Tag Archives: fadak

The decisive word on Fadak and Inheritance of Prophet Muhammad (saw)


بسم الله الرحمن الرحیم

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

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

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

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

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

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

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

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

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

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

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

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

13. Sunni Answers to Shia reports regarding Fadak and burning house of Fatima(ra).

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

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

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Shia women can not inherit land or property


Regarding Women and inheritance of Land in Shiism. Let’s Quote the Sahih hadiths from their most authentic book al Kafi.

The Author of al Kafi sheikh al kulayni made an entire chapter in Volume Seven called:

“باب أَنَّ النِّسَاءَ لَا يَرِثْنَ مِنَ الْعَقَارِ شَيْئاً”
“Chapter: That Women inherit nothing from real-estate/Land” 

(مجلسي حسن23/189 – بهبودي صحيح3/285)
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَرِثُ النِّسَاءُ مِنْ عَقَارِ الْأَرْضِ شَيْئاً .

Ali from his Father from Ibn Abu Umayr from Jameel from Zurarah and Muhammad bin Muslim from the Imam Abu Ja’afar PBUH that he said: “Women do not inherit anything of land or fixed property.”

Allamah al Bahbudi placed it in His SAHIH AL KAFI 3/285 and said SAHIH.
Allamah al Majlisi said the chain of narrators is Good in Mira’at al Uqool 23/189.

———————————————————————————-

– بهبودي صحيح3/285)
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَمِّهِ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ مُثَنًّى عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَيْسَ لِلنِّسَاءِ مِنَ الدُّورِ وَ الْعَقَارِ شَيْ‏ءٌ .

Humaid bin Ziad from al Hassan bin Muhammad bin Sama’ah from his uncle Ja’afar bin Sama’ah from al Muthna from Abdul Malik bin A’ayyun from one of the Two Imams may Allah be pleased with them: “Women will have nothing of houses or land.”

Al Allamah al Bahbudi says SAHIH and places it in his book SAHIH AL KAFI 3/285.

———————————————————————————-

– (مجلسي صحيح23/188 – بهبودي صحيح3/284)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ الْمَرْأَةَ لَا تَرِثُ مِمَّا تَرَكَ زَوْجُهَا مِنَ الْقُرَى وَ الدُّورِ وَ السِّلَاحِ وَ الدَّوَابِّ شَيْئاً وَ تَرِثُ مِنَ الْمَالِ وَ الْفُرُشِ وَ الثِّيَابِ وَ مَتَاعِ الْبَيْتِ مِمَّا تَرَكَ وَ يُقَوَّمُ النِّقْضُ وَ الْأَبْوَابُ وَ الْجُذُوعُ وَ الْقَصَبُ فَتُعْطَى حَقَّهَا مِنْهُ .

Some of our associates from Sahl bin Ziad and Muhamad bin Yahya from Ahmad bin Muhammad and Humeid bin Ziad from Ibn Sama’ah all of them from ibn Mahboub from Ali bin Ri’ab from Zurarah from Imam Abu Ja’afar PBUH that the woman does not inherit from what her husband leaves her from towns and houses and weapons and animals, instead she inherits from money and furniture and clothes and She will get the value of the bricks, the doors, the wood and the bamboo.

Al Majlisi said: SAHIH 23/188.
Al Bahbudi said: SAHIH 3/284.

——————————————————

By Hani
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The Issue of Fadak in Brief


بسم الله الرحمن الرحیم

Introduction:

Fadak is the name of a village situated near Khayber at a distance of 140 km from Madinah, where the Jews resided. The Prophet (S) conquered the place after the battle of Khayber without any battle on the agreement that half of the produce would be given to the Muslims. Therefore, it would be treated as ‘Fai’. Fai includes every such property of the unbelievers which the Prophet (S) seized without any battle. It is mentioned clearly in the Holy Quran:

And what Allah restored [of property] to His Messenger from them – you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent. And what Allah restored to His Messenger from the people of the towns – it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler – so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah ; indeed, Allah is severe in penalty.[1]

Hence, Fadak was to be treated as Fai.

The Inheritance of the Prophets According to the Authentic Narrations:

The Sunnis believe that the Prophets don’t inherit wealth, their inheritance is knowledge. And this is what Abu Bakr, Umar, Ali, Uthman, Zubair, Saeed ibn Waqas, Abbas and Ibn Awf believed, according to the narration in Sahih Bukhari:
Umar said “Wait I beseech you, by Allah, by Whose permission both the Heaven and the earth stand fast! Do you know that Allah’s apostle said ‘We (Prophets) our properties are not to be inherited, and whatever we leave is to be spent on charity, and he said it about himself”? They said “He did say it”. Umar then turned towards Ali and Abbas and said, “I beseech you both by Allah! Do you know that Allah’s apostle said this?” They replied in the affirmative.[2]

Similarly we read in the Sahih narration in al-Kafi that Imam Jafar said that the Prophet (S) said:

“Truly the scholars are the heirs of Prophets, the Prophets bequeathed not a single Dinar or Dirham, instead they bequeathed knowledge, and whoever acquires it has indeed acquired a generous portion of their legacy”.[3]

The grand Shia scholar Ayatullah Khomeini says regarding the authenticity of this narration:

“The narrators in the chain of transmission of this tradition are all trustworthy, in fact Ibrahim ibn Hashim, the father of Ali ibn Ibrahim, is not moderately trustworthy but outstandingly so.”[4]

This tradition has been authenticated by Mulla Baqir Majlisi as well.
This Shia authentic tradition clearly supports the Sunni view that the Prophet don’t inherit wealth, rather they inherit knowledge only.

The Inheritance of the Prophets in the Holy Quran:

While trying to refute the Sunnis, the Shias try to argue from a few verses of the Holy Quran that the Prophets do inherit their wealth. We will discuss these verses one by one.

1.  Allah instructs you concerning your children: for the male, what is equal to the share of two females.[5]

This verse states the general rule, but the inheritance of the Prophets is a particular case regarding which Sunnis say that there is exception. Even Shias themselves claim that there are certain exceptions to the general rule laid down in this verse. According to Shias, wife can’t inherit land, though this is not mentioned in this verse. Secondly, according to Shias, a Kafir can’t inerit from a Muslim. And the Shias base these opinions on the basis of their own traditions attributed to their Imams. Similarly, we base our opinion on Prophetic traditions.

2. And Solomon inherited David. [6]

This verse doesn’t mention the inheritance of wealth. Only inheritance is mentioned here, and we know that inheritance can be of different types besides wealth. For example, the inheritance of knowledge, the inheritance of book, the inheritance of wisdom and the inheritance of kingdom etc. In this verse, the type of inheritance is not mentioned.  Our view is that this verse can’t be regarding the inheritance of wealth, and there are few reasons. David had 19 sons, and only one son i.e Solomon has been mentioned here. This means that it refers to a particular type of inheritance which the other sons didn’t receive. And that is the inheritance of knowledge and wisdom. It can also refer to the inheritance of prophethood and kingdom. Someone may say that prophethood is not inherited. That is true, but it can be said in a metaphorical way.  For example, wisdom is not necessarily inherited, but if a child is wise like his father, it can be said that the child inherited wisdom from his father.

