oh Allah, for your sake me and my Ahlul Bayts…
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Rijs
Rijs is defined as "dirt, filth, dirty thing or act, atrocity".
Shia scholar Shaykh Seduq records in Ma'ani al-Akhbar, page 64:
Ali bin Abi Talib said: 'Once Allah's messenger was asked: 'What is batool? Oh Allah's messenger, we heard you saying Mary is batool and Fatima is batool?'. He replied: 'Batool is the one who never saw blood, has never had a period, because the daughters of prophets are kept free of menses.''
Imam of Sunnah Tabarani records in Muajam al-Kabir, Volume 22 page 401:
Ayesha said: I saw Allah's messenger (pbuh) kissing Fatima. Thus I said: ‘Oh Allah's messenger! I see you doing some thing you never used to do before?’ He replied: ‘Oh Humayra, the night I was taken on a journey of the heaven, I entered the paradise, I stood next to a tree amongst the trees of the paradise and I never saw any tree looking better than it, nor better leaves than it, nor better fruit than it, hence I took one of it fruits and ate it, then it became a seed in my loin and then when I return back to earth, I had intercourse with Khadija thus she become pregnant by Fatima. Therefore whenever I miss the smell of paradise, I smell Fatima. Oh Humayra, verily Fatima is not like other women and she doesn’t have periods’.
Sa'd said: The Prophet said to 'Ali 'It is not permitted for anyone to be in a state of Janub (requiring the complete washing of the body known as Ghusl) in the Mosque apart from me and you'.
Tareekh ul-Khulafa, Page 179
On page 180 we read the envy of Umar in this regards:
Abu Hurraira said: 'Umar ibn al Khattab said, 'Ali was given three qualities any one of which I should prefer the gift of over high-bred camels'. He was asked 'And what are they?'. He said 'He married him his daughter Fatimah, his dwelling at the mosque wherein what is not permitted to me in it is permitted to him; and the standard on the Day of Khayber'
Tareekh ul-Khulafa, Page 180
In his book 'Maraja al-Bahrayn fi Manaqib al-Hasnayn' page 48, he records this tradition:
"Umme Salma narrates that she heard the Prophet say 'It is never halaal for a person in a state of Janaba or menstruation to enter this Mosque, apart from the Prophet of Allah, 'Ali, Fatima, Hassan and Husayn. With the exception of them no one else is permitted to enter the Mosque of the Prophet. Go forth! I have told you the names to ensure that you are not lead astray".
Maraja Al-Bahrayn fi Manaqib al-Hasnayn, Page 48
1. Sunan Bayhaqi, Volume 7 page 65 Hadeeth number 13178-131792.
Kanz al Ummal, Volume 14 page 101 Hadeeth number 341833.
Tareekh Ibn Asakir, Volume 14 page 1664.
Fadail min al Seerah, Volume 1 page 283 [by Ibn Katheer]5.
Khasais al Kubra, Volume 2 page 424
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Abu Bakr accepted a claim without the need for witnesses:
Sahih Bukhari, Volume 3, Book 48, Number 848: Book of Witnesses
Sahih Muslim, Volume 2 page 291
Sahih al Tirmidhi, vol 5 p 129
Sunan al Kabeera, Volume 6 page 302
Musnad Ahmad Hanbal, vol 3 p 307-308
Tabaqat Ibn Sa'ad, vol 2 part 2 p 88-89
Riyadh al Nadira, Volume 1 page 227
Tareekh ul Khulafa, page 69 Fadail fi Abu Bakr
We read in Sahih Bukhari:
Narrated Muhammad bin Ali: Jabir bin Abdullah said, "When the Prophet died, Abu Bakr received some property from Al-Ala bin Al-Hadrami. Abu Bakr said to the people, "Whoever has a money claim on the Prophet, or was promised something by him, should come to us (so that we may pay him his right)." Jabir added, "I said (to Abu Bakr), Allah's Apostle promised me that he would give me this much, and this much, and this much (spreading his hands three times)." Jabir added, "Abu Bakr counted for me and handed me five-hundred (gold pieces), and then five-hundred, and then five-hundred."
