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How many times did fatima(AS) demand "FADAK"?
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How many times did fatima(AS) demand "FADAK"?


How many times did fatima(AS) demand "FADAK"?

Short  answer:

After “ Abubakr “ was appointed as caliphate by some people , “ Fadak “ garden that was “ Hazrat Fatima’s absolute property , was taken from her and it’s workers got fired . not only “ Fadak “ garden was taken , but Hazrat Fatima [AS ] was deprived of inheritance and father’s property  and  “ Abubakr cut “ bani hashem ‘s quota from “ Kheibar’s  khoms.  { Khoms:  one-fifth of the prizes of war, of the revenues of mines and mine-like resources, of the annual balance of money remaining with every household after all expenditure }

Hazrat Fatima [ AS ] at first , demanded “ FADAK “ as personnel property and father’s gift .based on some narrations , “ Abubakr “ accepted what she said and sent a letter to his follower to give the FADAK” back to hazrat Fatima [ AS ] , but “ Omar “ tore the letter in that circling. 

We’ll search about this issue in the response of following question

Did “ Omar “ get the document of “ FADAK “ from “ hazrat Fatima “ and tear it ?

“hazrat Fatima” [AS] demanded “ FADAK “  with another title that proves her certain right again and that’s  “ the claim of heritage and inheriting  from father “ . it means , assuming that Prophet Muhammad [PBUH] did not give ” fadak “ to her , she ‘ll inherit it because she was the sole heir of Prophet [PBUH] and from another side all Muslims know that “ FADAK “ belongs to Prophet Muhammad [ PBUH].

Abubakr “ didn’t accept this claim that “ FADAK “ was given to her as gift by rejecting witnesses’ testimony. And denied this fact that it was inherited by forging this narration:

لا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ»

Her another demand was “ Khoms “ quota  that “ Abubak “ forged another  narration and deprived  “ Ahlul bayt “ { prophet’s family }  from all their rights at last.   

سَهْمُ ذَوِي الْقُرْبَى لَهُمْ في حَيَاتِي وَلَيْسَ بَعْدَ مَوْتِي»

In Sunny narrations demanding “ FADAK” through the claim of heritage has been reported more and this point has been mentioned  that  there were some plots till her inalienable right goes into oblivion, but in some of their valid narration they said that “ FADAK “ was presented  to her.

After  checking above narrations we find out that, hazrat Fatima [ AS ] constantly demanded what belongs to her , { with different titles and at least five times 



Many narrations in Sunny resources show that, after “ FADAK “ was given to Prophet [ PBUH ] by Kheibar  Jewish, he gave it to his daughter.

FIRST NARRATION FROM “ Abu saed khedry “ { valid document }

 قَرَأْتُ عَلَى الْحُسَيْنِ بْنِ يَزِيدَ الطَّحَّانِ فَقَالَ: هُوَ مَا قَرَأْتُ عَلَى سَعِيدِ بْنِ خُثَيْمٍ، عَنْ فُضَيْلٍ، عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ قَالَ: لَمَّا نَزَلَتِ الآيَةُ: وَآتِ ذَا الْقُرْبَى حَقَّهُ. دَعَى النَّبِيُّ صلي الله عليه وسلم فَاطِمَةَ وَأَعْطَاهَا فَدَكَ.

Abu saed “ { Prophet’s famous companion } says: when this verse was sent down  “ give the quota of  relatives to them “ Prophet Muhammad A[ PBUH ] called on “ hazrat Fatima “ and gave “ FADAK “ garden to her   

Abu ali Musli Tamimi, Ahmed bin Ali ibn Al-Muthanna (died: 307 abu ali masnad , v 2, p. 334 and v 2, p. 534, research : Hussein Salim asad, publisher: Dar maemun letorath- Damascus, Edition: First, 1404 – 1984

He’s quoted this narration in another book with little bit change in documentary

قَرَأْتُ عَلَى الْحُسَيْنِ بْنِ يَزِيدَ الطَّحَّانِ، حَدَّثَنَا سَعِيدُ بْنُ خُثَيْمٍ، عَنْ فُضَيْلٍ، عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: لَمَّا نَزَلَتْ هَذِهِ الآيَةُ: " وَآتِ ذَا الْقُرْبَى حَقَّهُ " دَعَا النَّبِيُّ صلي الله عليه وسلم فَاطِمَةَ وَأَعْطَاهَا فَدَكَ "

Abu ali Musli Tamimi, Ahmed bin Ali ibn Al-Muthanna (died: 307 abu ali masnad , v 2, p. 334 and v 2, p. 534, research : Hussein Salim asad, publisher: Dar maemun letorath- Damascus, Edition: First, 1404 – 1984

The problem of narration’s document and its response   

This narration proves [ in terms of text ] that Prophet [PBUH] gave “FADAK“  to “hazrat Fatima” [AS] after verse was sent down. But in terms of document some of sunny scholars believe that it’s not valid    

“ Heithami “ one of sunny rejal { name of a science }  scholars , says that , “Atiyeh “ one of the

narrators of this narration is not reliable { he’s weak }. He writes:

قوله تعالى (وآت ذا القربى حقه) عن أبي سعيد قال لما نزلت (وآت ذا القربى حقه) دعا رسول الله صلى الله عليه وسلم فاطمة فأعطاها فدك رواه الطبراني وفيه عطية العوفي وهو ضعيف متروك.

It’s been quoted from “ Abu saed “ : when this verse { give your relatives  their right } was sent down, Prophet called on  “ Fatima” [AS]  and gave “ FADAK” to her. This narration was quoted by “Tairany “, and ” Atiyeh “ who  is in this narration’s document is not reliable.

Haytham, Abul Hasan Ali ibn Abi Bakr (died 807 AH), Assembly Al zavayd  and source a, vol. 7, p. 49, Publisher: Dar Rayyan Leltoras / Book of Arabi – Cairo , Beirut 

Atiyeh’s authentications by sunny and Wahhabi scholars

 Since the problem in this narration’s document is “Atiyeh “, we just search about him from the perspective of Sunny scholars.


Name : “Atiyeh ibn saed ibn jinadeh ”. Sunny scholars believe that he’s among famous scholars and is reliable. To prove this issue we say their opinions.

Haithami ‘s authentication

 Haithami “ {who doesn’t know “ Atiyeh “ reliable in here} , has confirmed him in another narration

رواه أحمد وفيه عطية بن سعيد

 وفيه كلام وقد وثق

this narration was quoted by “ Ahamad “, and “ Atiyeh “ is in its document . and “ Atiyeh “ has been talked about and confirmed in this document { he’s reliable } Majmae al zavayed v 3, p 120

 Ajly’s authentication 

he’s written “ Atiyeh’s name in his book and restated to his reliability {name of the book }

معرفة الثقات من رجال أهل العلم والحديث

عطية العوفي كوفى تابعي ثقة وليس بالقوي.

Atiyeh “ is from “ Kufa “ , is reliable but not strong

Al ajli, 'abi alhasan 'ahmad ibn eabd allh ibn salih (died in 261h), maerifat alththiqat min rijal 'ahl al eilm walhadith wamin al zueafa ' wa zekr mazahibihim waikhbarihim, v 2, p 1253, research: eabd aleam eabd aleazim al bastwy, publisher : maktabat al ddar -   Medina , firs edition  1405 H .