3. [This is] a mention of the mercy of your Lord to His servant Zechariah. When he called to his Lord a private supplication. He said, “My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy. And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir. Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You].”[7]

In this verse as well, it is not mentioned which sort of inheritance is meant here. But since it includes the inheritance of the posterity of Yaqub (as) as well, hence we can understand that this can’t mean the inheritance of wealth. Because no one inherits wealth from a whole posterity. Hence it can only refer to knowledge, wisdom and prophethood.

Was Fadak a Gift?

Fadak was definitely not a gift and there is no authentic Sunni narration which shows that Fadak was a gift. Rather it is against the authentic narrations according to which Fatima (ra) asked Fadak as inheritance from her father, and not as a gift.  Almost all of these traditions include a weak narrator ‘Atiyah al-Awfi’ who is weak according to the majority of scholars. Moreover, how can the Prophet gift a whole piece of land to his daughter, when he didn’t allow a golden necklace to his daughter saying:
“O Fatima (ra)! Will not the people say that Fatima, the daughter of Muhammad (S) is dressed in the attire of the oppressors?”[8]

Similarly, in another Shia tradition, Fatima requested a servant from her father, which Prophet (S) didn’t give to her, and instead taught her a supplication.[9]
This clearly shows that the Prophet (S) didn’t gave worldly objects to his daughter. So how could he gave a huge piece of land to his daughter?

Ali (ra) never returned Fadak to the Children of Fatima (ra)

This is a historical fact that Ali (ra) never returned Fadak to the Children of Fatima (ra) and it clearly shows that he agreed with the view of Abu Bakr (ra). In order to answer this, Shias fabricated a tradition and attributed it to their Imam, according to which Imam Jafar said :
Ali (ra) followed in the footsteps of Prophet (S). When he conquered Makkah, he found out that Aqeel (the brother of Ali) has sold his house, so he was asked, ‘O Prophet (S), why don’t you take your house back? So he said, “Has Aqeel left any house for us?” And we belong to the household who never take anything back that is taken from us unjustly. So that is why Ali (ra) didn’t take Fadak back.[10]
Now this is a very wrong excuse, because Caliphate was also snatched from the Imams. Because when Fadak was purportedly snatched from Fatima, she herself went to the caliph to take it back. Why would she go and ask that Fadak be given to her, if it was snatched unjustly, and if ahlelbayt don’t take back what is unjustly snatched from them? Moreover, the 12th Imam will fight to restore his caliphate, wasn’t caliphate snatched from the ahlelbayt according to the Shias? And most importantly, if Abu Bakr had oppressed Fatima by snatching Fadak as the Shias say, then didn’t Aqeel also oppress the Prophet (S) by selling his home without his permission? Why don’t Shias accuse Aqeel of the same crime, and declare him a tyrant?

Was Fatima (ra) angry upon Abu Bakr (ra) throughout her life?

Fatima (ra) wasn’t angry at Abu Bakr (ra) throughout her life. These are the words of Zuhri, which are mentioned in Sahih Bukhari, and not the words of Ayesha (ra). The evidence is that before these words, the pronoun change from feminine to masculine, which indicate that these words are not the words of a female, but a male. Similarly the words that Abu Bakr (ra) didn’t participate in her funeral also belong to this category. Hence, even if these words are present in Sahih Bukhari, they are the view of a narrator, and not a companion. And the views of a narrator who didn’t witness these events can’t make these statements as facts, even if they are in Sahih Bukhari.
Moreover, this also negates the high status of Lady Fatima (ra). Why would she become angry at someone for her entire life just because of a piece of land? And why would she not allow anyone to her funeral due to it, while her father was the most merciful upon the Ummah, so much so that he forgave a person like Wahshi, who had killed his dearest uncle, i.e Hamzah? We can’t expect it from her daughter that she would get angry at someone for her entire life just because of a piece of land.
And all praises belong to Allah!

Written by Kalaam

[1] Surah Hashr 59:6-7

[2] Sahih Bukhari, Hadith # 3756

[3] Al-Kafi, Vol. 1, p. 42

[4] Islamic Government, by Ayatullah Khomeini

[5] Surah Nisa, Verse 11

[6] Surah 27, Verse 16

[7] Surah Maryam 19:2-6

[8] Uyun akhbar al-Reza Vol. 2, p. 57

[9] Ilal al-Shara’ie, Vol. 2, p. 288

[10] Ilal al-Shara’ie, Vol. 1, p. 155 

Written by Kalaam (Islamic-Forum.net)
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Detailed research on Prophetic inheritance


In the name of Allah,

We present our readers with our first research concerning the matter of prophetic inheritance, hopefully we can follow it up with more research in the future if Allah permits.

Our research is composed of three parts, we introduce each one briefly:

PART I, In it we address the matter of prophetic narrations related to the inheritance of prophets, was it only our Prophet (saw) who never left inheritance or did all prophets never leave behind inheritance? How do we explain the different texts of these narrations?

PART II, In it we go through all of the earliest sources of Qur’anic interpretation and we see the opinions of the scholars of Islam, what was their understanding and what side did they lean towards? Then we summarize all the opinions in the clearest way Allah permits.

PART III, In it we go through the opponent’s arguments and objections, a research cannot be complete if we do not look at the arguments from the other side, we benefit from the points raised and answer them all based on the knowledge we acquired thanks to our in depth reading and the understanding given to us by Allah.

Click here to read more on twelvershia.net website. 

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Inheritance in the Qur’an (Fadak related)


Written by Farid
Posted by 13S2010

بسم الله الرحمن الرحیم

Bismillah alrahman alraheem,

The follow is some material from a very useful book called Difa’an ‘an Al-Aal wal As’haab (p. 260). It goes without saying that this was originally in Arabic, but it was so useful to me, that I could not help but translate some of the content. I will be skipping some parts due to the length, so those that know Arabic should return to the original.

Rough translation:

Even though the differences between Abu Bakr and Fatima (raa) was one in which both parties saw themselves as correct, it was the sensitivity of some in regards to Abu Bakr causes them to look at things differently, which is the problem for it will be used for the sake of the condemnation of Al-Siddique.

If we were to switch the characters in the story (Abu Bakr and Fatima) to two fuqaha or two marji’s then both would have their status without any such condemnation or accusation due to intentions, and we’d look at both with respect and appreciation since both have evidences for their arguments, even though one has the stronger evidence. However, the case here is different. Abu Bakr is an enemy to some, and since that is the case, then all evil is from him, and all his opinions are mistakes, and that is how (they) measure these issues. (They) measure with emotions that cannot be used to settle between any two people, so how can that be used when studying Islamic history and shari’ah?!

The objective person will not be led by emotions, but to truth wherever it may be. He will stand, and reflect, to put the dots on the letters, for Fadak is one of two things: It is either the inheritance of the Prophet (pbuh) to Fatima, or a gift that he gave her on Khaibar…

[Author goes on to quote narration.]

As for the authenticity (of the narration of “the prophets do not leave an inheritance”) among Ahlul Sunnah is known and doesn’t need clarification, and as for the Shias, then here it is:

Al-Kulayni narrated in Al-Kafi from Abi Abdullah, he said: The Prophet (pbuh) said, “The scholars are the inheritors of the prophets, and the prophets did not leave a dinar or a dirham, but they left knowledge…

[Author quotes Al-Majlisi’s authentication from Mira’at Al-Uqool (1/111) and Khomaini’s reliance on the hadith in Al-Hukooma Al-Islamiya (93).]