Jabir words were enough that Rasulullah owed him money. No witnesses were presented to corroborate his evidence. Abu Bakr's opinion was that the money should be returned to Jabir, without the need for witnesses. Yet when Sayyida Fatima claimed that the land of Fadak was bequeathed to her as inheritance, he refused to grant her the land, on the premise that her words were questionable and demanded witnesses.
Imam Badruddin al A'ini in Umdatul Qari said:
“Some (scholars) said that according to it (the tradition) the evidence of one just companion is accepted although it may be in his own favour, because Abu Bakr did not ask Jabir to produce any witness to prove his claim.”
Umadat ul Qari, Volume 12 page 121
We also read in Umadat ul Qari, Volume 12 page 120:
"I say: By not seeking additional witnesses to back up Jabir's claim was an adherence the principles of the Qur'an and Sunnah, since in the Qur'an Allah says that you are the Khayr ul Ummah (Best of Ummah's), an wasat Ummah (Just Ummah) - if Jabir is not counted in the best and most just of Ummah's then who is? He acted on a Hadeeth in this way, Rasulullah said ‘Whoever intentionally attributes a lie to me shall enter Hell' hence whilst the comments of a normal Muslim cannot be relied upon, it cannot be that a Sahabi would attribute lies to the Prophet. If this problem arose today it would be unacceptable without proof.”
Umadat ul Qari, Volume 12 page 121
We also read in Ahle Sunnah's authority work Al Alam al Moqeen page 36:
"The truth is when you have just one witness; a ruling should be based on their truthfulness. It is established that the Prophet ruled on the Abu Qathada's killing a Pagan, on the basis of sole testimony, and rewarded him his armour on this basis, he did not even ask for the clear testimony of Abu Qatada, rather the testimony of a single witness was deemed acceptable".
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Tareekh Baghdadi Volume 5 page 37 Dhikr Ahmad ibn Ahmad bin Abu Bakr al Tamadh
Manaqib by Ibne Maghazli al Shaafi page 98,
Kanz al Ammal Volume 11 page 604
Riyadh al Nadira Volume page 154
Tareekh Baghdad records as follows:
"Jaysh bin Janada states 'I was sitting next to Abu Bakr and he [Abu Bakr] announced 'Claim anything that the Prophet owed you'. One man said Rasulullah promised me six handfuls of dates. Abu Bakr then summoned 'Ali and told him the matter and asked that he distribute the dates with handfuls, he did do. Abu Bakr said 'Gather them' there were seven dates in each"
All four books then have the testimony of Abu Bakr:
"Verily Allah and his Prophet spoke the truth, I heard Rasulullah say on the night of Hijrah as we left Makka 'My hand and Ali's hand are EQUAL in dispensing justice.
We read in Sahih al Bukhari Chapter 52. Book of Setting Free, Hadeeth number 2481:
It is related from 'Abdullah Ibn Abi Mulayka that the two sons of Suhayb, the client of Ibn Jud'an, laid claim to two houses and a room, saying that the Messenger of Allah, may Allah bless him and grant him peace, had given that to Suhayb. Marwan asked, "Who will testify to that on your behalf?" They said, "Ibn 'Umar." He summoned him and he testified that the Messenger of Allah, may Allah bless him and grant him peace, had given Suhayb two houses and a room. Marwan judged in their favour on the basis of his testimony.
Imam of Ahl'ul Sunnah Badrudeen Al-A'ini has given his commentary of this Hadeeth in Umdat ul Qari, Volume 13 page 177:
Ibn Batal said: ‘How did Marwan judge on the basis of Ibn Umar testimony only? The answer is that Marwan judged by his testimony accompanied by the oath of the claimant according to Sunnah in making judgment by a single witness and oath of claimant.
