The Political Factors for the Usurpation of Fadak

By: Ayatullah Makarem Shirazi
The story of Fadak is one of the most heart-rending and tumultuous stories in the life of Fatimah the Lady of Islam (s.a.) in particular, and the family of the Prophet (s.a.w) in general, and in the history of Islam in a widespread and disseminating way. It is mingled with political conspiracies and many ups and downs and is a hatchway for the unravelling of a part of the important mysteries surrounding the early scene of Islam’s history.
However, first, before beginning this discussion, it is necessary to know what Fadak was and where it was located?
“Fadak”, as many of the historians and writers have written, was a flourishing, fertile village in the land of “Hejaz” near Khaibar, being two or three days journey from Medina, Some have reported this distance as 140 Kilometers, and in which there was a bubbling spring and many date palms[11] and after Khaibar it was known as the stronghold of the Jews in Hejaz.
As to how Fadak, this pleasant, prosperous village, was transferred to the Holy Prophet (S), it is well known that after the messenger of God (S) returned from the conquest of Khaibar God placed fear and panic in the hearts of the inhabitants of Fadak who were of the headstrong Jews. They sent a representative to the Prophet (S) and made to him a proposition of peace. In return for their transferral of half of Fadak to the Holy Prophet (S), he accepted and signed the peace treaty.
As such, Fadak became the public domain of the Prophet (s.a.w) because according to an explicit Quranic verse, something that is obtained by the Muslims without war is the exclusive right of the Prophet (S) and unlike spoils of war is not divided.[12] In this way the Prophet (S) took Fadak and spent its earnings on the fatigued wayfarers «أبناءالسبيل»and the like.
This has been mentioned by Tabri «الطبري»in his book of history and Ibn Alalthir «ابن الأثير» in is book Alkamil «الكامل» and others in their own books.
Also, Tabari in his book and Ibn Alathir in the book “Kamel” made a reference to this.[13] It was also mentioned by many historians confirming that the Prophet (S) during his own lifetime granted Fadak to the Lady of Islam Fatimah Zahra (s.a.).[14]
Strong evidence of this transferral is that many commentators, including the famous Sunni commentator Jalal-Al-Din Suyyuti in the commentary book (Dar-Al-Mansour) under the Quranic Verse; «وآتذاالقربىحقه» (give the near of kin their due), has quoted from “Abu Sa’id Khadri” that, because this verse was descended, the Apostle of God (S) asked for Fatimah and granted Fadak to her. The words of this tradition are as follows: عن أبي سعيد الخدري رضي الله عنه قال: لما نزلت على النبي صلى الله عليه وآله وسلم.الآية (فآت ذا القربى حقه) دعا النبي صلى الله عليه وآله وسلم فاطمة عليها السلام فأعطاها فدك فقال: هذالك ولعقبك من بعدك.
When the word of God was revealed saying that; “O’ Prophet! Give your near of kin their due”, the Apostle of God (S) granted Fadak to Fatimah (s.a.).
Under that same verse another tradition is narrated from “Ibn Abbas” which contains the same information.

Debate between Shaikh Bahai and a Sunni scholar

During his journey to Egypt Shaikh Bahai got acquainted with a Sunni scholar who was antagonistic towards the Ahle Bait (a.s). Given the environment of Egypt and its hostility towards Shias and the Ahle Bait (a.s.), this was not altogether surprising and it only made the Shaikh careful about protecting his own identity as a Shia.
The Sunni scholar got close to Shaikh Bahai and among other subjects they discussed the Shias, who the Sunni scholar referred to as Raafizis (deniers of the Sunni caliphs). Shaikh Bahai, who for all practical purposes posed as a person following the Sunnah (Sunni) used to tell the Sunni scholar that in Mecca he had opportunities of interacting with the Shia Raafizis. On this the Sunni scholar told him that the faith of the Raafizis was absolutely wrong and that they didn’t have any proof for the veracity of their beliefs. He asked Shaikh Bahai if he was able to convince any of the Raafizis.
Shaikh Bahai informed him that he tried hard to convince them, but in the end they would pose a question to him that overturned all his arguments. The Sunni scholar asked in surprise that being such a learned scholar why he wasn’t able to suitably answer their question. To this Shaikh Bahai replied:
During our debates they would challenge that in Sahih-e-Bukhari there is a tradition where the Prophet (s.a.w.a.) had said:
Fatima (s.a.) is a part of me, one who troubles her has troubled me!