3. MuLLA ali qary

He says about “ Atiyeh “:

عطية بن سعد العوفي، وهو من أجلاء التابعين 

He’ among elder followers.

 alqari , mula ali (died:1104) ;shrah musand 'abi hanifa, p 292 , publisher : dar al kotob al eilmiat. Beirut

4. Muhammad ibn harir’s authentication

He writes about “ Atiyeh

منهم عطية بن سعد بن جنادة العوفى ... وکان کثير الحديث ثقة إن شاء الله

He’s narrated many narrations , God willing , he’s reliable.

 Al-Tabari, Muhammad ibn Jarir ibn Yazid ibn Kathir ibn Ghalib al-Amal, Abu Ja 'far (d. 310 AH) Al-Muntakhab Al menzil Almozyl, vol. 1, p. 304, according to el-Kebir Jame 

5 . Ibn saed’s authentication

The author of “ Altabaghat ” writes

عطية بن سعد بن جنادة العوفي ... وکان ثقة إن شاء الله وله أحاديث صالحة.

God willing he’s reliable and his narrations are good

6. Yahya ibn mu,een

And believes that “ Atiyeh “ is honest, he’s among  Sunny elders in “ rejal ” science

قيل ليحيى کيف حديث عطية  قال صالح

He was asked about “ Atiyeh’s narration and he said: it’s good

Abu Zakariya Yahya ibn Moin (d. 233 AH) ibn Moin history , (narration of Osman Darem), vol. 3, p. 500,research :. Saif Ahmed Mohammed Nour, publishing house Dar al-Ma 'mun Leltoras – Damascus

“ Ibn joed” has quoted “ Yahya’ talks too

2048 حدثنا بن زنجويه نا زيد بن الحباب نا فضيل بن مرزوق الأغر الرؤاسي نا أبو إسحاق وحدثنا عباس سمعت يحيى بن معين يقول عطية العوفي هو عطية الجدلي قيل ليحيى کيف حديث عطية  قال صالح.

Johar al-Baghdadi, Ali ibn Al joed Hasan ibn 'Ubayd (d. 230 AH) Musnad of Ibn Aljoed, vol. 1, p. 302, R: Amer Ahmad Haidar, Publisher: Institute of nader – Beirut first edition, the 1410 1990

7. correcting  “ Atiyeh’s narration by “ termazy "

“ Termazy “ is the owner of one of “sehah  setah”  he says that  Atiyeh’s narration is correct.

حدثنا أبو کُرَيبٍ حدثنا مُعَاوِيةُ بن هِشَامٍ عن شَيبَانَ عن فِرَاسٍ عن عَطِيةَ عن أبي سَعِيدٍ قال قال رسول اللَّهِ صلى الله عليه وسلم من يرَائِي يرَائِي الله بِهِ وَمَنْ يسَمِّعْ يسَمِّعْ الله بِهِ قال وقال رسول اللَّهِ صلى الله عليه وسلم من لَا يرْحَمْ الناس لَا يرْحَمْهُ الله وفي الْبَاب عن جُنْدَبٍ وَعَبْدِ اللَّهِ بن عَمْرٍو قال أبو عِيسَى هذا حَدِيثٌ حَسَنٌ صَحِيحٌ من هذا الْوَجْهِ

…. Narrative document is hasan and correct.

al termezy al-Salami, Abu Mohammed ibn Isa (d. 279 AH), customs of Altermezy, vol 4, p 591, R: Ahmed Mohammed Shaker, Publisher: dar al ehyae Altoras Arabi – Beirut.

and he corrects “ Atiyeh’s narrative in some place else like:

 Al,termezy Sunan vol. 4, p. 670 No. 2522

Al,termezy Sunan vol 4, p 693 p 2558

8. correcting “ Atiyeh’s narrative by “ Hakem  neyshaburi

“ Hakem neyshabury” says that his narrative is correct

أخبرنا عبد الله بن الحسين بمرو ثنا الحارث بن أبي أسامة ثنا هاشم بن القاسم ثنا أبو عقيل عبد الله بن عقيل الثقفي عن ربيعة بن يزيد وعطية بن قيس عن عطية بن سعد رضي الله عنه وكان من أصحاب رسول الله صلى الله عليه وسلم أنه قال قال رسول الله صلى الله عليه وسلم إن الرجل لا يكون من المتقين حتى يدع ما لا بأس به حذرا لما به بأس هذا حديث صحيح الإسناد ولم يخرجاه.

almustadrik ala al sahyhyn  v 4 , p 35

9. correcting “ Atiyeh’s narrative by “ Qatiei” and “Termezy “ 

“Ahmad ibn hanbal “has quoted a narrative praising “Abubakr “ and “ Omar” that other Sunny scholars have corrected it. Text of narrative is as fallow.

حدثنا عبد اللَّهِ حدثني أبي ثنا بن فُضَيْلٍ ثنا سَالِمٌ يعني بن أبي حَفْصَةَ وَالأَعْمَشُ وَعَبْدُ اللَّهِ بن صُهْبَانَ وَكَثِيرٌ النَّوَّاءُ وابن أبي لَيْلَى عن عَطِيَّةَ العوفي عن أبي سَعِيدٍ الخدري قال قال رسول اللَّهِ صلى الله عليه وسلم ان أَهْلَ الدَّرَجَاتِ العلي لَيَرَاهُمْ من تَحْتَهُمْ كما تَرَوْنَ النَّجْمَ الطَّالِعَ في أُفُقٍ من آفَاقِ السَّمَاءِ أَلاَ وان أَبَا بَكْرٍ وَعُمَرَ منهم وَأَنْعَمَا

“Atiyeh“ has quoted from  “Khedry” that Prophet [ PBUH] said: those who are on high level see those who are lower than them, as they see stars when they’re appearing in horizon of sky. “ Abubakr” and “Omar” are among such guys.

Musnad Ahmad bin Hanbal, vol. 3, p. 93

“Badr al din Abdulah badr” the researcher of the book “part of thousand dinars” has corrected the document after quoting narrative. 

حدثنا الفضل قال حدثنا عثمان بن عبد الله البيتامي قال حدثنا سلمة ابن سنان الأنصاري عن عطية العوفي عن أبي سعيد الخدري قال قال رسول الله صلى الله عليه وسلم ( إن أهل الدرجات العلى ليراهم من هو أسفل منهم كما تراءون الكوكب الدري في أفق السماء وإن أبا بكر وعمر منهم وأنعما ) صحيح.

Of course this researcher has corrected the narrative in two other books 

Al alf the dinar, vol. 1, p. 288

Al alf the dinar, vol. 1, p. 441

“ Baghavy” says this narrative is correct too

Al bagahvy, Al-Hussein ibn Mas 'ood (d. 516 AH), sharh al-Sunnah, vol 14, p 100, R: Shoaib Al arnavot –

Mohammad Zuhair Al shavysh , Publisher: al maktab al Islami - Damascus-Beirut third edition, 1403H

10. correcting “ Atiyeh’s narrative by “ Zeylae”

“ Zeylae” one of Sunny scholars believes that his narrative is hasan.  