The usage of the evidence that Allah said about Zakariya, “Oh, give me from Thy presence a successor, Who shall inherit of me and inherit (also) of the house of Jacob.” (Maryam 5-6) is a strange one that lacks the logic from all the necessary aspects for the following reasons.

Firstly: It does not fit a pious man to ask Allah for a son to inherit his money, so how can we expect this meaning to be attributed to the Prophet Zakariya (as) in that he would ask Allah for a son to inherit his money?! Rather, the pious ask for offspring that will benefit them on the day of judgement, so Zakariya wanted Allah to give him a son that would carry on the prophethood after him, and inherit the old glory of the Aal of Yaqoub in prophethood.

Secondly: It is known that Zakariya was a poor carpenter, so what kind of money did he have that made him ask Allah to grant him a son for the sake of monetary inheritance?! Rather, prophets, by default, don’t save up, but spend their money for the sake of good.

Thirdly: The word al-irth, isn’t specific to money, but it is used for knowledge, prophethood, kingship, and others, like when Allah says, “Then We gave the Scripture as inheritance unto those whom We elected of Our bondmen.” (Fatir 32) And when Allah says, “These are the heirs, who will inherit paradise. There they will abide.” (Al-Mu’minoon 10-11)

Fourthly: The narration “The scholars are the inheritors of the prophets, and the prophets did not leave a dinar or a dirham, but they left knowledge,” is clear that denying that they left money as an inheritance, and this (argument) alone is sufficient.

Similarly, this is the case when Allah says, “And Solomon was David’s heir,” (Al-Naml 16) for Sulaiman (as) didn’t inherit the money of Dawud (as), but rather, his prophethood, his wisdom, and his knowledge, which is derived from these two reasons:

Firstly: Dawud (as) is famous for have a hundred wives and three hundred concubines, and he had many children. So, how is it possible that only Sulaiman inherited from him?! So, specifically mentioning Sulaiman (as) alone is not correct. (I, Farid, say: The opinion that Dawud had other children is agreed upon by both Muslim and non-Muslim scholars. Refer to Al-Bidaya wal Nihaya by Ibn Katheer and 1 Chronicles – chapter 3.)

Secondly: If it was matter of inheriting money, then it wouldn’t be useful for it to be mentioned in the book of Allah. For it is natural for a son to receive the inheritance of his father, and receiving it isn’t a form of praise, nor to Dawud or Sulaiman (as), for even Jews and Christians leave inheritances, so what does Sulaiman gain by being singled out in this verse?! Furthermore, the verse is in context of praise for Sulaiman (as) and what Allah has specified for him in merit, and the inheritance of money is something normal that all people share like eating, drinking, the burying of the dead, and that which is like that isn’t narrated about the prophets, for it is useless, but that which is narrated is that what includes a moral and a benefit. The words of one who says, “He died and his son received his inheritance,” is like saying, “and they buried him,” or “they ate, drank, and slept,” and other things that shouldn’t be including among the stories of the Qur’an.

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Shia Sahih Hadiths about Inheritance of Prophets (as)


By Hani (aka TripolySunni)
Posted by 13S2010

بسم الله الرحمن الرحیم

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ أَبُو بَصِيرٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ دَاوُدَ وَرِثَ عِلْمَ الْأَنْبِيَاءِ وَ إِنَّ سُلَيْمَانَ وَرِثَ دَاوُدَ وَ إِنَّ مُحَمَّداً ( صلى الله عليه وآله ) وَرِثَ سُلَيْمَانَ وَ إِنَّا وَرِثْنَا مُحَمَّداً ( صلى الله عليه وآله ) وَ إِنَّ عِنْدَنَا صُحُفَ إِبْرَاهِيمَ وَ أَلْوَاحَ مُوسَى فَقَالَ أَبُو بَصِيرٍ إِنَّ هَذَا لَهُوَ الْعِلْمُ فَقَالَ يَا أَبَا مُحَمَّدٍ لَيْسَ هَذَا هُوَ الْعِلْمَ إِنَّمَا الْعِلْمُ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ يَوْماً بِيَوْمٍ وَ سَاعَةً بِسَاعَةٍ .

Durays al-Kanasi said: I was with abu `Abdillah (as) and Abu Baseer was there, so he (as) said: Dawud inherited the knowledge of the prophets, and Suleiman inherited Dawud, and Muhammad (SAWS) inherited Suleiman and we have inherited Muhammad (SAWS)…

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ سُلَيْمَانَ وَرِثَ دَاوُدَ وَ إِنَّ مُحَمَّداً وَرِثَ سُلَيْمَانَ وَ إِنَّا وَرِثْنَا مُحَمَّداً وَ إِنَّ عِنْدَنَا عِلْمَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ تِبْيَانَ مَا فِي الْأَلْوَاحِ قَالَ قُلْتُ إِنَّ هَذَا لَهُوَ الْعِلْمُ قَالَ لَيْسَ هَذَا هُوَ الْعِلْمَ إِنَّ الْعِلْمَ الَّذِي يَحْدُثُ يَوْماً بَعْدَ يَوْمٍ وَ سَاعَةً بَعْدَ سَاعَةٍ .

al-Mufaddal ibn `Umar said: abu `Abdullah (as) said: Suleiman inherited Dawud, and Muhammad inherited Suleiman, and we have inherited Muhammad, and we have the knowledge of Torah and Bible and Zabur and the clarifiation of what was in the tablets, so I said: This is the knowledge…

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الْعِلْمَ يُتَوَارَثُ فَلَا يَمُوتُ عَالِمٌ إِلَّا تَرَكَ مَنْ يَعْلَمُ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ اللَّهُ .

Muhammad bin Muslim said: abu Ja`far (as) said: Knowledge is inherited, no kowledgeable man dies unless he leaves behind him one who knows as much as he does…

three more narrations:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ تَرَكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْمَتَاعِ سَيْفاً وَ دِرْعاً وَ عَنَزَةً وَ رَحْلًا وَ بَغْلَتَهُ الشَّهْبَاءَ فَوَرِثَ ذَلِكَ كُلَّهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) .

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ حُجْرٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَمَّا يَتَحَدَّثُ النَّاسُ أَنَّهُ دُفِعَتْ إِلَى أُمِّ سَلَمَةَ صَحِيفَةٌ مَخْتُومَةٌ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمَّا قُبِضَ وَرِثَ عَلِيٌّ ( عليه السلام ) عِلْمَهُ وَ سِلَاحَهُ وَ مَا هُنَاكَ ثُمَّ صَارَ إِلَى الْحَسَنِ ثُمَّ صَارَ إِلَى الْحُسَيْنِ ( عليه السلام ) فَلَمَّا خَشِينَا أَنْ نُغْشَى اسْتَوْدَعَهَا أُمَّ سَلَمَةَ ثُمَّ قَبَضَهَا بَعْدَ ذَلِكَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) قَالَ فَقُلْتُ نَعَمْ ثُمَّ صَارَ إِلَى أَبِيكَ ثُمَّ انْتَهَى إِلَيْكَ وَ صَارَ بَعْدَ ذَلِكَ إِلَيْكَ قَالَ نَعَمْ .