We read in Ahl'ul Sunnah's authority work Kanz al Ummal:
“Ali bin Abi Talib narrates that Allah's messenger, Abu Bakr, Umar and Uthman would rule upon the witness testimony of one person and the oath of the claimant ".
Kanz al Ummal, Volume 7 page 23 Tradition 17786
Similarly we read in Sunnan al-Darqutni, Volume 10 page 338:
Ali narrates that Allah's messenger would rule upon the witness testimony of one person and the oath of the claimant. (Darqutni said) Ali would issue rulings in this manner in Iraq.
Sunnan al-Darqutni, Volume 10 page 338 Tradition 4540
We read in Sunan ibn Majah:
Ibn Abbas narrates that Rasulullah ruled on the basis of the testimony of a single witness and (a claimant’s) oath.
Sunan ibn Majah, Volume 2 page 793 Hadith 2370
We read in Sunan Abu Dawud, The Office of the Judge (Kitab Al-Aqdiyah) Book 24, Number 360:
Narrated Abu Hurayrah: The Prophet gave a decision on the basis of an oath and a single witness.
We read in Muwatta Imam Malik, Book of Judgements Book 36, Number 36.4.5:
Yahya said, "Malik said from Jafar ibn Muhammad from his father that the Messenger of Allah, may Allah bless him and grant him peace, pronounced judgement on the basis of an oath with one witness."
Of interest is the fact that Ibn Taymiyah al Nasibi in Minhajj al Sunnah, Volume 4 page 125 also stated:
“Yes it can be ruled by the testimony of sole witness and the claimer’s oath according to the scholars of Hijaz and Ahlul Hadith”.
Imam Mawardi records in his authority work al-Ensaf, Volume 12 page 84:
We say: ‘The testimony of one witness and oath of the claimant is acceptable’
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Imam Malik in his Muwatta,Book of Judgements Section: Judgement Based on Oaths with One Witness, having cited the fact that the Prophet would pass judgement on the basis of the oath and testimony of a single witness, comments:
"The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his testimony, he is confirmed in his right. If he draws back and refuses to take an oath, the defendant is made to take an oath. If the defendent takes an oath, the claim against him is dropped. If he refuses to take an oath, the claim is confirmed against him."
Malik said, "This procedure pertains to property cases in particular".
This was a property dispute and all that Khalifa Abu Bakr needed to do was take the sole testimony of Sayyida Fatima(on oath) so as to confirm the truthfulness of her claim.
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Abu Bakr rejected Sayyida Fatima, by saying:
'I don't know if you are telling the truth'
[Tafseer al Kabeer, Volume 10 page 506]
He also rejected the witnesses she produces, Ali, Rabah, Umm Ayman, Hasan, Husayn.
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Sahih Muslim Book 019, Number 4349 that Umar acknowledged the following to Imam 'Ali:
Umar's Words:
When the Messenger of Allah passed away, Abu Bakr said:" I am the successor of the Messenger of Allah." Both of you came to demand your shares from the property (left behind by the Messenger of Allah). (Referring to Hadhrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr said: The Messenger of Allah had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest.
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Kanz al Ummal, Volume 11 page 399 Tradition 31519:
Rasulullah said to Ali: 'When people love this world and shall usurp inheritance and love money so much amd used the religion of Allah as a source of income and the property of Allah as estates, what will you do? Ali replied: ‘I shall leave them alone, and shall seek out Allah, his Prophet and the next world. I shall bear patience in relation to worldly problems until I meet you'. Rasulullah said: 'You spoke correctly, O Allah! Give 'Ali patience’.