OBJECTION OF TAHIRUL QADRI ON FADAK AND ITS REPLY

Dr. Tahir Qadri said in one of his video on youtube that Abu Bakr was right in denying Fadak to Fatima because What Prophet(s.a.w) left are all charity and Hazrat Fatima was (nauzobillah) unaware of this hadith and thus she claimed FADAK.

He cited one hadith from shia book to prove his point:

Al-Kulayni narrates in al-Kafi:
Abu 'Abdillah (Imam Ja'far as-Sadiq) says that Rasulullah said: "... And the 'Ulama are the heirs of the Ambiya; and the Ambiya did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion." (al-Kafi, vol. 1 p. 42)

  

Our Reply:

 Extracted from : http://www.answering-ansar.org/answers/fadak/en/chap7.php

1.

When the Nasibis find this Hadeeth, they dance with joy as if it is the festival of Eid but as we pointed out earlier, wherever the Shia text mentions the inheritance of prophets, it does from two perspectives:

1. the spritual inheritors of prophets, are their successors and the learned scholars since they inherit the knowledge of prophets,
2. material posessions that are inherited by the biological progeny of Prophets.

  Pertaining to the traditions cited by the Nasibi author,

• Ulema are not the actual son of Porphets
• Prophets are not their actual fathers
• Knowledge is not an actual possession that can be distributed.

In the same way that the Hadeeth refers to the Ulema as the figurative sons of Prophets and Prophets as their figurative fathers; knowledge is also a figurative possession. The entire Hadeeth is along the line of figurative terms, hence the term Waris can also be understood in a figurative manner - the Ulema attain some of the knowledge possessed by Prophets. The Waris Hadeeth cited by Abu Bakr in Sahih al Bukhari that preceded the claim of Sayyida Fatima (as), did not refer to the inheritance of knowledge but referred to the inheritance of possessions as mentioned in the Shia tradition we cited above.

The Fadak dispute was in relation to a portion that had been set aside by Allah (swt) for Rasulullah (s). Abu Bakr's response that Prophet's leave no inheritance did not refer to knowledge, hence this proves that the Hadeeth in al Kafi that the Ulema are the Heirs of the Prophets Knowledge is a figurative term, it can not be advanced to prove that the Ahl'ul bayt (as) were prohibited from inheriting the Prophet's worldly possessions.

Some Questions to our Sunni Brothers

Note: Kindly read it carefully and ponder over it without any bias and prejudice.Every Muslim must independently investigate the truth and should not rely on the ideas and saying of others.

1.

History testifies that when Hadhrath Muhammad (saaws) declared his Prophethood (saaws), the Quraysh1 subjected the Bani Hashim to a boycott. Hadhrath Abu Talib (as) took the tribe to an area called Shib Abi Talib where they remained for three years, suffering from immense hardship. Where were Hadhrath Abu Bakr and Hadhrath Umar during that period? They were in Makkah so why did they not help the Holy Prophet (saaws)? If they were unable to join the Prophet (saaws) at the Shib Abi Talib is there any evidence that they provided any type of support (food etc), breaching the agreement that the Quraysh boycott all food / business transactions with Bani Hashim?

2.

Hadhrath Fatima Zahra (sa) died 6 months after her father (saaws), Hadhrath Abu Bakr died two and a half years later and Hadhrath Umar in 24 Hijri. Despite their later deaths how is it that they attained burial sites next to the Prophet (saaws) and not Hadhrath Fatima (as)? Did she request that she be buried away from her father? If so, why? Or did the Muslims prevent her burial?

(see Sahih al Bukhari Arabic - English Vol 5 hadith number 546).

3.

Amongst the companions Hadhrath Abu Bakr is viewed as the most superior on account of his closeness to the Holy Prophet (saaws). If this is indeed the case then why did the Holy Prophet (saaws) not select him to be his brother when he (saaws) divided the companions in to pairs on the Day of Brotherhood? Rather, the Prophet (saaws) chose Hadhrath Ali (as) saying "You are my brother in this world and the next", so on what basis is Hadhrath Abu Bakr closer?

See The History of the Khalifahs who took the right way, by Jalaladeen Suyuti, English translation by Abdassamad Clarke p177, (Taha publishers)

4.

The books of Ahlul' Sunnah are replete with traditions narrated by Hadhrath Ayesha, Abu Hurraira and Abdullah Ibne Umar. Their narration's; far exceed those relayed by Hadhrath Ali (as), Hadhrath Fatima (sa), Hadhrath Hassan (as) and Hadhrath Hussain (as). Why is this the case? When the Prophet (saaws) declared "I am the City of Knowledge and Ali is it's Gate", did Hadhrath Ali (as) benefit less from the company of the Prophet (saaws) than these individuals?