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ أَنَّهُ كَتَبَ إِلَيْهِ الرِّضَا ( عليه السلام ) أَمَّا بَعْدُ فَإِنَّ مُحَمَّداً ( صلى الله عليه وآله ) كَانَ أَمِينَ اللَّهِ فِي خَلْقِهِ فَلَمَّا قُبِضَ ( صلى الله عليه وآله ) كُنَّا أَهْلَ الْبَيْتِ وَرَثَتَهُ فَنَحْنُ أُمَنَاءُ اللَّهِ فِي أَرْضِهِ عِنْدَنَا عِلْمُ الْبَلَايَا وَ الْمَنَايَا وَ أَنْسَابُ الْعَرَبِ وَ مَوْلِدُ الْإِسْلَامِ وَ إِنَّا لَنَعْرِفُ الرَّجُلَ إِذَا رَأَيْنَاهُ بِحَقِيقَةِ الْإِيمَانِ وَ حَقِيقَةِ النِّفَاقِ وَ إِنَّ شِيعَتَنَا لَمَكْتُوبُونَ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ أَخَذَ اللَّهُ عَلَيْنَا وَ عَلَيْهِمُ الْمِيثَاقَ يَرِدُونَ مَوْرِدَنَا وَ يَدْخُلُونَ مَدْخَلَنَا لَيْسَ عَلَى مِلَّةِ الْإِسْلَامِ غَيْرُنَا وَ غَيْرُهُمْ نَحْنُ النُّجَبَاءُ النُّجَاةُ وَ نَحْنُ أَفْرَاطُ الْأَنْبِيَاءِ وَ نَحْنُ أَبْنَاءُ الْأَوْصِيَاءِ وَ نَحْنُ الْمَخْصُوصُونَ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ نَحْنُ أَوْلَى النَّاسِ بِكِتَابِ اللَّهِ وَ نَحْنُ أَوْلَى النَّاسِ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ نَحْنُ الَّذِينَ شَرَعَ اللَّهُ لَنَا دِينَهُ فَقَالَ فِي كِتَابِهِ شَرَعَ لَكُمْ يَا آلَ مُحَمَّدٍ مِنَ الدِّينِ ما وَصَّى بِهِ نُوحاً قَدْ وَصَّانَا بِمَا وَصَّى بِهِ نُوحاً وَ الَّذِي أَوْحَيْنا إِلَيْكَ يَا مُحَمَّدُ وَ ما وَصَّيْنا بِهِ إِبْراهِيمَ وَ مُوسى وَ عِيسى فَقَدْ عَلَّمَنَا وَ بَلَّغَنَا عِلْمَ مَا عَلِمْنَا وَ اسْتَوْدَعَنَا عِلْمَهُمْ نَحْنُ وَرَثَةُ أُولِي الْعَزْمِ مِنَ الرُّسُلِ أَنْ أَقِيمُوا الدِّينَ يَا آلَ مُحَمَّدٍ وَ لا تَتَفَرَّقُوا فِيهِ وَ كُونُوا عَلَى جَمَاعَةٍ كَبُرَ عَلَى الْمُشْرِكِينَ مَنْ أَشْرَكَ بِوَلَايَةِ عَلِيٍّ ما تَدْعُوهُمْ إِلَيْهِ مِنْ وَلَايَةِ عَلِيٍّ إِنَّ اللَّهَ يَا مُحَمَّدُ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ مَنْ يُجِيبُكَ إِلَى وَلَايَةِ عَلِيٍّ ( عليه السلام ) .

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Filed under Rebuttals, Shiite's sahih hadith

Fadak: Truth Vs Falsehood


Shia try to claim that Fadak was snatched by Abu Bakr[ra] from Fatima[ra] & try to quote hadiths from Bukhari & Muslim to bach-up this false claim [like anger of fatima[ra] & then Ali[ra] buried her secrately]!

But they skip many hadiths which is also on same issue but when: all narrations & view of ahul-sunnah scholars considered as a whole, then story leans to opposite  direction.

Let me first give u some brief theory:

The number of hadith which mention about Hazrat Fatima[ra] demand for share of the Fadak land are 15 [or may be more] in number. There are five hadith in Sahih Bukhari, three hadith in Sahih Muslim, two hadith in Ibn Tirmidhi, four hadith in Sunan Abi Dawood, and one hadith in Sunan Nisai.

Let me quote some of them: [& i will highlight the important part related to this topic.]

1. Bukhari :: Book 53 :: Volume 4 :: Hadith 325

Narrated ‘Aisha: (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 Sadaqa (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.

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 Sadaqa) 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 Sadaqa which Allah’s Apostle used to use for his expenditures and urgent needs. Now their management is to be entrusted to the ruler.” (Az-Zuhrl said, “They have been managed in this way till today.”)

2. Muslim :: Book 19 : Hadith 4354

It has been narrated by ‘Urwa b Zubair on the authority of ‘A’isha, wife of the Holy Prophet (may peace be upon him), that Fatima, daughter of the Messenger of Allah (may peace be upon him), requested Abu Bakr, after the death of the Messenger of Allah (may peace he upon him), that he should set apart her share from what the Messenger of Allah (may peace be upon him) had left from the properties that God had bestowed upon him. Abu Bakr said to her: The Messenger of Allah (may peace be npon him) said:” We do not have any heirs; what we leave behind is Sadaqa (charity).” The narrator said: She (Fatima) lived six months after the death of the Messenger of Allah (may peace be upon him) and she used to demand from Abu Bakr her share from the legacy of the Messenger of Allah (may peace be upon him) from Khaibar, Fadak and his charitable endowments at Medina. Abu Bakr refused to give her this, and said: I am not going to give up doing anything which the Messenger of Allah (may peace be upon him) used to do. I am afraid that it I go against his instructions in any matter I shall deviate from the right course. So far as the charitable endowments at Medina were concerned, ‘Umar handed them over to ‘All and Abbas, but ‘Ali got the better of him (and kept the property under his exclusive possession). And as far as Khaibar and Fadak were concerned ‘Umar kept them with him, and said: These are the endowments of the Messenger of Allah (may peace be upon him) (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day.

3. Bukhari :: Book 57 :: Volume 5 :: Hadith 60

Narrated ‘Aisha: Fatima sent somebody to Abu Bakr asking him to give her her inheritance from the Prophet from what Allah had given to His Apostle through Fai (i.e. booty gained without fighting). She asked for the Sadaqa (i.e. wealth assigned for charitable purposes) of the Prophet at Medina, and Fadak, and what remained of the Khumus (i.e., one-fifth) of the Khaibar booty. Abu Bakr said, “Allah’s Apostle said, ‘We (Prophets), our property is not inherited, and whatever we leave is Sadaqa, but Muhammad’s Family can eat from this property, i.e. Allah’s property, but they have no right to take more than the food they need.’ By Allah! I will not bring any change in dealing with the Sadaqa of the Prophet (and will keep them) as they used to be observed in his (i.e. the Prophet’s) life-time, and I will dispose with it as Allah’s Apostle used to do,” Then ‘Ali said, “I testify that None has the right to be worshipped but Allah, and that Muhammad is His Apostle,” and added, “O Abu Bakr! We acknowledge your superiority.” Then he (i.e. ‘Ali) mentioned their own relationship to Allah’s Apostle and their right. Abu Bakr then spoke saying, “By Allah in Whose Hands my life is. I love to do good to the relatives of Allah’s Apostle rather than to my own relatives” Abu Bark added: Look at Muhammad through his family (i.e. if you are no good to his family you are not good to him).

