Fadak
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Fadak was a tract of land in Khaybar, an oasis in northern Arabia; it is now part of Saudi Arabia.
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[edit] Overview
Muslims defeated the forces of Khaybar at the Battle of Khaybar; this land was one of the items seized as booty and given to the Islamic leader, Muhammad. Shi'a and Sunni sources state that this property was given by Muhammad to her daughter Fatimah. Upon his death, Fadak became the cause of a dispute between Muhammad's daughter and his father-in-law.
It is important to understand the difference between Ghanimah and Fay to understand the history and disputes regarding this land:
| 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. [1] |
[edit] Description
Fadak was a city, which was situated 2 or 3 days of travel from Medina. There were wells of water and trees of dates in it [2][3]. Yaqut al-Hamawi states that this city was named Fadak, while Ham, the son of Adam, first came to this place and put the foundation of the city [3].
[edit] History
[edit] 610 – 632: Muhammad's era
[edit] Fay
Muslim sources state that the Qur'an in Al-Hashr, 6 state that the property was the private property of Muhammad, received through fay. Howerver, a minority of Sunni scholars reject this sources [4].
A narration attributed to Ibn Umar reports:
| We did not eat our fill except after we had conquered Khaibar. [5] |
Multiple scholars state:
| When the Prophet (s) returned from Khayber, he sent Muhisa bin Masood to propagate Islam to the people of Khayber. The leader of the Jews of Khayber at that time was Yusha bin Nun. The people of Fadak refused to accept Islam, but offered to give them half of their Land of Fadak. The Prophet (s) took half the land and allowed them to live there. This half Land of Fadak was property of the Prophet (s), as the Muslims didn't ride horses over it [6] |
| There were eleven fruit trees in Fadak, that Rasulullah (s) planted with his own hand. The children of Fatima used to present them to Hajj pilgrims and they would give them Dinars and Dirhams for this service. [7]" |
Yahiya ibn Sharaf al-Nawawi, a 13th century Sunni Shafi'i Islamic scholar writes:
| Half the Land of Fadak, which was given by Jews after the peace treaty, was purely the property of Rasool Allah (s). Similarly, 1/3rd of the Valley of Qari and 2 castles of Khayber were the exclusive property of the Prophet (s) and no one else had a share of it [8] |
This view of Fadak being the exclusive property of Muhammad was also shared by
A narration attributed to Umar reports:
| 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 [13]. |
[edit] Fatimah
Some Muslim sources state that Muhammad gifted Fadak to his daughter Fatimah quoting the Qur'anic verse Al-Hashr, 7. There is a dispute between Muslim scholars at this point.
Suyuti, a 16th century Sunni Islamic scholar writes in his Tafsir-book Dur al-Manthur:
A narration attributed to Abu-Sa'id al-Khudri and `Abd Allah ibn `Abbas reports:
| when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima Zahra (as) and gifted the land of Fadak to her [14] |
Other sources writes in Tafsir on Al-Hashr, 7:
| Jibrael (as) came to Prophet Muhammad (s) and told him that God (Arabic: الله) (swt) had ordered that he give the "Dhul Qurba" (close relatives) their rights. Rasulullah (s) asked who was meant from "Dhul Qurba" and what is meant from "Right".
Jibrael (as) replied that "Dhul Qurba" refers to Fatima Zahra (r), and from right it is meant the property of "Fadak". The Prophet (s) called Fatima and presented Fadak to her giving her a written paper about it. This is the same written paper which was presented to Abu Bakr after the death of Rasool Allah (saww) by Fatima Zahra (as) and she said that it was the same written paper which the Prophet (s) wrote for her, Hasan and Husayn [15] |
Shah Abdul Aziz, a 18th century Sunni Deobandi Islamic scholar agrees on this. He further wrote that it's a sin to deny Fatimah's rights in Fadak. [16]
However, these sources are rejected by some Sunni scholars. [4] All the major Sunni Tafsir works does not mention anything about that the Quranic verse Al-Hashr, 7 was referring to Fatimah and her rights in Fadak [17], thus denying that this verse makes Fadak a gift.