حديث آخر أخرجه الترمذي عن عطية العوفي عن أبي سعيد الخدري قال قال رسول الله صلى الله عليه وسلم ان أحب الناس إلى الله يوم القيامة وادناهم مجلسا منه امام عادل قال بن القطان في كتابه وعطية العوفي مضعف وقال بن معين فيه صالح فالحديث به حسن انتهى

Alzylae, Abdullah ibn Yousef Abu Muhammad al-Hanafi (d. 762 AH]. Nasb al rayeh leahadys Alhdayh, vol. 4, p. 68, searched by : Mohammad Yousuf Albanuvry, Publisher: Dar al-Hadith - Egypt - 1357  E

11. correcting “ Atiyeh’s narrative by “ Albany wahhabi”

“ Albani Wahhabi” corrects several narratives as well

First narrative :    [valid]

حدثنا القاسم بن زکريا بن دينار حدثنا عبد الرحمن بن مصعب ح و حدثنا محمد ابن عبادة الواسطي حدثنا يزيد بن هارون قالا حدثنا إسرائيل أنبأنا محمد بن جحادة عن عطية العوفي عن أبي سعيد الخدري قال قال رسول الله صلى الله عليه و سلم أفضل الجهاد کلمة عدل عند سلطان جائر ]صحيح.[

Sahih Sunan Ibn Majeh for albany

Second narrative :

حدثنا زياد بن أيوب البغدادي حدثنا محمد بن ربيعة عن فضيل بن مرزوق عن عطية العوفي عن أبي سعيد الخدري قال كان نبي الله صلى الله عليه وسلم يصلي الضحى حتى نقول لا يدع ويدعها حتى نقول لا يصلي قال أبو عيسى هذا حديث حسن غريب

Weak and correct traditions sunan Altermezy - (C 1 / Page 477]   

حدثنا ابن أبي عمر حدثنا سفيان عن مطرف عن عطية العوفي عن أبي سعيد الخدري قال قال رسول الله صلى الله عليه وسلم كيف أنعم وقد التقم صاحب القرن القرن وحنى جبهته وأصغى سمعه ينتظر أن يؤمر أن ينفخ فينفخ قال المسلمون فكيف نقول يا رسول الله قال قولوا حسبنا الله ونعم الوكيل توكلنا على الله ربنا وربما قال سفيان على الله توكلنا قال أبو عيسى هذا حديث حسن وقد رواه الأعمش أيضا عن عطية عن أبي سعيد .

Weak and correct traditions sunan Altermezy [ v 7 , p 243 ] 

And other narratives ……., so “ Atiyeh” is reliable [from the perspective of Sunny scholars] specially when he praises first and second caliphates . Of course other scholars have said that his narrations are correct and he’s reliable.  

“ Suyti” one of Sunny famous scholars writes the name of some scholars who have quoted “ Abu saed “ narratives in their books.

وأخرج البزار وأبو يعلى وابن أبي حاتم وابن مردويه عن أبي سعيد الخدري رضي الله عنه قال: لما نزلت هذه الآية «وآت ذا القربى حقه» دعا رسول الله صلى الله عليه وسلم فاطمة فأعطاها فدك.

<<bezar, 'abu yaeli , ibn 'abi hatem and ibn marduyeh “ have quoted via “ Abi saed khedry “ that “ Abu saed ” said: when the verse “ give to the kinsman his due”, was sent down Prophet [PBUH] called on Fatima [AS] and gave “FADAK” to her

Suyuti, Abdul Rahman  ibn kamal Jalaluddin (died in 911 AH), Al dar al mantoo, v 5, p. 273, Publisher: Dar Al-Fekr - Beirut --1993.


“ Shokany” has narrated via “ Ibn abas” that “ FADAK “ was gifted to “ Fatima” [AS] BY Prophet Muhammad [PBUH].

وأخرج ابن مردويه عن ابن عباس قال لما نزلت (وآت ذا القربى حقه(

“ Ibn marduyeh” has narrated from “ Ibn abbas” that when this verse was sent [give the kinsman his due] Prophet [PBUH] allocated “FADAK” to “ Fatima [AS].

Al shukany, Muhammad ibn Ali ibn Muhammad (d. 1255 AH), Fath al-Qadeer Jamea between technic of Al revayh va Al derayeh  Al tafsyr Science, vol. 3, p. 224, Publisher: Dar Al fekr – Beirut

Third narration from Imam sadegh [AS]

There are many narrations in Shitte resources that Prophet [PBUH] gave “ FADAK” to Fatima [AS]. Like this long narration that “Imam sadegh” [AS] has said [part of narrative]

... فَلَمَّا دَخَلَ عَلَى فَاطِمَةَ عليها السلام فَقَالَ يَا بُنَيَّةِ إِنَّ اللَّهَ قَدْ أَفَاءَ عَلَى أَبِيكِ بِفَدَكَ وَ اخْتَصَّهُ بِهَا فَهِيَ لِي خَاصَّةً دُونَ الْمُسْلِمِينَ أَفْعَلُ بِهَا مَا أَشَاءُ وَ إِنَّهُ قَدْ كَانَ لِأُمِّكِ خَدِيجَةَ عَلَى أَبِيكِ مَهْرٌ وَ إِنَّ أَبَاكِ قَدْ جَعَلَهَا لَكِ بِذَلِكِ وَ نَحَلْتُكِهَا تَكُونُ لَكِ وَ لِوُلْدِكِ بَعْدَكِ قَالَ فَدَعَا بِأَدِيمٍ عُكَاظِيٍّ وَ دَعَا عَلِيَّ بْنَ أَبِي طَالِبٍ عليه السلام فَقَالَ اكْتُبْ لِفَاطِمَةَ بِفَدَكَ نِحْلَةً مِنْ رَسُولِ اللَّهِ صلي الله عليه وآله وَ شَهِدَ عَلَى ذَلِكَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ مَوْلًى لِرَسُولِ اللَّهِ وَ أُمُّ أَيْمَنَ فَقَالَ رَسُولُ اللَّهِ صلي الله عليه وآله إِنَّ أُمَّ أَيْمَنَ امْرَأَةٌ مِنْ أَهْلِ الْجَنَّةِ وَ جَاءَ أَهْلُ فَدَكَ إِلَى النَّبِيِّ صلي الله عليه وآله فَقَاطَعَهُمْ عَلَى أَرْبَعَةٍ وَ عِشْرِينَ أَلْفَ دِينَارٍ فِي كُلِّ سَنَةٍ..

Prophet Muhammad returned from “ Gazveh”(A name for battle that prophet was commander in it himself) went to Fatima [AS] and said : my daughter, god has donated and allocated “ FADAK” to your father and Muslim don’t share in it. Do whatever you like about it. I give it to you because I owe your mother her dowry. It belongs to you and your children. then he said to Ali [AS] write that Prophet has given “ FADAK” to his daughter. “Ali” [AS], “Prophet’s servant and “um al,eiman” were witnesses of this event. and Prophet said about “um al,eiman “ that she’ll go to the heaven [Elysian]. People of “ FADAK” came to Prophet [AS] and gave it to Prophet [PBUH] in exchange of twenty four thousand dinars yearly.

Al Ravandy, Ghotb Al din (died 573 H), and Kheraej and Jeraeh, v 1, p. 113, research and publication: Imam al-Mahdi institute {peace be upon him}, Edition: First, 1409

So far it’s been proven { based on valid and correct narratives} that “ FADAK” is Prophet’s [PBUH] property and gifted it to his daughter.

 Second season : the levels of demanding “ FADAK” by “ Fatima” [AS]

After we proved that “ FADAK” was given to Fatima[AS] we find out that it belongs to her and anyone who wants to use of it should have her permission . But after Prophet[PBUH] passed away , “ Abubakr” was appointed as caliphate , said that it belongs to all Muslims. 

After this event” Ftima“[AS] began demanding “ FADAK” . The point is that demanding ”FADAK ” was done by her in several levels and with different titles, constantly.

We’ll review the narratives of this matter:

1: demanding “FADK” in person [ title: it’s been gifted ]

  In the first level, Fatima [AS] demanded “ FADAK”  from the ruler as father’s gift . he said to Fatima [AS] to bring witness to prove her claim. She took “  Commander of faithful”, “ Om imen”, and “ Rubah “ Prophet’s servant [ and based on some narrative ” Imam hasan and hussain “] to him to testify  but their testimony was rejected by various excuses.