4. Bukhari :: Book 59 :: Volume 5 :: Hadith 368

Narrated ‘Aisha: Fatima and Al’Abbas came to Abu Bakr, claiming their inheritance of the Prophet’s land of Fadak and his share from Khaibar. Abu Bakr said, “I heard the Prophet saying, ‘Our property is not inherited, and whatever we leave is to be given in charity. But the family of Muhammad can take their sustenance from this property.’ By Allah, I would love to do good to the Kith and kin of Allah’s Apostle rather than to my own Kith and kin.”

5. Bukhari :: Book 80 :: Volume 8 :: Hadith 718

Narrated ‘Aisha: Fatima and Al ‘Abbas came to Abu Bakr, seeking their share from the property of Allah’s Apostle and at that time, they were asking for their land at Fadak and their share from Khaibar. Abu Bakr said to them, ” I have heard from Allah’s Apostle saying, ‘Our property cannot be inherited, and whatever we leave is to be spent in charity, but the family of Muhammad may take their provisions from this property.” Abu Bakr added, “By Allah, I will not leave the procedure I saw Allah’s Apostle following during his lifetime concerning this property.” Therefore Fatima left Abu Bakr and did not speak to him till she died.

6. Dawud :: Book 19 : Hadith 2963

Narrated Aisha, Ummul Mu’minin: Fatimah was demanding (the property of) sadaqah of the Apostle of Allah (peace_be_upon_him) at Medina and Fadak, and what remained from the fifth of Khaybar. Aisha quoted AbuBakr as saying: The Apostle of Allah (peace_be_upon_him) said: We are not inherited; whatever we leave is sadaqah. The family of Muhammad will eat from this property, that is, from the property of Allah. They will not take more then their sustenance.

7. Tirmidhi: 1614

جَاءَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ فَقَالَتْ مَنْ يَرِثُكَ قَالَ أَهْلِي وَوَلَدِي قَالَتْ فَمَا لِي لَا أَرِثُ أَبِي
فَقَالَ أَبُو بَكْرٍ سمَِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا نُورَثُ وَلَكِنِّي أَعُولُ مَنْ
كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعُولُهُ وَأُنْفِقُ عَلَى مَنْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ يُنْفِقُ عَلَيْهِ

Sayyidina Abu Hurayrah (ra) reported that Sayyidiah Fatimah (ra) came to Sayyidina Abu Bakr (ra) and asked, “Who will inherit you?” He said, “My wife and my children.”
She asked, “Then, what is with me that I do not inherit my father?” So, Abu Bakr (SAW) said, “I had heard Allah’s Messenger (SAW) say : We are not inherited. But, I will support whom Allah’s Messenger.i used to support and I will provide whom he used to provide.

hadith is sahih according to sheikh albani.

8. Tirmidhi Hadith 1615:
Both of them reported from Muhammad ibn Umar, from Abu Salamah who from Abu Hurayrah [& in Ahmed 79]

& many more with almost same text with the addition that Ali[ra] buried Fatima[ra] secretly.

Now some points from SUNNI HADITH SCIENCE:

There is one terminology called Mudraj in Hadith sciences.

The word “anger” is only mentioned in the Hadith transmitted from Hazrat Aisha[ra]. It is not mentioned in the Hadith narrated from other companions like Hazrat Abu Huraira, Hazrat Um Hani, etc.

Further the hadith narrated from Hazrat Aisha is of two types, one type mentions the word “anger” while the other type does not mention “anger”. The hadith which mention the word “anger” are all narrated by Ibn Shahab Zehri [well known for his idraaj of statements].

Al-Zuhri make idraaj of statements into hadiths from time to time, yet, he does it mainly to explain it.
You can find many examples in a book by Al-Khateeb Al-Baghdaadi that gives examples of Mudraj statements.
Here is the most famous one that comes to mind.

أول ما بدئ بالرسول الوحي قالت: كان يتحنث في غار حراء والتحنث التعبد الليالي ذوات العدد
الراوي: عائشة المحدث: ابن عثيمين – المصدر: شرح النزهة لابن عثيمين – الصفحة أو الرقم: 208
خلاصة حكم المحدث: عبارة (والتحنث: التعبد) مدرجة من كلام الزهري تفسيرا للحديث

This means that after Hazrat Abu Bakr RA had mentioned the reason for not giving Hazrat Fatima RA the share in Fadak, the latter had become silent after being satisfied. The narrator equated “silence” to “anger” and added the words to the hadith [to explain it]. This is also known as Mudraj in Hadith sciences.

“An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated).

For example, al-Khatib relates via Abu Qattan and Shababah — Shu’bah — Muhammad b. Ziyad — Abu Hurairah — The Prophet (may Allah bless him and grant him peace), who said, “Perform the ablution fully; woe to the heels from the Fire!”
Al-Khatib then remarks, “The statement, ‘Perform the ablution fully’ is made by Abu Hurairah, while the statement afterwards, ‘Woe to the heels from the Fire!’, is that of the Prophet (may Allah bless him and grant him peace). The distinction between the two is understood from the narration of al- Bukhari, who transmits the same hadith and quotes Abu Hurairah as saying, “Complete the ablution, for Abu ‘l-Qasim (may Allah bless him and grant him peace) said: ‘Woe to the heels from the Fire!’.”

[i.e. why we want each & every hadith on fadak issue to know the truth. & our HADITH SCIENCE is not joke as that of SHIA’s.]

Such an addition may be found in the beginning, in the middle, or at the end, often in explanation of a term used. Idraj (interpolation) is mostly found in the text, although a few examples show that such additions are found in the isnad as well, where the reporter grafts a part of one isnad into another.

A reporter found to be in the habit of intentional idraj is generally unacceptable and considered a liar. However, the traditionists are more lenient towards those reporters who may do so forgetfully or in order to explain a difficult word”.

http://www.sunnahonline.com/ilm/sunnah/0008_page3.htm#1

Then why Ali[ra] buried her secretly:

THIS DOESNOT MEAN ANYTHING BCOZ HERE IS THE SAME HADITH:

Bukhari 2.339: Narrated Ibn `Abbas. A person died and Allah’s Apostle used to visit him. He died at night and (the people) buried him at night. In the morning they informed the Prophet (about his death). He said, “What prevented you from informing me?” They replied, “It was night and it was a dark night and so we disliked to trouble you.” The Prophet went to his grave and offered the (funeral) prayer.

Note: This could have been the very same reason for not troubling hz abu bakar(ra) but when later informed he offered the funeral prayer again.