In fact, some of these Tafsirs is stating quite the opposite: Muhammad Assad, a 20th century Sunni Islamic scholar states in his Tafsir:
| (This verse) relates to booty acquired in actual warfare, out of which only one-fifth is to be reserved for the above five categories (i.e. God and his Apostle, the near kin, the orphans, the needy and the wayfarers). In distinction from all such booty, the gains obtained through fay are to be utilized in their entirety under these five headings [18] |
In Tanwir al-Miqbas min Tafsir Ibn Abbas we read:
| 'Uraynah, Qurayzah, Banu'l-Nadir, Fadak and Khaybar, (it is for Allah) specifically and there is nothing in it for you (and His messenger) the command of the Messenger of Allah (pbuh) regarding this is permissible, and this is why he made the spoils of Fadak and Khaybar an endowment for the needy people; it remained under his control during his lifetime[19] |
[edit] 632 – 634: Abu Bakr's era
When Abu Bakr was elected as a Caliph (see Saqifah), Fatima came to him, asking for her inheritance of what Allah's Apostle had left of the property bestowed on him by Allah from the Fai in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. Abu Bakr refused to let her have it, saying:
Allah's Apostle said, "Our property is not inherited. Whatever we leave, is Sadaqa, but the family of (the Prophet) Muhammad can eat of this property.' By Allah, I will not make any change in the state of the Sadaqa of Allah's Apostle and will leave it as it was during the lifetime of Allah's Apostle, and will dispose of it as Allah's Apostle used to do. [20]
This caused Fatima to become very angry with Abu Bakr. According to some Shi'a sources, Fatima was also angry with her husband Ali because he refused to help her in this matter [21]. In a narration recorded in Sahih Bukhari, Fatima died six months after this incident, and during this period, she refused to talk to Abu Bakr [22].
However, other Sunni sources states that Abu Bakr was greatly saddened by Fatima's displeasure with him, and that she ultimately became pleased with him again.
A narration reports:
| 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
|
Muslim scholars are divided regarding the exact course of events and Abu Bakr's legality to do what he did.
[edit] 634 – 644: Umar's era
During Umar's reign as Caliph, he made Ali (Fatima's husband) and Abbas ibn Abd al-Muttalib (the paternal uncle of Ali) trustees of the Fadak. As trustees, they would be responsible for doling out the charity funds derived from Fadak. This is what is stated in Sahih Bukhari [25]. Some Shi'a use this as an evidence, proving that Abu Bakr was wrong, and that Umar overturned his decision. Sunnis disagree with the Shi'a at this point, saying that Umar made Ali and Abbas trustees of the Fadak - NOT inheritors. [26]
"Umar expelled the Jews from Fadak. And the value of land along with its dates was 50,000 Dirhams. [7]"
[edit] 644 – 656: Uthman's era
During Uthman's caliphate, Marwan was made trustee of the Fadak. The Shi'a accuse Caliph Uthman of wrongfully upholding Abu Bakr's unjust decision and withholding Fadak from Fatima's sons, Hasan and Husayn. The Sunnis believe that Uthman was correct in upholding Abu Bakr's decision since it was the will of Muhammad that prophets should not leave an inheritance.
[edit] 656 – 661: Ali's era
Fatima's husband, Ali, is revered by Shi'as. He became caliph after Uthman, but he did not return Fadak to Fatima's progeny; instead, he upheld the decision of Abu Bakr. He also maintained Marwan's position as trustee of the Fadak. Sunnis argue that this is strong evidence to support that Abu Bakr's decision was correct, since Fatima's own husband upheld this decision. Ali was, according to a Shi'a tradition, quoted as saying "I am ashamed before Allah to overturn something that was prohibited by Abu Bakr and continued by Umar"[27]. Shi'as disagree with this viewpoint and believe that Ali was using taqiyya. "Taqiyya" translates loosely as "dissimulation" and means a Shi'a is religiously allowed to lie to save himself from harm. Sunnis reject the concept of taqiyya as immoral, and argue that a man of Ali's character could do no such thing. [citation needed]
[edit] 661 – 680: Muawiyah's era
Mu'awiyah did not return Fadak to Fatima's descendants.
[edit] 717 – 720: Umar II's era
When Umar II became Caliph in 717, the income from the property of Fadak was 40,000 Dinars [28]. Fadak was returned to Fatima's descendants by an edict given by Umar II [29], but this decision was renounced by later caliphs and Fadak was once again converted into a public trust.