In this part we ‘ll say Shiite and Sunny  narratives.

First narrative from “Imam sadegh”[AS]

“ Ali ibn ibrahim “ has written this narrative in his interpretation of this verse:   

فَآتِ ذَا الْقُرْبى‏ حَقَّهُ وَ الْمِسْكِينَ وَ ابْنَ السَّبِيلِ

حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُثْمَانَ بْنِ عِيسَى وَ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ لَمَّا بُويِعَ لِأَبِي بَكْرٍ وَ اسْتَقَامَ لَهُ الْأَمْرُ عَلَى جَمِيعِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ بَعَثَ إِلَى فَدَكَ فَأَخْرَجَ وَكِيلَ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ صلي الله عليه وآله مِنْهَا- فَجَاءَتْ فَاطِمَةُ عليها السلام إِلَى أَبِي بَكْرٍ، فَقَالَتْ يَا أَبَا بَكْرٍ مَنَعْتَنِي عَنْ مِيرَاثِي مِنْ رَسُولِ اللَّهِ وَ أَخْرَجْتَ وَكِيلِي مِنْ فَدَكَ فَقَدْ جَعَلَهَا لِي رَسُولُ اللَّهِ صلي الله عليه وآله بِأَمْرِ اللَّهِ، فَقَالَ لَهَا هَاتِي عَلَى ذَلِكَ شُهُوداً- فَجَاءَتْ بِأُمِّ أَيْمَنَ فَقَالَتْ لَا أَشْهَدُ- حَتَّى أَحْتَجَّ يَا أَبَا بَكْرٍ عَلَيْكَ بِمَا قَالَ رَسُولُ اللَّهِ صلي الله عليه وآله فَقَالَتْ أَنْشُدُكَ اللَّهَ، أَ لَسْتَ تَعْلَمُ أَنَّ رَسُولَ اللَّهِ صلي الله عليه وآله قَالَ إِنَّ أُمَّ أَيْمَنَ مِنْ أَهْلِ الْجَنَّةِ قَالَ بَلَى، قَالَتْ فَأَشْهَدُ أَنَّ اللَّهَ أَوْحَى إِلَى رَسُولِ اللَّهِ صلي الله عليه وآله «فَآتِ ذَا الْقُرْبى‏ حَقَّهُ» فَجَعَلَ فَدَكَ لِفَاطِمَةَ بِأَمْرِ اللَّهِ- وَ جَاءَ عَلِيٌّ عليه السلام فَشَهِدَ بِمِثْلِ ذَلِكَ- فَكَتَبَ لَهَا كِتَاباً بِفَدَكَ وَ دَفَعَهُ إِلَيْهَا- فَدَخَلَ عُمَرُ فَقَالَ مَا هَذَا الْكِتَابُ فَقَالَ أَبُو بَكْرٍ: إِنَّ فَاطِمَةَ ادَّعَتْ فِي فَدَكَ وَ شَهِدَتْ لَهَا أُمُّ أَيْمَنَ وَ عَلِيٌّ فَكَتَبْتُ لَهَا بِفَدَكَ، فَأَخَذَ عُمَرُ الْكِتَابَ مِنْ فَاطِمَةَ فَمَزَّقَهُ وَ قَالَ هَذَا فَيْ‏ءُ الْمُسْلِمِين‏...

Imam sadegh” [AS] said : when” Abubakr” was sworn allegiance and became caliphate [by force] sent someone to “ FADAK” and fired its workers . Fatima [AS] went to him and said : Oh, “Abubakr” , you deprived me of Prophet’s heritage and kicked out my representative while Prophet [PBUH] gave it to me fallowing god’s order . “ Abubakr” said : bring witness to prove . she brought “ Om imen “ , she said to “ Abubakr” , I won’t testify till I reason you by Prophet’s [PBUH] talk. Then she said: did you hear that Prophet said: “Om imen “ is Elysian .he said : yes I did ,” Om imen “ said: I testify that Prophet [PBUH] was revealed [this verse was sent down]: “give to the near of kin his due” then Prophet [PBUH] gave” FADAK” to Fatima [AS], and Commander of faithful [AS] came too and testified . “ Abubakr “ sent a letter to give “FADAK” back to her. “ Omar” came in and said : what’s this letter ? “Abubakr” explained to him , then “ Omar “ got the letter from “ Fatima “ and tore it. He said it belongs to Muslims …..

Al qomy, abi Hassan Ali ibn Ibrahim (d. 310 AH) Alqomy Commentary, vol. 2, p. 156, Research: Al-Sayed Tayeb al-Moussawi Algazaeri, Publisher: Institute dar alketab. third edition , Qom 1404 H 

Second narrative from “ Malek ibn joneh”

“ balazery” has written that “ Fatima “ demanded “ FADAK” as her father’s gift.     

وَحَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَيْمُونٍ الْمُكْتِبُ، قَالَ: أَخْبَرَنَا الْفُضَيْلُ بْنُ عَيَّاضٍ، عَنْ مَالِكِ بْنِ جَعْوَنَةَ، عَنْ أَبِيهِ، قَالَ: قَالَتْ فَاطِمَةُ لأَبِي بَكْرٍ: إِنَّ رَسُولَ اللَّهِ صلي الله عليه وآله جَعَلَ لِي فَدَكَ، فَأَعْطِنِي إِيَّاهُ، وَشَهِدَ لَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ، فَسَأَلَهَا شَاهِدًا آخَرَ، فَشَهِدَتْ لَهَا أُمُّ أَيْمَنَ، فَقَالَ: قَدْ عَلِمْتِ يَا بِنْتَ رَسُولِ اللَّهِ أَنَّهُ لا تَجُوزُ إِلا شَهَادَةُ رَجُلَيْنِ أَوْ رَجُلٍ وَامْرَأَتَيْنِ، فَانْصَرَفَتْ.

“ Malek ibn joneh” has narrated from his father that, “Fatima “ [AS] said to “ Abubakr” : my father has given fadak to me so give it back and Commander of faithful [AS] testified. He asked another witness, “Um-me-eiman “ testified , “ Abubakr “ said : Oh, Prophet’s daughter , you know that two men or one man and two women should testify till it’s accepted , after hearing what he said , Fatima [AS] left that place.

Al bAlazery, Ahmad ibn Yahya ibn Jaber (d. 279 AH), conquests of Al baldan , vol. 1, p. 44, research : Rizwan Muhammad Rizwan, Publisher: dar al ketab al elmiyeh - BEIRUT – 1403

Third narrative from “ ja,far ibn Muhammad:  

“ Balazery “ has quoted another narrative:

وَحَدَّثَنِي رَوْحٌ الْكَرَابِيسِيُّ، قَالَ: حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، قَالَ: أَخْبَرَنَا خَالِدُ بْنُ طَهْمَانَ، عَنْ رَجُلٍ حَسِبَهُ رَوْحٌ جَعْفَرَ بْنَ مُحَمَّدٍ، أَنَّ فَاطِمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ لأَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ: أَعْطِنِي فَدَكَ، فَقَدْ جَعَلَهَا رَسُولُ اللَّهِ صلي الله عليه وسلم لِي، فَسَأَلَهَا الْبَيِّنَةَ، فَجَاءَتْ بِأُمِّ أَيْمَنَ، وَرَبَاحٍ مَوْلَى النَّبِيِّ صلي الله عليه وسلم فَشَهِدَا لَهَا بِذَلِكَ، فَقَالَ: إِنَّ هَذَا الأَمْرَ لا تَجُوزُ فِيهِ إِلا شَهَادَةُ رَجُلٍ وَامْرَأَتَيْنِ.