Kanz al Ummal, Volume 11 page 399 Tradition 31519
This is the complete tradition from Sahih Bukhari, Volume 5, Book 59, Number 367:
Narrated Malik bin Aus Al-Hadathan An-Nasri,...Then 'Umar turned towards 'Ali and 'Abbas and said, ...So I kept this property in my possession for the first two years of my rule (i.e. Caliphate) and I used to dispose it of in the same way as Allah's Apostle and Abu Bakr used to do; and Allah knows that I have been sincere, pious, rightly guided and the follower of the right (in this matter.Later on both of you (i.e. 'Ali and Abbas) came to me, O 'Abbas! You also came to me and the claim of you both was one and the same.So I told you both that Allah's Apostle said, "Our property is not inherited, but whatever we leave is to be given in charity.' Then when I thought that I should better hand over this property to you both or the condition that you will promise and pledge before Allah that you will dispose it off in the same way as Allah's Apostle and Abu Bakr did and as I have done since the beginning of my caliphate or else you should not speak to me (about it).' So, both of you said to me, 'Hand it over to us on this condition.' And on this condition I handed it over to you. Do you want me now to give a decision other than that (decision)? By Allah, with Whose Permission both the sky and the earth stand fast, I will never give any decision other than that (decision) till the Last Hour is established. But if you are unable to manage it (i.e. that property), then return it to me, and I will manage on your behalf." The sub-narrator said,..............So, this property (of Sadaqah) was in the hands of Ali who withheld it from 'Abbas and overpowered him. Then it came in the hands of Hasan bin 'Ali, then in the hands of Hussain bin 'Ali, and then in the hands of Ali bin Hussain and Hasan bin Hasan, and each of the last two used to manage it in turn, then it came in the hands of Zaid bin Hasan, and it was truly the Sadaqah of Allah's Apostle ."
Readers can also consult traditions on this subject: Sahih Bukhari Hadeeth: 9.408, 8.720 4:326.
Shi'a work Rudhutul Kafi, Sermon of Al-Fatan wa Al-Bidah, page 59:
"The Caliphs before me intentionally practiced such acts in which they went against Rasool Allah. They broke the promises (which they made with Rasool) and changed the Sunnah of Rasool Allah. If (today) I ask people to leave all these things (innovations) and restore things back to the way they were at the time of Rasulullah, my army shall rebel and abandon me, and I shall be left alone. All that shall remain turning to me shall be those Shi'a who recognise my virtues and rank. Then he further explained by giving some examples that: "If I return Fadak to the heirs of Fatima, and if I order to restore the "Sa'a" (a unit for measuring wheat) of Rasool Allah. And if I return the properties, which were given by Rasool to their original owners, and deny the decisions which were based on injustice (and tyranny), and snatch the women who were illegally taken by some people and return them to their husbands, and if I deny the (unjust) distribution of Fadak, and start giving the shares to every one equally (as were originally given by Rasool, but earlier caliphs started giving according to status), …. and restore the condition of Khums of Rasool, and to bring Masjid-e-Nabi to it's original position, and to make "Mash alal Khaffin" haram, and to issue punishment ("Had") for drinking "Nabeedh" (alcohol made out of barley), and give the fatwa for Mut'ah being Halaal, and start saying 5 Takbirs at funeral, and make it obligatory upon people to recite "Bismillah" loudly during Salat ...... and ask people to follow the Quranic and Sunnah way of giving Talaq, and ask people to give all the Sadaqat, and to restore the way of ablution, ghusl and Salah to their original forms and time, and give back the fidya (which was unjustly taken) to Ahl-e-Najran, and return the slave girls of Ahle Faras, and ask people to return to Qur'an and Sunnah of Rasool, then all people will abandon me (and I will be left alone). I ordered people that they should only gather for Fardh (obligatory) prayers during Ramadhan, and told them that congregation (Jamah) in Nafl (i.e. Tarawih) is a Bidah (innovation) then all of these people started shouting that Sunnah of Hadhrat Umar has been changed."
Umadatul Qari Sharah Sahih Bukhari, Volume 16 page 218:
Ali said: ‘You shall maintain the type of orders that you had done in the past, because I dislike disagreement, until the people gather under a single group, or I die as my companions died’.