Sunni scholar Dr A. Rahim writes:
| 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" [30]. |
[edit] 813 – 833: Al-Ma'mun's era
Ahmad Ibn Yahya al-Baladhuri, a 9th century Sunni Islamic scholar
| In 210 Hijri Ammerul Mmineen Manun 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 in implementing Allah's laws. Anything or Sadaqah that the Prophet (s) gave must be given by the Commander of the Faithful, all his virtues come from Allah, and my aim is to do that which pleases my Creator. I have found that the Prophet (s) 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 (swt) and get closer to him in the process, and implement the order of the Prophet (s) 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 (s) the tradition has remained that Pilgrims on Hajj give an invitation to the People to claim anything Prophet (s) 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 (s) 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 (swt) 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 (swt). Wasallam Wednesday 2nd Zeekat 210 Hijri [31][32] |
[edit] Muslim View
Sunni Muslims and Shia Muslims highly disagree about this event.
[edit] Shi'a view
The Shi'a believe that Fadak was wrongfully withheld from Fatima, Muhammad's daughter, by Caliph Abu Bakr, Muhammad's father-in-law, whom the Shi'a consider to be a tyrant. According to the Shia, Fatima would die forever cursing the Caliph for wrongfully converting her personal land into a public trust. The Shi'a believe that Fatima possess ismah, or infallibility, and that she is immune from sin and incapable of mistake; it is thus a logical extension that Abu Bakr must be in error. Furthermore, Muhammad stated that whoever makes Fatima angry makes him angry as well. This hadith is included in the two main Sunni sources, Sahih Bukhari and Sahih Muslim. Hence, Muslims unanimously must agree that Abu Bakr and Umar made the Prophet and Allah angry.
They also deny Sunni claims that prophets do not leave inheritances. They argue that the Qur'an clearly states that Dawud (David) made Sulayman (Solomon) his heir, even though David is, according to Muslim belief, a prophet. Another argument is Qur'an 19:6 in which Zakariya asks God to give him a child that inherits him. It is also stated that inheritance is out of the question because Fadak was given to Fatima DURING the life of the Prophet [citation needed] - so there was no question of inheritance.
| There are several more references which show clearly that no battle was fought to conquer Fadak. The fathers of Hadhrat Ayesha and Hadhrat Hafsa neither rode their horses over this land, nor displayed their legendary bravery to acquire the land. The Prophet (s) acquired this land from the Jewish occupants who gave it to him in return of not being fought against.. He (s) presented it to his daughter Sayyida Fatima (as). It is indeed sad that after his death, the Shaykhayn failed to display their exemplary mercy and snatched it away from her. [33] |
| There is no contradiction over Sayyida Fatima (as) claiming Fadak as a gift and inheritance. The initial demand of Sayyida Fatima (as) was that Abu Bakr returns the land that had been gifted to her by her father. Sayyida Fatima (as) had the land in her possession but Abu Bakr ignored this and the written bequest of her father (s) and refused to return the land. Abu Bakr deemed the land as that of the Prophet which was in possession of his daughter held on trust as long as he (s) lived and which reverted back to the State upon his death. Sayyida Fatima (as) used this assertion to challenge Abu Bakr's right to control the land. After all he usurped the land on the basis that it belonged to the Prophet (s). Sayyida Fatima (as) was still entitled to the land as the Legal Heir so she had every right to make a claim on this basis. Abu Bakr refused her claim that the land was under her control, and he also rejected her claim that she was her father's Waris (legal heir).