“ Jafar ibn Muhammad” has said: Fatima [AS] said to “Abubakr” : take “ FADAK” back because, Prophet [PBUH] gave it to me . “Abubakr” said: bring witness, “ Fatima” [AS] brought “ Om imen “ and “ Rubah” Prophet’s servant as witness, they testified that “ FADAK” was given to“ Fatim” [AS] then “ Abubar” said: testimony is not accepted unless two men or one man and two women testify.

 Al balazery Ahmad ibn Yahya ibn Jaber (d. 279 AH), conquests Al baldan, vol. 1, p. 44, researcher : Rizwan Muhammad Rizwan, Publisher:dar alkotob al- elmiyeh  - BEIRUT 1403 H

Fourth narrative from “ Abi bakr ibn amr”

 “ Tabary “ has narrated another narrative via “ Abi bakr ibn Amr”

وعن عبد الله بن أبي بكر بن عمرو بن حزم عن أبيه قال جاءت فاطمة إلى أبي بكر فقالت اعطني فدك فإن رسول الله صلى الله عليه وسلم وهبها لي قال صدقت يا بنت رسول الله صلى الله عليه وسلم ولكني رأيت رسول الله صلى الله عليه وسلم يقسمها فيعطي الفقراء والمساكين وابن السبيل بعد ان يعطيكم منها

“ Jafar ibn Muhammad” has said: Fatima [AS] said to “Abubakr” : give “ FADAK” back because, Prophet [PBUH] gave it to me . “Abubakr” said: you’re right, but I saw that Prophet divided it among needy and the destitute travelers after giving you share.

Al-Tabari, Abu Ja 'far moheb al din Ahmad ibn Abdullah ibn Muhammad (d. 694 AH), Ar-Riyad Alnuzrah, vol. 2, p. 126, researcher: Eisa Abdullah Mohammad , Publisher: Dar al-Islam - Beirut, first edition ,1996. 

Fifth narrative from “ Musa ibn uq,bah”

“ Belazery” quotes another narrative from” Musa ibn agabeh”

الْمَدَائِنِيُّ ، عَنْ سَعِيدِ بْنِ خَالِدٍ مَوْلَى خُزَاعَةَ ، عَنْ مُوسَى بْنِ عُقْبَةَ ، قَالَ : دَخَلَتْ فَاطِمَةُ عَلَى أَبِي بَكْرٍ حِينَ بُويِعَ . فَقَالَتْ : إِنَّ أُمَّ أَيْمَنَ وَرَبَاحًا يَشْهَدَانِ لِي أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْطَانِي فَدَكَ . فَقَالَ : وَاللَّهِ مَا خَلَقَ اللَّهُ أَحَبَّ إِلَيَّ مِنْ أَبِيكِ ، لَوَدِدْتُ أَنَّ الْقِيَامَةَ قَامَتْ يَوْمَ مَاتَ ، وَلَأَنْ تَفْتَقِرَ عَائِشَةُ أَحَبُّ إِلَيَّ مِنْ أَنْ تَفْتَقِرِي ، أَفَتَرَيْنِي أُعْطِي الأَسْوَدَ وَالأَحْمَرَ حُقُوقَهُمْ وَأَظْلِمُكِ وَأَنْتِ ابْنَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، إِنَّ هَذَا الْمَالَ إِنَّمَا كَانَ لِلْمُسْلِمِينَ ، فَحَمَّلَ مِنْهُ أَبُوكِ الرَّاجِلَ وَيُنْفِقُهُ فِي السَّبِيلِ ، فَأَنَا إِلَيْهِ بِمَا وَلِيَهُ أَبُوكِ ، قَالَتْ : وَاللَّهِ لا أُكَلِّمُكَ قَالَ : وَاللَّهِ لا أَهْجُرُكِ . قَالَتْ : وَاللَّهِ لأَدْعُوَنَّ اللَّهَ عَلَيْكَ . قَالَ : لأَدْعُوَنَّ اللَّهَ لَكِ.

“ Musa ibn uq,bah ” says: Fatima [AS] came to “ Abubakr” during allegiance and said: “um-me-eiman “ and “ Rubah “ testify that Prophet [pbuh] has given “ FADAK” to me. “ Abubakr” said: swear to god, god hasn’t created any creatur more popular than Prophet [pbuh] , I liked resurrection to set up on the day of his death. I’d rather “ Ayeshe” to become poor than you. 

Do you believe that I donate to black and red skin people but oppress you? While you’re Prophet’s daughter . it belongs to Muslims , your father would spend out “ FADD” among warriors, for the sake of god. I’ll do what your father did. Fatima [AS] said: swear by god I’ll never talk to you and “ Abubakr “ said: swear by god I’ll not break off my relations [ I don’t sulk]. She said I‘ll curse you , he said I’ll pray for you.

Al blazery, Ahmad ibn Yahya ibn Jaber (d. 279 AHAnsab al ashraf , vol. 3, p. 316, according to Jamea el-Kebir

Sixth narrative from “ Hesham ibn Muhammad 

“Juhary” who is  among fourth-century scholars has quoted that “ Fatima [AS] went to “ Abubakr” and demanded “ FADAK” as father’s gift .

وروى هشام بن محمد، عن أبيه قال: قالت فاطمة، لأبي بكر: إن أم أيمن تشهد لي أن رسول الله (صلى الله عليه وآله)، أعطاني فدك، فقال لها: يا ابنة رسول الله، والله ما خلق الله خلقا أحب إلي من رسول الله (صلى الله عليه وآله) أبيك، ولوددت أن السماء وقعت على الأرض يوم مات أبوك، والله لأن تفتقر عائشة أحب إلي من أن تفتقري، أتراني أعطي الأحمر والأبيض حقه وأظلمك حقك، وأنت بنت رسول الله (صلى الله عليه وآله وسلم)، إن هذا المال لم يكن للنبي (صلى الله عليه وآله وسلم)، وإنما كان مالا من أموال المسلمين يحمل النبي به الرجال، وينفقه في سبيل الله، فلما توفي رسول الله (صلى الله عليه وآله وسلم) وليته كما كان يليه، قالت: والله لا كلمتك أبدا، قال: والله لا هجرتك أبدا، قالت: والله لأدعون الله عليك، قال: والله لأدعون الله لك، فلما حضرتها الوفاة أوصت ألا يصلي عليها، فدفنت ليلا، وصلى عليها عباس بن عبد المطلب، وكان بين وفاتها ووفاة أبيها اثنتان وسبعون ليلة

“Fatima” said to “ Abubakr” : “Om imen” testifies that Prophet [PBUH] gave “fadak” to me .” Abubakr” said : Oh, Prophet’ daughter, swear by god ,in my opinion god hasn’t created any creature more popular than Prophet [PBUH] , I liked sky to fall, when your father passed away. I’d like “ Ayeshe” to become poor than you. Do you believe that I give her right by red gold and silver but oppress you . while you’re Prophet’s daughter . “ FADAK” did not belong to Prophet [PBUH] but it’s Muslims’ property. and he ‘d spend it out among people,  when he died I became its trustee.