When Hadhrat 'Ali became Khalifa, Fadak was in the hands of Marwan:
We read in Mirqat:
"Then Marwan during Uthman's time made it his personal property and his retinue, the ruler has the right to grant piece of land to whoever he wants and Marwan is Marwan ibn al-Hakam the grand father of Umar bin Abdulaziz, he was born during Allah's messenger time but he didn’t see the prophet, because the prophet had exiled his father to Taeif and he remained there until Uthman became the ruler, hence he (Uthman) brought him (al-Hakam) back to Madina with his son (Marwan), after that Fadak was transferred to Umar bin Abdulaziz”
Mirqat Sharh Mishkat, Volume 12 page 317
Hadhrat Ali was adhering to the Sunnah of Rasulullah:
We read in Sahih al Bukhari, Book of Knowledge Volume 1, Book 3, Number 128:
Narrated Aswad: Ibn Az-Zubair said to me, "Ayesha used to tell you secretly a number of things. What did she tell you about the Ka'ba?" I replied, "She told me that once the Prophet said, 'O 'Ayesha! Had not your people been still close to the pre-Islamic period of ignorance (infidelity)! I would have dismantled the Ka'ba and would have made two doors in it; one for entrance and the other for exit." Later on Ibn Az-Zubair did the same.
We read in Mirqat:
"Then Marwan during Uthman's time made it his personal property and his retinue, the ruler has the right to grant piece of land to whoever he wants and Marwan is Marwan ibn al-Hakam the grand father of Umar bin Abdulaziz, he was born during Allah's messenger time but he didn’t see the prophet, because the prophet had exiled his father to Taeif and he remained there until Uthman became the ruler, hence he (Uthman) brought him (al-Hakam) back to Madina with his son (Marwan), after that Fadak was transferred to Umar bin Abdulaziz”
Mirqat Sharh Mishkat, Volume 12 page 317
We read in Al-Aqd al-Farid, Volume 2 page 87:
“He (Uthman) granted Fadak to Marwan”
While talking about Fadak, Imam Jalaluddin Suyuti records in Tarikh Khulafa, Volume 1 page 95:
“It was so during Abu Bakr and Umar’s time, then he (Uthman) granted it to Marwan and then it transferred to Umar bin Abdulaziz”
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We read in Ahl'ul Sunnah's esteemed work al-Istiab, Volume 1 page 147, the letter 'ra', Dhikr Rafa bin Raafi’e:
"When Talha and Zubayr rebelled against Ali, Um al-Fadhl bin al-Harith wrote to Ali informing him about their rebellion, he (Ali) said: 'This is a astonishing from Talha and Zubayr. When Allah brought his Prophet back to Him and we said 'We are his (prophet) family and guardians, no one disputes us in his authority (leadership)’ our people rejected us and made others as their leaders. By Allah! Had it not been a fear of dissension and a return to apostasy, and my fear of the destruction of the religion, we would have changed things, but we maintained silence".
Al-Istiab, Volume 1 page 147
Lughut al Hadeeth Volume 2 page 97, Kitab Jeem:
'Ali said 'had Rasulullah not made me promise I would have killed my opponents'
Sahih al Bukhari Volume 6, Book 60, Hadeeth Number 428: Narrated Jabir bin 'Abdullah:
We were in a Ghazwa (Sufyan once said, in an army) and a man from the emigrants kicked an Ansari man (on the buttocks with his foot). The Ansari man said, "O the Ansar! (Help!)" and the emigrant said. "O the emigrants! (Help!) Allah's Apostle heard that and said, "What is this call for, which is characteristic of the period of ignorance?" They said, "O Allah's Apostle! A man from the emigrants kicked one of the Ansar (on the buttocks with his foot)." Allah's Apostle said, "Leave it (that call) as is a detestable thing." 'Abdullah bin Ubai heard that and said, 'Have the (the emigrants) done so? By Allah, if we return Medina, surely, the more honourable will expel there from the meaner." When this statement reached the Prophet. 'Umar got up and, said, "O Allah's Apostle! Let me chop off the head of this hypocrite ('Abdullah bin Ubai)!" The Prophet said "Leave him, lest the people say that Muhammad kills his companions." The Ansar were then more in number than the emigrants when the latter came to Medina, but later on the emigrant increased.