The Shiite asked why was Fatima[ra] buried at night, I want to ask Why was the prophet PBUH buried at night? and why was Aisha[ra]buried at night and many others? You think it’s something strange that people be buried at night? think again.
Secondly women ask specifically to be buried at night because they don’t want anyone to see their bodies even in death and this is out of shyness.

Shaykh Ibn Taymiyyah says in his Minaaj al Sunnah:

وكذلك ما ذكره من إيصائها أن تُدفن ليلا ولا يصلي عليها أحد منهم لا يحكيه عن فاطمة ويحتج به إلا رجل جاهل يطرق على فاطمة ما لا يليق بها

he was saying was that Fatimah didn’t request to not be prayed over by Abu Bakr and others.

& here are two reliable sound hadiths & sahih hadith which says Abu Bakr [ra] lead the funeral prayer of fatima [ra] & they both talked to each other:

a. صلى أبو بكر رضي الله عنه على فاطمة بنت رسول الله فكبر عليها أربعًا

Hammad narrate from Ibrahim Nakhi that Hz. Abu Bakr[ra] lead salah-e-Janaza of Bibi Fatima Bint Muhammad[ra] with four Takbeers [ Tabqaat(Ibn Saad) Vol 8, Page 16]

b. When Hz. Fatima[ra] died Hz. Abu Bakr[ra] and Hz. Umar[ra] came, Hz. Abu Bakr[ra] asked Hz. Ali[ra] to lead prayer, Hz.Ali[ra] declined and said in presence of Khalifa of RasoolAllah[saw] how can I. [ Ali Mutaqi Al Nahdi author of Kanzal Amaal Vol 6 page 318, narrated through Khatib from Baqir]

c. ماتت فاطمة بين المغرب والعشاء فحضرها أبو بكر وعمر وعثمان والزبير وعبد الرحمن بن عوف رضي الله عنهم، فلما وضعت ليصلي عليها، قال على: تقدم يا أبا بكر، قال أبو بكر رضي الله عنه: وأنت يا أبا الحسن؟ قال: نعم، فوالله لا يصلي عليها غيرك، فصلى عليها أبو بكر رضي الله عنه ودفنت ليلاً

Ali bin al Husein narrated: Hz. Fatima[ra] died betwen Maghrib and Isha so Hz. Abu Bakr[ra] and Hz. Umar[ra] And Uthman and Zubair and AbdulRahman bin Awf (raa) came, Hz. Ali said: Come forth ya Abu Bakr, then Abu Bakr[ra] asked Hz. Ali[ra]: What about you ya Abu al Hassan? Hz.Ali[ra] declined saying: yes by Allah no one but you prays on her, So Abu Bakr did and she was buried at night.
source: Mukhtasar Kitab al muwafaqah, has weakness in the Isnad and what is Sahih is that Ali prayed on her in Sahih Muslim #1759.

d. عن الشعبي أنه قال: (لما مرضت فاطمة أتاها أبو بكر الصديق فاستأذن عليها، فقال علي: يافاطمة هذا أبو بكر يستأذن عليك؟ فقالت: أتحب أن آذن له؟ قال: نعم، فأذنت له فدخل عليها يترضاها، فقال: والله ما تركت الدار والمال، والأهل والعشيرة، إلا إبتغاء مرضاة الله، ومرضاة رسوله، ومرضاتكم أهل البيت، ثم ترضاها حتى رضيت)- السنن الكبرى للبيهقي 6/301-

“When Fatima became ill, Abu Bakr came to her and asked for permission to enter. So Ali said, ‘O Fatima, this is Abu Bakr asking for permission to enter.’ She answerd, ‘Do you want me to give him permission?’ He said, ‘Yes.’ So she allowed him (to enter), and he came in seeking her pleasure, so he told her: ‘By Allah, I only left my home and property and my family seeking the pleasure of Allah and His Messenger and you, O Ahlel Bayt.’ So he talked to her until she was pleased with him.” (Sunan Al-Bayhaqi, vol 6, page 301)

This Hadith is narrated by Bayhaqi in al Sunan al Kubra (6:300-301) and Dala’il al-Nubuwwa (7:273-281) who said: “It is narrated with a good (hasan) chain.” Muhibb al Din al-Tabari cited it in al Riyad Al Nadira (2:96-97 #534) and Dhahabi in the Siyar (Ibid).

لما مرضت فاطمة أتاها أبو بكر الصديق فاستأذن عليها فقال علي يا فاطمة هذا أبو بكر يستأذن عليك فقالت أتحب أن آذن له قال نعم فأذنت له فدخل عليها يترضاها فقال والله ما تركت الدار والمال والأهل والعشيرة إلا ابتغاء مرضاة الله ومرضاة رسوله ومرضاتكم أهل البيت ثم ترضاها حتى رضيت

Al-Bayhaqi, Ibn Kathir, and Ibn Hajar all authenticate this hadith & Ibn Kathir states it as Sahih in his Al Bidayah and Ibn Hajar in his Fath Al Bari.

وقال ابن حجر: «وهو وإن كان مرسلاً فاسناده إلى الشعبي صحيح»- فتح الباري 6/202
Ibn hajar says : the mursal of Shuba [الشعبي] is sahih

So the hadith is sahih as a whole.

More points to ponder: For the sake of jahil layman shia’s: Lets suppose she was angry with Abu Bakr[ra].

But ahle-sunnah have sahih hadith that fatima[ra] talked to Abu Bakr[ra] & also pleased with him.

Now the question arises: she did not talk to Abu Bakr[ra] as stated in Bukhari by Aisha[ra], so it is the clear contradiction?

Answer: No, it is not a contradiction. It is said in Bukhari that she did not talk till she died. This means she did not talk about FADAK till she died because she was satisfied by the answer given by Abu Bakr[ra] afterwards.

Now still shia try to show that: No, she was angry, & whosoever angered her, angered the prophet & who soever angered prophet angered ALLAH.

Answer: We ahul-sunnah also have sahih hadith that Ali[ra] angered her. Did u saw any ahul-sunnah try to say on that issue that: Ali[ra] angered Fatima[ra] therefore Ali[ra] angered ALLAH? [nauzubillah]

But this slander is only raised by shia’s.

In any case if bil-Fardh Sayyidah Fatimah Radhi Allahu ‘anha did not stop being angry with Sayyidina Abu Bakr Radhi Allahu `anhu, this would reflect badly on Sayyidah Fatimah not on Abu Bakr. Rasoolullah Sallallahu `alyhi wa Sallam was angry with people who quarreled with Abu Bakr, even when it was Abu Bakr who was more at fault!