“Fatima “ said: : swear by god I’ll never talk to you and “ Abubakr “ said: swear by god I’ll not break off my relations [ I don’t sulk]. She said ‘ll curse you , he said I’ll pray for you. She did testate that “Abubakr “ doesn’t say prayer on her, so she was buried at night and “ Abas

ibn abd al Mutaleb”  said prayer on her. She died, 72 nights after her father’s death 

Al Johar, Abu Bakr Ahmad ibn Abdul Aziz (d. 323 AH), Al asqyfah and fadak, p. 104 researcher: doctor Sheikh Mohammed H. Al-Amin, Publisher: books for mailing Va alnashr Beirut – Lebanonfirst edition , 1401 H - 1980 M / third edition 1413 H . 1993 In Sunny resources demanding “ FADAK” with this method has been reported constantly.

First time : demanding “FADAK” along with Commander of faithful , day after Prophet’s death.

“ Ibn saed” has written in” Al tabaght al kobra”

أَخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ، أَخْبَرَنَا هِشَامُ بْنُ سَعْدٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ عُمَرَ، يَقُولُ: لَمَّا كَانَ الْيَوْمُ الَّذِي تُوُفِّيَ فِيهِ رَسُولُ اللَّهِ صلي الله عليه وسلم بُويِعَ لأَبِي بَكْرٍ فِي ذَلِكَ الْيَوْمِ، فَلَمَّا كَانَ مِنَ الْغَدِ جَاءَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ مَعَهَا عَلِيٌّ، فَقَالَتْ: مِيرَاثِي مِنْ رَسُولِ اللَّهِ أَبِي! فَقَالَ أَبُو بَكْرٍ: أَمِنَ الرِّثَّةِ أَوْ مِنَ الْعِقَدِ؟ قَالَتْ: فَدَكُ وَخَيْبَرُ وَصَدَقَاتُهِ بِالْمَدِينَةِ أَرِثُهَا كَمَا يَرِثُكَ بَنَاتُكَ إِذَا مِتَّ !، فَقَالَ أَبُو بَكْرٍ: أَبُوكِ وَاللَّهِ خَيْرٌ مِنِّي، وَأَنْتِ وَاللَّهِ خَيْرٌ مِنْ بَنَاتِي، وَقَدْ قَالَ رَسُولُ اللَّهِ: " لا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ ". يَعْنِي هَذِهِ الأَمْوَالَ الْقَائِمَةَ، فَتَعْلَمِينَ أَنَّ أَبَاكِ أَعْطَاكِهَا، فَوَاللَّهِ لَئِنْ قُلْتِ نَعَمْ لأَقْبَلَنَّ قَوْلَكِ وَلأُصَدِّقَنَّكِ ! قَالَتْ: جَاءَتْنِي أُمُّ أَيْمَنَ فَأَخْبَرَتْنِي أَنَّهُ أَعْطَانِي فَدَكَ، قَالَ: فَسَمِعْتِهِ، يَقُولُ هِيَ لَكِ؟ فَإِذَا قُلْتِ قَدْ سَمِعْتُهُ فَهِيَ لَكِ، فَأَنَا أُصَدِّقُكِ، وَأَقْبَلُ قَوْلَكِ، قَالَتْ: قَدْ أَخْبَرْتُكَ مَا عِنْدِي

“Zeid” has quoted from his father that “ Omar “ would say: when Prophet [PBUH] died, “Abubakr “ was sworn allegiance, then “Fatima” [AS] and “ Ali” [AS] came to “ Abubakr” . she said I want my father’s inheritance. “Abubakr” said: from father’s inheritance or concluding [thing that you bought them from Prophet or was given to you by him] . she said: “ FADAK” , “ Khibar” and their charities, I inherited them, as your daughters will inherit from you after your death. “Abubakr” said: swear by god your father is better than me and you’re better than my daughters. And Prophet [ PBUH]said : we Prophets don’t leave any thing as inheritance and what we leave is charity.

Al basry al zahry , Abu Abdullah Muhammad ibn Sa 'd ibn Mane (d. 230 AH), Tabaqat al-Kubra, Vol. 2, p. 315, Publishing House: Dar al sader - Beirut, according to Jamea al-Kabir  This narrative is valid according to “ Javame al kalam “ application that was made by Sunny scholars and writes its decree:

الحكم على المتن: صحيح لغيره .

Point of this narrative    

فَلَمَّا كَانَ مِنَ الْغَدِ جَاءَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ مَعَهَا عَلِيٌّ

Text of narrative shows that one day after Prophet’s [PBUH] death , “Fatim” and “ Ali” [AS] went to “Abubakr “ to demand “ FADAK”.

This word(tomorrow(غد can’t refer to ” the day after Prophet’s death “, because his body hadn’t been Buried yet , so how is that possible that they (Ali and Fatima [AS]) Leave the body and demand inheritance?

Moreover, “ Fadak” was not taken the day after Prophet’s death, when “ Abubakr “ was sworn allegiance and swearing allegiance had not been completed yet ,so she did go to “Abubakr  to demand “ FADAK” the day after her father’s death.

So “Omar” wanted to show that Prophet’s family seeks inheritance and materialistic other   ;wise it’s unlikely that Prophet’s daughter leaves her father’s body demanding inheritance as caliphates left the body and went to “ Saghifeh” [ to select successor]

“Ibn abi al hadid “ one of sunny scholars writes that “Fatima” [AS] went to “Abubakr “ demanding “ FADAK” ten days after Prophet’s death.

وحديث فدك وحضور فاطمة عند أبي بكر كان بعد عشرة أيام من وفاة رسول الله صلي الله عليه وسلم.

Ibn abi alhdyd al-Madaeni Al-motazely, Abu Hamid Izz al-Din ibn hebeh Allah ibn     Muhammad ibn Muhammad (d. 655 AH), sharh Nahj al-Balagha, vol 16, p 156, R : Mohammed Abdel Karim al-Nimar, publisher: dar al-kotob - Beirut / Lebanon, first edition.

SECOND LEVEL: demanding “ FADAK” alone

It’s written in” Sahih Bukhary”, quoted by “ Ayeshe” that “ Fatima” [AS] went  to “ Abubakr “ and demanded her inheritance .

 حدثنا عبد الْعَزِيزِ بن عبد اللَّهِ حدثنا إِبْرَاهِيمُ بن سَعْدٍ عن صَالِحٍ عن بن شِهَابٍ قال أخبرني عُرْوَةُ بن الزُّبَيْرِ أَنَّ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ رضي الله عنها أَخْبَرَتْهُ أَنَّ فَاطِمَةَ عليها السَّلَام ابْنَةَ رسول اللَّهِ صلى الله عليه وسلم سَأَلَتْ أَبَا بَكْرٍ الصِّدِّيقَ بَعْدَ وَفَاةِ رسول اللَّهِ صلى الله عليه وسلم أَنْ يَقْسِمَ لها مِيرَاثَهَا ما تَرَكَ رسول اللَّهِ صلى الله عليه وسلم مِمَّا أَفَاءَ الله عليه فقال أبو بَكْرٍ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قال لَا نُورَثُ ما تَرَكْنَا صَدَقَةٌ فَغَضِبَتْ فَاطِمَةُ بِنْتُ رسول اللَّهِ صلى الله عليه وسلم فَهَجَرَتْ أَبَا بَكْرٍ فلم تَزَلْ مُهَاجِرَتَهُ حتى تُوُفِّيَتْ وَعَاشَتْ بَعْدَ رسول اللَّهِ صلى الله عليه وسلم سِتَّةَ أَشْهُرٍ قالت وَكَانَتْ فَاطِمَةُ تَسْأَلُ أَبَا بَكْرٍ نَصِيبَهَا مِمَّا تَرَكَ رسول اللَّهِ صلى الله عليه وسلم من خَيْبَرَ وَفَدَكٍ وَصَدَقَتَهُ بِالْمَدِينَةِ فَأَبَى أبو بَكْرٍ عليها ذلك.