The reference makes it clear that a hypocrite was sitting in the midst of the Sahaba, Umar offered to have him killed, but the Prophet refused stating that he did not want outsiders to think that Rasulullah kills his Sahaba. On the same principle Hadhrat 'Ali did not force Marwan to return Fadak to him. Had he done so opposition would have led to resistance and bloodshed, and people would have said 'Ali the Khalifa is killing his subjects for worldly benefits'. For the reason that Rasulullah remained silent, Imam Ali did the same.
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Abu Bakr claimed that Khalifa inherits Rasulullah:
Sunan Abu Dawood Book 19, Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai' Wal-Imarah) Number 2967 reads:
Narrated Abu Bakr: Abu Tufayl said: Fatimah came to Abu Bakr asking him for the inheritance of the Prophet. Abu Bakr said: I heard the Apostle of Allah say: If Allah, Most High, gives a Prophet some means of sustenance that goes to his successor.
Abu Bakr admits Prophet's children are inheritors:
Musnad Ahmad ibn Hanbal and Riyadh al Nadira:
"Hadhrat Fatima went to Abu Bakr and said "Is Abu Bakr the Waris of the Prophet or his children? Abu Bakr said 'I am not the Waris, rather his children are. Fatima then said 'Why have you taken the Prophet's portion?' Abu Bakr said: I heard the Apostle of Allah say: If Allah, Most High, gives a Prophet some means of sustenance that goes to his successor".
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Sahih al Bukhari Volume 4, Book 53, Number 325 [although similar reports can be found in Sahih Muslim and Sunan Nasai]:
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, her 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, "Allah's Apostle 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 Allah's Apostle.
Ali rejected Abu Bakr's position:
Kanz al Ummal, Volume 4 page 52 Dhikr Meeras al Nabi
Neel al Autar, Volume 6 page 88 Dhikr Meeras al Nabi
Sunan al Kabeera, Part 1, Volume 6 page 298, Kism al Fay
Sahih Muslim, Book 019, Number 4349 The Book of Jihad and Expedition (Kitab Al-Jihad wa'l-Siyar)
Sahih Muslim Sharh Nawawi, Vol. 12, Page 75
Musnad Ahmad Ibn Hanbal, Vol. 3, Page 128
Musnad Abi Awana, Vol. 4, Page 137
Umdah tul Qari fie Sharh Sahih al Bukhari Volume 11 page 476 Bab
Sharh Sahih Muslim, by Nawawi Volume 2 page 90 Kitab al Fai
Fathul Bari Sharh Sahih al Bukhari, Volume 13 page 280
Irshad al Sari Sharh Sahih al Bukhari, Volume 28 page 52
We read in Kanz al Ummal taken from Ibn Hanbal:
"On one occasion Hadhrat Umar said to 'Ali and Abbas - Abu Bakr said 'I heard the Messenger of Allah had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest".
We read in Neel al Autaar:
"Hadhrat Umar cited the position of 'Ali and Abbas, that on the issue of the inheritance of the Prophet, you held your opponent to be Dhaalim, as is discussed in Sahih al Bukhari"
Neel al-Autaar, Vol. 6, Page 88
We read in Sunan al Kabeera:
On one occasion Hadhrat Umar said the Messenger of Allah had said: "We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest".
Bukhari seeking to cover up the issue as much as possible replaced the offensive terms
We read in Sahih Bukhari Hadith: 9.408:
"... Then he (Umar) turned to 'Ali and 'Abbas and said, "You both claim that Abu Bakr did so-and-so in managing the property".
Ibn Hajr Asqalani in Fathul Baree addresses this issue as follows:
Bukhari narrated the Hadeeth with Umar saying 'You both deemed Abu Bakr, the commentary of this Hadeeth is located in Sahih Muslim, that they deemed him liar, sinful, treacherous and dishonest
Umadah tul Qari informs us that:
"Umar said 'Ali and Abbas you both deemed Abu Bakr to be on the wrong path".