... The greatest proof that Fadak had been given as a gift to Sayyida Fatima (as) by Rasulullah (s), lies in the fact that she already had possession of the land at the time of her father's death. This would not have been the case if the land belonged to Rasulullah (s). Property which is given as a gift is handed over to the transfree at the time when gift is made (even before the death of the testator). Whereas the share in estate of deceased is taken hold of only after the death of the deceased. The fact that Syeda Fatima was already in possession of the land of fadak at the time of The Prophets death clearly shows that this land was given to her as a gift in the lifetime of her father and there was no question of its being treated as a share in inheritance. ... If it was not in her possession then why didn't Abu Bakr point this out to Sayyida Fatima (as)? Al Mihal proves that Sayyida Fatima (as) had the land in her possession. Why didn't Abu Bakr dismiss this claim straight away, stating 'You never had possession of Fadak'? The fact that he didn't challenge this aspect of Sayyida Fatima (as)'s claim serves as proof that the land was in her possession. ... (Umar II) can only restore something to someone who had an existing control, and that is why Umar Ibn Abdul Aziz returned Fadak to the descendants of Sayyida Fatima (as). ... If Abu Bakr was indeed the rightful Khaleefa of Rasulullah (s), then he only had a right to control those lands that were in the possession of Rasulullah (s) prior to his death. This was not the case with Fadak; it was in the hands of Sayyida Fatima (as), so what right did he have to interfere in land that was in her possession? Hadhrat Abu Bakr should have had a different approach, enquiring into the matter and then deciding 'if the truth is established then I shall seize the land'. Abu Bakr's failure to make a claim, in the absence of proof, and decision to annex the land of another person cannot be deemed appropriate behaviour by the State. [34] |
[edit] Sunni view
Sunnis believe that prophets do not leave inheritances, based on Muhammad's sayings:
- "I heard the Prophet of Allah saying, 'We do not leave inheritance. What we leave behind is charity.'" [35]
- "We, the Prophets, do not leave heirs." [36]
Sunnis also cite a Shi'a tradition supporting this position:
- According to Abu 'Abdillah (Imam Ja'far al-Sadiq), the Prophet of Allah said: "The scholars are the heirs to the Prophets and the Prophets did not leave dinars and dirhams as inheritance, but they left knowledge." [37]
This Shi'ite tradition is widely considered Sahih by shi'ite ulema. Thus, Ayatollah Khomeini, a 20th century Shia Twelver Islamic scholar, said about the hadith:
| The narrators of this tradition are all reliable and trustworthy. The father of ‘Ali ibn Ibrahim [namely Ibrahim ibn Hashim] is not only reliable, [but in fact] he is one of the most reliable and trustworthy narrators[38] |
Based on these sayings of Muhammad, Sunnis believe that Fatima was mistaken in her claim to Fadak as inheritance. However the shia reject those sunni hadith and say that the shia one is specific to islamic scholars and does not apply to the children of prophets.
Sunnis also reject that Muhammad gifted Fadak to Fatima. They point out the fact that Fatima never sought Fadak as a gift - in every single narration about this incident, Fatima spoke about her inheritance. They point out that it was immediately after the Muhammad's death that Fatima came to claim Fadak, and argues that if it had been a gift during the lifetime of the Prophet, then it would have already been in her possession at the time of the Muhammad's death, and there would have been no reason to go to Abu Bakr for it. Sunnis further argue that it is impossible that Muhammad gifted Fatima the property as inheritance that she would assume after his death, since this would be a violation of the Quranic rules about inheritance.
Furthermore, regarding Abu Bakr angering Fatima, Sunnis point out a couple shi'ite hadith claiming that Ali angered her too on several occasions:
A narration reports:
| It is narrated on the authority of Abu 'Abdillah Jaafar Al-Sadiq: A miserable of the miserables came to Fatima, the daughter of the Messenger of Allah, and said to her: “Did you not know that Ali proposed to marry (Khataba) the daughter of Abu Jahl?” She said: “Is it true what you say? He said three times: “What I say is true.” Jealousy entered into her (heart) to an extent she could not control, for Allah has ordained that women be jealous and that men perform Jihad, and He has made the reward of the patient (woman) similar to that of the Murabit and Muhajir in the way of Allah. He said: And Fatima’s anguish became severe and she remained thinking about it until night time…she moved to her father’s residence. Ali came to his residence and did not see Fatima and his anguish increased and became great on him, even though he did not know what happened, and he was ashamed to call her from her father’s house so he went to the Masjid and prayed as much as Allah willed, and he collected some of the sand in the Masjid and laid on it. When the Prophet saw how sad and anguished Fatima was, he poured water over himself and wore his clothes and entered the Masjid. He kept praying, making Rukoo and Sujood, and after every time he completed two Raka he made Du’a that Allah remove what Fatima had of sadness and anguish because he left her turning over and breathing heavily. When the Prophet saw that she could not sleep and could not rest he said: “O daughter, rise!” So she rose and the Prophet carried Al-Hassan and she carried Al-Hussain and took hold of Umm Kulthoom’s hand until they reached Ali (AS) while he was sleeping. The Prophet put his foot on Ali, pinched him, and said: “Rise Abu Turab! You have disturbed many a resting person. Call for me Abu Bakr from his house and Umar from his Majlis and Talha.” So Ali went and got them from their houses and they gathered around the Messenger of Allah. The Messenger of Allah then said: “O Ali! Do you not know that Fatima is a piece of me and I am from her. Whoever disturbs her, disturbs me and whoever disturbs me has disturbed Allah, and whoever disturbs her after my death then as if he has disturbed her in my lifetime and whoever disturbed her in my lifetime then as if he has disturbed her after my death.[39] |
On another occasion, Fatima was angry with Ali because she saw his head in the lap of a slave girl that was given to him as a gift. [40].