It is narrated in Sahih Bukhari, kitab ut-Tafseer:

سمعت ابا الدرداء يقول كانت بين ابي بكر وعمر محاورة فاغضب ابو بكر عمر فانصرف عنه عمر مغضبا فاتبعه ابو بكر يساله ان يستغفر له فلم يفعل حتى اغلق بابه في وجهه فاقبل ابو بكر الى رسول الله صلى الله عليه وسلم فقال ابو الدرداء ونحن عندهفقال رسول الله صلى الله عليه وسلم اما صاحبكم هذا فقد غامر قال وندم عمر على ما كان منه فاقبل حتى سلم وجلس الى النبي صلى الله عليه وسلم وقص على رسول الله صلى الله عليه وسلم الخبر قال ابو الدرداء وغضب رسول الله صلى الله عليه وسلم وجعل ابو بكر يقول والله يا رسول الله لانا كنت اظلمفقال رسول الله صلى الله عليه وسلم هل انتم تاركون لي صاحبي هل انتم تاركون لي صاحبي اني قلت يا ايها الناس اني رسول الله اليكم جميعا فقلتم كذبت وقال ابو بكر صدقت

صحيح البخاري – کتاب التفسير

There was a dispute between Abu Bakr and ‘Umar, and Abu Bakr made Umar angry. So ‘Umar left angrily. Abu Bakr followed him, requesting him to ask forgiveness (of Allah) for him, but ‘Umar refused to do so and closed his door in Abu Bakr’s face. So Abu Bakr went to Allah’s Apostle while we were with him. Allah’s Apostle said, “This friend of yours must have quarrelled (with somebody).” In the meantime ‘Umar repented and felt sorry for what he had done, so he came, greeted (those who were present) and sat with the Prophet and related the story to him. Allah’s Apostle became angry and Abu Bakr started saying, “O Allah’s Apostle! By Allah, I was more at fault (than Umar).” Allah’s Apostle said, “Will you people not leave, for my sake, my companion? When I said, ‘O people I am sent to you all as the Apostle of Allah,’ you said, ‘You tell a lie.’ while Abu Bakr said, ‘You have spoken the truth .”

Note: This was a case where Abu Bakr Radhi Allahu `anhu was more at fault by his own admission and Rasoolullah Sallallahu `alyhi wa Sallam was still angry with the one who quarreled with him so what of a matter in which Abu Bakr as-Siddeeq Radhi Allahu `anhu was ruling correctly, according to the explicit Sunnah and the other person had a wrong opinion?

So certainly Sayyidah Fatimah Radhi Allahu `anhu cleared up the matter between her and Abu Bakr Radhi Allahu `anhu, as befits her high status. And most certainly she did not remain angry with her father’s closest friend and companion in this world, merely for the sake of worldly land and money.

I am really amused at my Shia brothers. The Prophet said, “Whoever angers Fatima angers me.” I am not rejecting this Hadith. Let us investigate the scopes of the hadith and the respective logical corollaries.

Scope 1. All-superceding injunction:

The scope of this hadith is unconditional and it supersedes other injunctions of Islam if they contradict this hadith. It is not applicable only in house-hold affairs or social affairs, it is also applicable in Political and Judicial affaires of the State. In this case some questions arise.

A. Who then belongs the supreme Authority: the Caliph (Abu Bakr) or Fatima, the Imam (Ali) or Fatima?

All individual Muslims are in same position in front of the Court of Justice except Fatima. Islam has given her this special position. What she asks for is to be handed over to her by the Caliph or the Judge without any farther investigation.

B. Is it a fundamental rule of Islamic jurisprudence?

The Shias are to give a clear answer to these questions.

Scope 2. A specific reaction of the Prophet:

This hadith deals with a specific event. The Prophet felt disturbed at hearing that Ali decided to marry Abu Jahl’s daughter and said such thing in response. In this case the Shias of Ali are to deal with their Imam first. It has no connection with Abu Bakr when he gives judicial verdict as a Caliph.

Scope 3. A general recommendation of a loving father:

Esteemed Fatima was a pious lady and the Prophet loved her much as a father. He felt sorry and pain when he found her in distress. He expressed his attitude. He did not mean by this that a Caliph or a Judge is also under this recommendation and that they are too listen to and obey her in all respect. If this is the case, Shia turmoil is utter nonsense.

Fadak in prophet’s era:

Did Fatima[ra] asked fadak during prophets life time?

The hadith from sunnan abi dawood; Kitab Al-Kharaj, Wal-Fai’ Wal-Imarah; hadith 2966

Narrated Umar ibn AbdulAziz:  Al-Mughirah (ibn Shu’bah) said: Umar ibn AbdulAziz gathered the family of Marwan when he was made caliph, and he said: Fadak belonged to the Apostle of Allah (peace_be_upon_him), and he made contributions from it, showing repeated kindness to the poor of the Banu Hashim from it, and supplying from it the cost of marriage for those who were unmarried. Fatimah asked him to give it to her, but he refused. That is how matters stood during the lifetime of the Apostle of Allah (peace_be_upon_him) till he passed on (i.e. died).
When AbuBakr was made ruler he administered it as the Prophet (peace_be_upon_him) had done in his lifetime till he passed on. Then when Umar ibn al-Khattab was made ruler he administered it as they had done till he passed on. Then it was given to Marwan as a fief, and it afterwards came to Umar ibn AbdulAziz.
Umar ibn AbdulAziz said: I consider I have no right to something which the Apostle of Allah (peace_be_upon_him) refused to Fatimah, and I call you to witness that I have restored it to its former condition; meaning in the time of the Apostle of Allah (peace_be_upon_him).

Comment: So we can see that during the lifetime of prophet S.A.W.; she also asked for fadak but prophet refused her & kept fadak for poor & needy. Umar Bin Abdul Aziz [ra] could have given fadak regarding any reason… could have been given as a gift!…. but he definitely did not give it to compensate because he thought Fatima [ra] was wronged…no way!

It is therefore concluded that Fadak was neither inheritance nor a gift. This was exactly the position of Imam ‘Ali. When he became the Khalifah he did not treat Fadak as the estate of his deceased wife Sayyidah Fatimah, by taking a quarter for himself and distributing the remaining three quarters between , Husayn and Umm Kulthum according to the rule “to the male twice the share of the female”. This is an established fact of history. Why is Abu Bakr execrated for something which was also done by ‘Ali? In fact, Sayyid Murtada (known as ‘Alam al-Huda) narrates in his book on Imamah entitled ash-Shafi, that when ‘Ali became the khalifah he was approached about returning Fadak. His reply was:

I am ashamed before Allah to overturn something that was prohibited by Abu Bakr and continued by ‘Umar.” (al-Murtada, ash-Shafi fil-Imamah, p. 231; and Ibn Abil Hadid, Sharh Nahj al-Balaghah, vol. 4)

According to both Sunni and Shia narrations, Hadrat Abu Bakr (radhiallahu anhu) was greatly saddened by the developments and by Hadrat Fatima’s displeasure. He went to great lengths to please her while remaining firm on the Shariah. He went to her home, stood at her door in the midday sun and asked Hadrat Ali (radhiallahu anhu) to be his intercessor in his sincere attempt to placate and please Hadrat Fatima (radhiallahu anha). Ultimately she became pleased with him and accepted his decision. These narrations appear in Madaarijun Nubuwwah, Kitaabul Wafaa, Baihaqi and in the commentaries of Mishkaat (all authoritative Kitaabs of the Ahlus Sunnah).

Kitaabul Muwaafiqah narrates that Anaani said:

“ Abu Bakr (radhiallahu anhu) came to the door of Fatima (radhiallahu anha) in the midday sun and said: ‘I shall not leave from here as long as the daughter of Rasulullah (sallallahu alayhi wasallam) remains displeased with me. Hadrat Ali (radhiallahu anhu) came to Fatima (radhiallahu anha) and giving her an oath urged her to become pleased. Then she became pleased (with Hadrat Abu Bakr).”