We read in Irshad Sari Sharh Sahih Bukhari:
"Umar said that Abbas and 'Ali both deemed the usurpation of Fadak to be a sinful, treacherous deceit. This has been narrated by the Hadeeth scholar Zubayr, on some occasions he provides a commentary to the words of Umar on other he gives a mere hint".
Shams al Hind, Allamah Shibli Numani, who in Sirat ul Nabi pages 67-68 states:
"In the Sahih Muslim, in the Book of Jihad, Chapter 'al Fai', it is recorded that once Abbas and 'Ali came to Umar, Abbas said to 'Umar, 'O Caliph, be judge between me and this liar, this criminal, this misappropriator of trusts, this traitor. As no Muslim could utter such words for 'Ali, many traditionists have omitted them from their books [al Nawawi, Sharh Sahih Muslim, commentary on this Hadith, Kitab al Jihad, Chapter al Fai] Al Imam Mazari says 'When we cannot interpret it any other way, we shall say the narrator must have been a liar'
[al Nawawi, Sharh Sahih Muslim, commentary on this Hadith, Kitab al Jihad, Chapter al Fai]
Seerat un-Nabi, Page 67 & 68
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The reason why the wives of the Prophet are not mentioned disputing over Fadak is because they knew that Fadak belonged to Fatima Al-Zahra but that does not mean that they didn't ask for their share of their inheritance.
Sahih Bukhari, Volume 5, Book 59, Number 367Kitab al Maghaazi
Sahih Muslim, Volume 3 page 72, Hukm al Fay
Sunan ibn Abu Dawood, Volume 3 page 145 Bab al Fay
Sunan al Kabeera, Volume 6 page 301 Kitab Fay
Majma al Buldan, Volume 14 page 239 Dhikr Fadak
Al Bidaya wa al Nihaya, Volume 5 page285 Dhikr Meeras al Nabi
Madarij al Nubuwwa, Volume 2 page 445 Dhikr Taqseem Meeras al Nabi
Kashaf al Ghimma, Volume 2 page 42 Dhikr Meeras al Nabi
Sawaiqh al Muhriqa, page 22 Dhikr Thaan Ghasb Fadak
We read in Sahih al Bukhari:
…. "I told 'Urwa bin Az-Zubair of this Hadeeth and he said, 'Malik bin Aus has told the truth" I heard 'Ayesha, the wife of the Prophet saying, 'The wives of the Prophet sent 'Uthman to Abu Bakr demanding from him their 1/8 of the Fai which Allah had granted to his Apostle. But I used to oppose them and say to them: Will you not fear Allah? Don't you know that the Prophet used to say: Our property is not inherited, but whatever we leave is to be given in charity?"
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Ayesha’s wanting inheritance of her husband proves that other position used to deny fatima is false.
As evidence we shall cite Madarij un Nabuwwah Volume 2 page 756:
"Ayesha narrates after the death of Rasulullah I went to claim my share of inheritance that was Khayber, Fadak and the land of Banu Nadheer, but Abu Bakr gave nothing, he gave the same reply that he had given to the other wives of the Prophet and Fatima daughter of the Prophet".
Madarij un Nabuwwah, Volume 2 page 756
The questions arises how the same Ayesha that rebuked the wives from claiming inheritance (when the Prophet repeatedly stressed he would leave none) would then make an inheritance claim following his death?
The reality is Ayesha had never heard the words from the Prophet, the first that she heard that he left no inheritance was from her father.
we read her testimony in Sawaiqh al Muhriqa page 14:
"No one knew about the inheritance of the Prophet save Abu Bakr".
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The clothes and the ring of Prophet was taken by Caliphs and Aisha.