[edit] References
- ^ We read in Tafsir Kabir, v8, p125, and Tafsir Muraghi, under the commentary of Sura Al-Hashr
- ^
- Tarikh Khamis, v2, p88
- Wafa al-Wafa, v4, page1480
- ^ a b Kitab mu'jam al-buldan by Yaqut al-Hamawi, v14, p238
- ^ a b As opposed to all other Sunni historians, Shah Waliullah in Quratul Ain p228 and Ibn Taymiyyah in Minhaj al-Sunnah, Dhikr of Fadak, do not accept that Fadak was in possession of Muhammad
- ^ Sahih Bukhari Vol 5 Book 59 Hadith 548
- ^
- Fath al-Buldan, p46, by Ahmad Ibn Yahya al-Baladhuri.
- Kitab mu'jam al-buldan, p139, v14
- History of Tabari, v3, p1583
- The Complete History, v2, p108, by Ibn Atheer Jazari
- Tareekh Khamees, v2, page58, by Husayn Diyar Bakari
- ^ a b Sharh Ibn Abi Al-Hadeed, v4, p108
- ^ Al Minhaj bi Sharh Sahih Muslim Volume 2, p92
- ^ Al-Sunan al-Sughra, v7, p137
- ^ Wafa al-Wafa, v4, p1280
- ^ Sirah Rasul Allah by Ibn Hisham, v3, p353
- ^ The Concise History of Humanity or Chronicles, p140, Dhikr Ghazwa Khayber
- ^ Sahih Muslim Book 19 Hadith 4347
- ^ Dur al-Manthur Vol. 4, page 177
- ^
- Ruzatul Safa as quoted in Tashdheed-ul-Mathaeen page 102
- Ma'arij-ul-Nabuwwah, part 4, chapter 10, page 228
- Habib al-Siyar vol 1, Dhikr of Ghazwa-e-Khayber
- ^ Fatawa Azizi, page 165
- ^ Tafsir ibn Kathir, Muhammad Assad, Tafhim al-Quran, Tafsir al-Jalalayn, Tafsir al-Kabir (by al-Razi) and Tanwir al-Miqbas all does not mention anything about Fatimah in this connection
- ^ The Message of the Qur'ân, by Muhammad Assad, commentary of verse 59:7
- ^ Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, Tafsir on Surat Al-Hashr verse 7
- ^ Sunni source:Sahih Bukhari, Volume 5, Book 59, Number 546
- ^ Haqq-ul-Yaqeen by Allamah al-Majlisi pp.203-204; also recorded in Al-Tusi's Amali, p.295
- ^ Ibid. (Bukhari 5:59:546)
- ^ Rated "Hasan" in Dala'il al-Nubuwwa 7:273-281
- ^ * Sunan al Kubra by Al-Baihaqi vol.6 pp.300-301
- Riyad Al Nadira by Mohib al-Dîn al-Tabari vol.2 p.96-97 no. #534
- ^ Sahih Bukhari Volume 4, Book 53, Number 326
- ^
- ^ Shia source: al-Murtada, ash-Shafi fil-Imamah, p. 231
- ^ Sunan Abu Dawud, v3, p144, Dhikr Fa'y
- ^ Wafa al-Wafa, page 99
- ^ A short history if Islam (Rahim), page 168, Chapter Umar II
- ^
- ^ See also Wafa al-Wafa page 999
- ^ www.answering-ansar.org
- ^ www.answering-ansar.org
- ^ Sahih Muslim, Kitab al-Jihad was-Siyar, no 49
- ^ Musnad Ahmad ibn al-Hanbal, vol. 2 p. 462
- ^ Usul al-Kafi, vol. 1 p. 42
- ^ Ayatollah Musawi Khomeini, al-Hukumat al-Islamiyyah, p. 133, published by Markaz Baqiyyat Allah al-A’zam, Beirut
- ^ Shia sources:
- a) Elal Al-Sharae’ by Al-Sadooq pp.185-186
- b) Bihar al-Anwar by Allamah al-Majlisi 43/201-202 Online at Al-Shia.com (Arabic)
- ^ Shia source: Bihar al-Anwar by Allamah al-Majlisi 43/147
