Fadak; The property of
"Invite all to the way of thy Lord with wisdom and beautiful preaching; And consult with them in ways that are best and most gracious." (Al Qur'an, 16:125)
Preface
Fadak is a controversial issue that has since the death of Rasulullah (s) created an open wound between the Sunni and Shi'a schools of thought. The best summary exists from Sahih Bukhari Volume 4, Book 53, Number 325:
Narrated hazrat Ayesha (mother of the believers), 'After the death of Allah's Apostle hazrat Fatima, the daughter of Allah's Apostle asked Abu Bakr As-Siddiq to give her the share of inheritance from what Allah's Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, "the holy prophet (saww) had said, 'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqah (to be used for charity)." Fatima, the daughter of Allah's Apostle, got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died Fatima remained alive for six months after the death of the Holy Prophet (saww)
The scholars of Ahle Sunnah have fought tirelessly to uphold the decision of Abu Bakr as correct. The reason that they do so is because so much hangs on upholding hazrat Abu Bakr's stance. After all if he is proven wrong then they will have to admit that the Khalifa coined a tradition to justify the usurpation of Fadak from Sayyida Fatima (a.s.). The matter would not just end there it will raise more serious issues such as:
1. The Justice of the Sahaba - If the 'best friend' of the Prophet (s) could behave in such an unjust manner what can we expect of the other Sahaba?
2. If Abu Bakr ruled in such an unjust manner then how can he be deemed the rightly guided Khalifa of the Prophet (s)?
3. If hatred for Abu Bakr is a sin then why did Sayyida Fatima (a..s.) hate Abu Bakr until her dying day?
This is why Fadak is such a 'taboo' subject for the Ahl'ul Sunnah.The scholars prefer not to openly discuss it with their followers, if they are ever forced to do so they present the matter in such a simplified shallow manner, gleaming over facts such as Qur'anic verses, so as to ensure that Abu Bakr comes out of the dispute as perfect as possible.
Then we have the efforts of the founder of Sipah-e-Sahaba, Haq Nawaz Jhangvi in his article 'Alleged Row Between Hadhrat Fatimah & Hadhrat Abu Bakr Over Share In Fadak' whose net conclusion was that Sayyida Fatima (a.s.) was wrong in making her claim. Indeed other articles by the Ahl'ul Sunnah (which we shall highlight) have sought to question the truthfulness and exalted rank of the Ahl'ul bayt (a.s.). They of course were merely following in the footsteps of their early scholars of the likes of al Muhaddith Shah Abdul Aziz and Ibn Taymeeya who wrote vehemently against the concept of Prophetic inheritance. The net conclusion of all these efforts are one that Abu Bakr was correct and it is totally wrong because he has denied all the prophetic inheritance rules.
What is Fadak?
For evidence as to how much area constituted fadak, we are relying on the following esteemed Sunni works:
1. Maujam-ul-Buldan by Yaqoot Hamawi, v14, p238
2. Tareekh-e-Khamees, v2, p88
3. 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 (a.s.) 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
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"?
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 (a.s.) 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
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
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 (a.s.) 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 (a.s.), and tore them into shreds".
As we have seen, 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
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."
Comment
From all these Sunni commentaries it is clear that Fadak was property of Fay, which the Prophet gave to Fatima Zahra (a.s.) as a gift. But after the death of Allah's Apostle, Abu Bakr seized it by force.
How did the Prophet attain Fadak?
The following Sunni works shed light on this fact:
"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
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 (a.s.). It is indeed sad that after his death, the Shaykhayn failed to display their exemplary mercy and snatched it away from her.
The Prophet (s) owned all of Fadak
Imam Nawawi writes in his Sharh of Sahih Muslim:
"Half the
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:
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"
Was Abu Bakr merely implementing the will of Rasulullah (s)?
Reply
The 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.
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 attributed 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 (a.s.) 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
Refrences:-
1. Tafseer Durre Manthur v4, p177
2. Kanzul Ummal, v2, p158
3. Lababul Naqool, p137, Sura Isra
4. Tafseer-e-Mazhari, in Tafseer of above mentioned verse
5. 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 (a.s.) and gifted the
Common objection raised by Abu Bakr's defenders
- One of the objections raised by the Sunni scholars to deny Syeda Fatimas right to the land of fadak is that Sura Isra (also known as Sura Bani
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 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"
The Prophet (s) also gave Fatima Zahra (a.s.) a written instruction about Fadak
Following are the proofs from authority works of Ahl'ul-Sunnah:
The texts read as follows:
"Jibrael (a.s.) 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 (a.s.) replied that "Dhul Qurba" refers to Fatima Zahra (r.a.), and from right it is meant the property of "Fadak".
The Prophet (s) called
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 its sin is on his head. And Allah is "Sami" and "Aleem".
Comment
It has been proved from Sunni works that the Prophet (s) presented Fadak to Fatima Zahra (a.s.) 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!
Saying of a Non-Muslim Scholar :-
The most dominant aspect of the Fatimite revolution was its political aspect.
This revolution was not a case of asking a piece of land it was a mission of this lady with an ambitious aim to revolt against the government.
SAG-E-DARR-E-BATOOL
SYED SHOWZIB RIZVI
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{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.}
(Holy Quran-16:125)
{And who is better in speech than he who [says: "My Lord is Allah (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims."} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: "By Allah, if Allah guides one person by you, it is better for you than the best types of camels." [al-Bukhaaree, Muslim]
The prophet (peace and blessings of Allah be upon him) also said, "Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all."
[Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah]
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