“urvah ibn zubayr” has said that” Ayeshe” told him: Prophet’s daughter went to “Abubakr “ and told him to divide her share from what Prophet [PBUH] has left. “ Abubakr” said: Prophet [ PBUH] told that, Prophets don’t leave property as inheritance and what we leave is charity. Then “ Fatima “ got angry and broke off her relation with “Abubakr, till she passed away . “Fatima” [AS] lived six month after her father’s death. 

Narrator says that she kept demanding her share from what Prophet has left like: “Kheybar, Fadak, and his charity in “Medina”but “,Abubakr” did not accept.           

Al jufy Bukhari, Abu Abdullah Muhammad ibn Ismail (d. 256 AH), Sahih Bukhari, vol 3, p 1126, research: d. Mustafa Deeb Al bagha, Publisher: Dar Ibn Kathir, - Beirut. third edition

Points of this narrative

1: in this narrative demanding “ FADAK” has been done , just under the title of father’s inheritance.

2: what she demanded was :” FADAK”, “ kheibar” khoms and her share from what Prophet [PBUH] left

“ in this narrative means “breaking off the relations” in a way that having هَجَرَتْ 3: the word

Relation with him is unpleasant. As “ Bukhary’s exegete writes about this word:     

معنى الهجرة هو ترك الرجل كلام أخيه مع تلاقيهما واجتماعهما وإعراض كل واحد منهما عن صاحبه مصارمة له وتركه السلام عليه

هجرت" means: when two brothers don’t talk to each other, in a way that when they see

Each other , they ignore each other and wouldn’t greeting. 

Ibn Battal Al-Bakri Al-qarteby, Abul Hasan Ali ibn Khalaf ibn Abd al-Malik (d. 449 H), sahih Bukhari , vol. 9, p. 270, R: Abutmym Yaser ibn Ibrahim, Publisher: maktab al-roshd - SPA second edition.

So “ Fatima “ broke off her relation with “ Abubakr” after end of demanding her inheritance
{ in person and non presence } otherwise, narratives including her constant demand for her dues are meaningless.

In another narrative “ Ahmad ibn hanbal” has quoted from “ Abu hureireh”: 

حدثنا عبد اللَّهِ حدثني أبي ثنا عبد الْوَهَّابِ الْخَفَّافُ ثنا محمد بن عَمْرٍو عن أبي سَلَمَةَ عن أبي هُرَيْرَةَ ان فَاطِمَةَ جَاءَتْ أَبَا بَكْرٍ وَعُمَرَ تَطْلُبُ مِيرَاثَهَا من رسول اللَّهِ صلى الله عليه وسلم فَقَالاَ لها سَمِعْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم يقول اني لاَ أُورَثُ.

“ Abu huraireh “ says that “ Fatima” [AS] came to “ Abubakr” and “ Omar” demanding her inheritance. They said that we heard from Prophet [PBUH] that I don’t leave  inheritance.

Al-sheibani,Abu Abdullah Ahmad ibn Hanbal (d. 241 AH), Musnad of Ahmad ibn Hanbal, vol. 2, p. 353, Publisher: Institute Qertabeh , EGYPT.

THIRD TIME : demanding “ fadak” along with “ Abbas ibn Abdul mataleb”

It’s been said in another narrative in “Sahih bukhary” that “Fatima” wen to “Abubakr” again , along with “ Abbas” Propht’s uncle demanding her dues

حدثنا عبد اللَّهِ بن مُحَمَّدٍ حدثنا هِشَامٌ أخبرنا مَعْمَرٌ عن الزُّهْرِيِّ عن عُرْوَةَ عن عَائِشَةَ أَنَّ فَاطِمَةَ وَالْعَبَّاسَ عَلَيْهِمَا السَّلَام أَتَيَا أَبَا بَكْرٍ يَلْتَمِسَانِ مِيرَاثَهُمَا من رسول اللَّهِ صلى الله عليه وسلم وَهُمَا حِينَئِذٍ يَطْلُبَانِ أَرْضَيْهِمَا من فَدَكَ وَسَهْمَهُمَا من خَيْبَرَ فقال لَهُمَا أبو بَكْرٍ سمعت رَسُولَ اللَّهِ صلى الله عليه وسلم يقول لَا نُورَثُ ما تَرَكْنَا صَدَقَةٌ إنما يَأْكُلُ آلُ مُحَمَّدٍ من هذا الْمَالِ قال أبو بَكْرٍ والله لَا أَدَعُ أَمْرًا رأيت رَسُولَ اللَّهِ صلى الله عليه وسلم يَصْنَعُهُ فيه إلا صَنَعْتُهُ قال فَهَجَرَتْهُ فَاطِمَةُ فلم تُكَلِّمْهُ حتى مَاتَتْ.

“ Ayeshe” sais: “ Fatima” and “Abbas” [AS] came to “Abubakr”  and demanded their inheritance. They wanted “FADAK” and their share from “Keibar”. “Abubakr” said that I heard from Prophet [PBUH] that we prophets don’t leave inheritance, what we leave is charity, Muslims use of it. Swear by god I do what Prophet [PBUH] did. Narrator says: “Fatima” broke off her relation with him [ didn’t talk to him ] till she passed away.

Sahih Bukhari, vol 6, p 2474

Commander of faithful’s accompany with” Fatima” [AS] and “ Abbas ” Prophet’s uncle.

In another narrative that “ Ibn saed” has quoted it , “Fatima” [AS] went to “ Abubakr” along with Commander of faithful [AS] and “ Ibn abbas”.    

اخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ، حَدَّثَنِي هِشَامُ بْنُ سَعْدٍ، عَنْ عَبَّاسِ بْنِ عَبْدِ اللَّهِ بْنِ مَعْبَدٍ، عَنْ جَعْفَرٍ، قَالَ: جَاءَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ تَطْلُبُ مِيرَاثَهَا وَجَاءَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ يَطْلُبُ مِيرَاثَهُ وَجَاءَ مَعَهُمَا عَلِيُّ، فَقَالَ أَبُو بَكْرٍ: قَالَ رَسُولُ اللَّهِ: "لا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ"، وَمَا كَانَ النَّبِيُّ يَعُولُ فَعَلَيَّ، فَقَالَ عَلِيٌّ: وَرِثَ سُلَيْمَانُ دَاودَ، وَقَالَ زَكَرِيَّا: يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ، قَالَ أَبُو بَكْرٍ: هُوَ هَكَذَا وَأَنْتَ وَاللَّهِ تَعْلَمُ مِثْلَمَا أَعْلَمُ، فَقَالَ عَلِيٌّ: هَذَا كِتَابُ اللَّهِ يَنْطِقُ ! فَسَكَتُوا وَانْصَرَفُوا.

“Fatima” [AS] came to “Abubakr” and demanded her legacy from him. “Ibn abbas “ did so and “Ali” [AS] accompanied them . “Abubakr “ said: Prophet [PBUH] has said that we don’t leave inheritance and what we leave is charity and I’ll do what Prophet [PBUH] did . Commander of faithful [AS] said : “Solomon” inherited from” David” and “zachariah” said to god { give me a successor} that inheritates from me and “ Yocoub” dynasty. “ Abubakr” said: zachariah,”” did so and swear by god you know what I know. “Ali” [AS] said: it’s god’s book that talks { holy Quran}   

Al-basry Al-zahry, Mohammed ibn Saad ibn maea Abu Abdullah (died 230), A-tabaght Al-kobra, v 2, p. 315, Publishing House: Dar Al-sader- Beirut.