We read in Sahih Bukhari, Volume 7, Book 72, Number 767:
Narrated Anas: that when Abu Bakr became the Caliph, he wrote a letter to him (andstamped it with the Prophet's ring) and the engraving of the ring wasin three lines: Muhammad in one line, 'Apostle' in another line, and'Allah' in a third line. Anas added: 'the ring of the Prophetwas in his hand, and after him, in Abu Bakr's hand, and then in'Umar's hand after Abu Bakr. When Uthman was the Caliph, once he wassitting at the well of Aris. He removed the ring from his hand andwhile he was trifling with it, dropped into the well. We kept on goingto the well with Uthman for three days looking for the ring, andfinally the well was drained, but the ring was not found.
Sahih Muslim, Book 24, under the Chapter The Book Pertaining to Clothes and Decoration (Kitab Al-Libas wa'l-Zinah) Book 024, Number 5149 as follows:
Abdullah. the freed slave of Asma' (the daughter of Abu Bakr). the maternal uncle of the son of 'Ata, reported: Asma' sent me to 'Abdullah b. 'Umar saying: The news has reached me that you prohibit the use of three things: the striped robe. saddle cloth made of red silk. and the fasting in the holy month of Rajab. 'Abdullah said to me: So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? -and so far as what you say about the striped garment, I heard Umar b. Khatab say that he had heard from Allah's Messenger: He who wears silk garment has no share for him (in the Hereafter), and I am afraid it may not be that striped garment; and so far as the red saddle cloth is concerned that is the saddle cloth of Abdullah and it is red. I went back to Asma' and informed her whereupon she said: Here is the cloak of Allah's Messenger and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah used to wear that, and we washed it for the sick and sought cure thereby.
We also read in the same chapter of Sahih Muslim Book 024, Number 5181:
Abu Burda reported: I visited A'isha and she brought out for us the coarse lower garment (of Allah's Messenger) made in Yemen and clothes made out of Mulabbada cloth, and she swore in the name of Allah that Allah's Messenger died in these two clothes.
Sahih Bukhari, Book 23: Chapter Funerals (Al-Janaa'iz) Volume 2, Book 23, Number 475:
Narrated 'Amr bin Maimun Al-Audi: I saw 'Umar bin Al-Khattab (when he was stabbed) saying, "O 'Abdullah bin 'Umar! Go to the mother of the believers Ayesha and say, 'Umar bin Al-Khattab sends his greetings to you,' and request her to allow me to be buried with my companions." (So, Ibn 'Umar conveyed the message to 'Ayesha.) She said, "I had the idea of having this place for myself but today I prefer him ('Umar) to myself (and allow him to be buried there)." When 'Abdullah bin 'Umar returned, 'Umar asked him, "What (news) do you have?" He replied, "O chief of the believers! She has allowed you (to be buried there)." On that 'Umar said, "Nothing was more important to me than to be buried in that (sacred) place. So, when I expire, carry me there and pay my greetings to her ('Ayesha ) and say, 'Umar bin Al-Khattab asks permission; and if she gives permission, then bury me (there) and if she does not, then take me to the grave-yard of the Muslims.
It is narrated in Sahih Bukhari, Volume 3, Book 39, Number 521:
The Prophet concluded a contract with the people of Khaibar to utilize the land on the condition that half the products of fruits or vegetation would be their share. The Prophet used to give his wives one hundred Wasqs each, eighty Wasqs of dates and twenty Wasqs of barley. (When 'Umar became the Caliph) he gave the wives of the Prophet the option of either having the land and water as their shares, or carrying on the previous practice. Some of them chose the land and some chose the Wasqs, and 'Aisha chose the land.
Ayesha inherited the very land that her father had denied Sayyida Fatima. This is clear from Sahih Al- Bukhari: Volume 4, Book 53, Number 325:
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." (Later on) Umar gave the Prophet's property (of Sadaqah) at Medina to 'Ali and 'Abbas, but he withheld the properties of Khaibar and Fadak in his custody and said, "These two properties are the Sadaqah which Allah's Apostle used to use for his expenditures and urgent needs.
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