Further narrations state: [as quoted above]

When Hadrat Fatima (radhiallahu anha) fell sick Abu Bakr Siddiq (radhiallahu anhu) came and asked permission to see her.

Ali said: “Fatima, here is Abu Bakr asking permission to see you.” She said: “Would you like me to give him permission?” (Al-Dhahabi said in the Siyar (Al Arna’ut ed. 2:121): “She applied the Sunna by not giving permission to anyone to enter her husbands house except by his command.”)

He said yes, whereupon she gave him permission. He entered to see her, seeking her good pleasure, and said: “By Allah! I did not leave my house, property, family, and tribe except to please Allah, and to please His Prophet, and to please you, the People of the House (ahl al bayt)! He continued to seek her good pleasure until she was pleased.” [*]

أخبرنا أبو عبد الله الحافظ ثنا أبو عبد الله محمد بن يعقوب الحافظ ثنا محمد بن عبد الوهاب ثنا عبدان بن عثمان العتكي بنيسابور ثنا أبو ضمرة عن إسماعيل بن أبي خالد عن الشعبي قال ثم لما مرضت فاطمة رضي الله عنها أتاها أبو بكر الصديق رضي الله عنه فاستأذن عليها فقال علي رضي الله عنه يا فاطمة هذا أبو بكر يستأذن عليك فقالت أتحب أن آذن له قال نعم فأذنت له فدخل عليها يترضاها وقال والله ما تركت الدار والمال والأهل والعشيرة إلا ابتغاء مرضاة الله ومرضاة رسوله ومرضاتكم أهل البيت ثم ترضاها حتى رضيت

[*] Bayhaqi (rahimullah) in al Sunan al Kubra (6:300-301) and Dala’il al-Nubuwwa (7:273-281) who said: “It is narrated with a fair (hasan) chain.”

Muhibb al Din al-Tabari (rahimullah) cited it in al Riyad Al Nadira (2:96-97 #534) and Dhahabi (rahimullah)in the Siyar (Ibid).

Ibn Kathir (rahimullah) states it as Sahih in his Al Bidayah and Ibn Hajar (rahimullah) in his Fath Al Bari.

Shia records also confirm that Hadrat Fatima (radhiallahu anha) became pleased with Hadrat Abu Bakr (radhiallahu anhu).

Ibn-i-Mitham writes in the context of interpreting Nahj-ul-Balaga: “Abu Bakr said to Fatima: Whatever belonged to your father, belongs to you as well. The Messenger of Allah kept something apart out of his personal share (fadak) and distributed the rest of it in the name of Allah. By Allah, I’ll do with you what he used to do with you. Fatima was pleased to hear these words, a confirmation of the Prophetic practice” { Ibn-i-Mitham al-Buhrani, Sharh Nahj-ul-Balaga, Vol.5, P. 107,109 , Tehran }

” إن أبا بكر قال لها : إن لك ما لأبيك ، كان رسول الله صلى الله عليه وآله يأخذ من فدك قوتكم ، ويقسم الباقي ويحمل منه في سبيل الله ، ولك على الله أن أصنع بها كما كان يصنع ، فرضيت بذلك وأخذت العهد عليه به

The Imaamiyyah Shia author of Hujjaajus Saalikeen states:

“Verily, when Abu Bakr saw that Fatima was annoyed with him, shunned him and did not speak to him after this on the issue of Fadak, he was much aggrieved on account of this. He resolved to please her. He went to her and said: ‘ Oh daughter of Rasulullah! You have spoken the truth in what you have claimed, but I saw Rasulullah (sallallahu alayhi wasallam) distributing it (i.e. the income of Fadak). He would give it to the Fuqaraa, Masaakeen and wayfarers after he gave your expenses and expenses of the workers.’ She then said:’ Do with it as my father, Rasulullah (sallallahu alayhi wasallam) had done.’ Abu Bakr said:’ I take an oath by Allah for you! It is incumbent on me to do with it what your father used do with it.’ Fatima said: ‘ By Allah! You should most certainly do so.’ Abu Bakr said: ‘ By Allah! I shall most certainly do so.’ Fatima said: ‘ O Allah! Be witness.’ Thus, she became pleased with this and she took a pledge from Abu Bakr. Abu Bakr would give them ( Fatima and others of the Ahl-e-Bait) expenses there from and distribute the balance to the Fuqaraa, Masaakeen and wayfarers.”

Comment: This narration is also in other books of the Imaamiyyah Shias. It confirms that Hadrat Abu Bakr (radhiallahu anhu) believed that Hadrat Fatima (radhiallahu anha) was truthful in her claim, but the practice of Rasulullah (sallallahu alayhi wasallam) convinced him that ownership was not given to Hadrat Fatima (radhiallahu anha). The accusation against Hadrat Abu Bakr (radhiallahu anhu) is therefore pure slander.

Final wordings: 1. And Hafiz ibn Hajar said:

وَنَقَلَ الْبَيْهَقِيُّ فِي ” الِاعْتِقَاد ” بِسَنَدِهِ إِلَى أَبِي ثَوْر عَنْ الشَّافِعِيّ أَنَّهُ قَالَ : أَجْمَعَ الصَّحَابَة وَأَتْبَاعهمْ عَلَى أَفْضَلِيَّة أَبِي بَكْر ثُمَّ عُمَر ثُمَّ عُثْمَان ثُمَّ عَلِيّ.

“Imam Baiqhi narrated in his al-Aitiqad that Imam Shafi  said that there is Ijma of Sahabas and Tabieen on the superiority of Hazrat Abu Bakar [ra] , then Umar [ra] , then Usman [ra] and then Ali [ra] .”

Comment: The three Sahabas mentioneda bove, accroding to Shias they forced to give bayat/snatched fadak/broke rib of fatima[ra]/burned the house/etc. etc.

I can assure that you will never be able to provide any authentic references to back up your claim.

And what is the ruling of Ahle Sunnah regarding a person who goes against this Ijma?

2. Hafiz ibn Katheer  in “Bidaya wal Nihaya” vol 7, chapter “شيء من فضائل أمير المؤمنين علي بن أبي طالب” wrote:

وقد ثبت عنه بالتواتر أنه قال على منبر الكوفة‏:‏ أيها الناس‏!‏ إن خير هذه الأمة بعد نبيها أبو بكر ثم عمر، ولو شئت أن أسمي الثالث لسميت‏

“And it’s proven from him [Ali] in “tawatur” form, that He said on the minbaar in Kufa: “O people! The best one in this Ummah after her Prophet is Abu Bakr [ra] , then Umar [ra] . And if I wanted to say you the third name, I would do that.”

So what is the ruling of denying tawatur? Few weak and gharib narrations or narrations took out of context can’t over rule tawatur and Ijma.

3. Hafiz ibn Hajr quotes Hazrat Ali [ra] :

ولا يبلغني عن أحد يفضلني عليهما إلا جلدته حد المفتري

“I will lash anyone who prefers me over Abu Bakr and Umar, the lashing of a slanderer.”

[Lisan al-Mizan, Vol. III P. 290]

contributed by RajabMohsin, ahlussunnah, tripolysunni, ibn ahmed & others.

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