3. demanding “FADAK” { non presence} under the title of legacy

This method of demanding { non presence} has been written in sunny resources. “ Bukhary” has narrated many narratives in this regard:

حدثنا يحيى بن بُكَيْرٍ حدثنا اللَّيْثُ عن عُقَيْلٍ عن بن شِهَابٍ عن عُرْوَةَ عن عَائِشَةَ أَنَّ فَاطِمَةَ عليها السَّلَام بِنْتَ النبي صلى الله عليه وسلم أَرْسَلَتْ إلى أبي بَكْرٍ تَسْأَلُهُ مِيرَاثَهَا من رسول اللَّهِ صلى الله عليه وسلم مِمَّا أَفَاءَ الله عليه بِالْمَدِينَةِ وَفَدَكٍ وما بَقِيَ من خُمُسِ خَيْبَرَ فقال أبو بَكْرٍ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قال لَا نُورَثُ ما تَرَكْنَا صَدَقَةٌ إنما يَأْكُلُ آلُ مُحَمَّدٍ صلى الله عليه وسلم في هذا الْمَالِ وَإِنِّي والله لَا أُغَيِّرُ شيئا من صَدَقَةِ رسول اللَّهِ صلى الله عليه وسلم عن حَالِهَا التي كانت عليها في عَهْدِ رسول اللَّهِ صلى الله عليه وسلم وَلَأَعْمَلَنَّ فيها بِمَا عَمِلَ بِهِ رسول اللَّهِ صلى الله عليه وسلم فَأَبَى أبو بَكْرٍ أَنْ يَدْفَعَ إلى فَاطِمَةَ منها شيئا فَوَجَدَتْ فَاطِمَةُ على أبي بَكْرٍ في ذلك فَهَجَرَتْهُ فلم تُكَلِّمْهُ حتى تُوُفِّيَتْ.

“Ayeshe” says: Prophet’s daughter sent someone to” Abubakr” asking about fatherhood legacy, “FADAK”, what’s left from “Kheibar” Khoms { one-fifth of the prizes of war, of the revenues of mines and mine-like resources, of the annual balance of money remaining with every household after all expenditures } and what god has given to Prophet [PBUH].” Abubakr” said: Prophet [PBUH] told that we Prophets don’t leave inheritance, and what we leave is charity and Prophet’s dynasty uses of it. And swear by god I’ll do what Prophet [PBUH] did , thus he didn’t give anything of them to “Fatim” [AS] .and she didn’t talk to him till she passed away.  

Al-Bukhari Al-jufy , Abu Abdullah Muhammad ibn Ismail (d. 256 AH), sahih bukhary. vol. 4, p. 1549, research: d. Mustafa Deeb Al-bagha, Publisher: Dar Ibn Kathir, Al-ymameh - Beirut, third edition.

“ shows that her demanding wasn’t in person.ارسلت الی ابی بکر تساله میراثهاthis sentence “

“Bukhary “ has narrated in another narrative:

حَدَّثَنَا أَبُو الْيَمَانِ أَخْبَرَنَا شُعَيْبٌ عَنِ الزُّهْرِىِّ قَالَ حَدَّثَنِى عُرْوَةُ بْنُ الزُّبَيْرِ عَنْ عَائِشَةَ أَنَّ فَاطِمَةَ - عَلَيْهَا السَّلاَمُ - أَرْسَلَتْ إِلَى أَبِى بَكْرٍ تَسْأَلُهُ ميراثها مِنَ النَّبِىِّ - صلى الله عليه وسلم - فِيمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ - صلى الله عليه وسلم -، تَطْلُبُ صَدَقَةَ النَّبِىِّ - صلى الله عليه وسلم - الَّتِى بِالْمَدِينَةِ وَفَدَكٍ وَمَا بَقِىَ مِنْ خُمُسِ خَيْبَرَ.

“Ayeshe “ says: “Fatima” [AS] sent someone to “Abubakr” to demand Prophet’s legacy from charities of “Medina” and “FADAK” and what’s left from “Kheibar” khoms.

Sahih Bukhari, vol 3, p 1360,  book Al-sahabeh virtues, the part of Prophet Muhammad [PBUH] virtues.   

Demanding and requesting from public, for administer justice. 

According to Shiite and Sunny narratives , after these levels, “ Fatima” [AS] has read sermon of “fadak” and to take back her due she asked Prophet’s [PBUH] companions especially “ Ansar” to help her. After condemning “Abubakr” on based on holy Quran and referring to the depth of the tragedy of Prophet’s death, she said to “ Ansar

يَا مَعْشَرَ النَّقِيبَةِ وأَعْضَادَ الْمِلَّةِ وحَضَنَةَ الْإِسْلَامِ مَا هَذِهِ الْغَمِيزَةُ فِي حَقِّي والسِّنَةُ عَنْ ظُلَامَتِي؟ أَ مَا كَانَ رَسُولُ اللَّهِ صلي الله عليه وآله أَبِي يَقُولُ الْمَرْءُ يُحْفَظُ فِي وُلْدِهِ سَرْعَانَ مَا أَحْدَثْتُمْ وعَجْلَانَ ذَا إِهَالَةٍ ولَكُمْ طَاقَةٌ بِمَا أُحَاوِلُ وقُوَّةٌ عَلَى مَا أَطْلُبُ وأُزَاوِلُ أَ تَقُولُونَ مَاتَ مُحَمَّدٌ ص فَخَطْبٌ جَلِيلٌ اسْتَوْسَعَ وَهْنُهُ واسْتَنْهَرَ فَتْقُهُ وانْفَتَقَ رَتْقُهُ وأَظْلَمَتِ الْأَرْضُ لِغَيْبَتِهِ وكَسَفَتِ الشَّمْسُ والْقَمَرُ وانْتَثَرَتِ النُّجُومُ لِمُصِيبَتِهِ وأَكْدَتِ الْآمَالُ وخَشَعَتِ الْجِبَالُ وأُضِيعَ الْحَرِيمُ وأُزِيلَتِ الْحُرْمَةُ عِنْدَ مَمَاتِهِ فَتِلْكَ واللَّهِ النَّازِلَةُ الْكُبْرَى والْمُصِيبَةُ الْعُظْمَى لَا مِثْلُهَا نَازِلَةٌ ولَا بَائِقَةٌ عَاجِلَةٌ أَعْلَنَ بِهَا كِتَابُ اللَّهِ جَلَّ ثَنَاؤُهُ فِي أَفْنِيَتِكُمْ وفِي مُمْسَاكُمْ ومُصْبَحِكُمْ يَهْتِفُ فِي أَفْنِيَتِكُمْ هُتَافاً وصُرَاخاً وتِلَاوَةً وإِلْحَاناً ولَقَبْلَهُ مَا حَلَّ بِأَنْبِيَاءِ اللَّهِ ورُسُلِهِ حُكْمٌ فَصْلٌ وقَضَاءٌ حَتْمٌ- وما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى‏ أَعْقابِكُمْ ومَنْ يَنْقَلِبْ عَلى‏ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً وسَيَجْزِي اللَّهُ الشَّاكِرِينَ.

`O elders and strong arms of the nation and religion keepers what’s this naively behavior that you have toward me cruelly. Didn’t my father say that respecting anyone is in respecting their children? How fast you did against it. Though, this matter was predictable , despite of you’re capable in getting my due, but you think because Prophet [PBUH] is dead so we need not to do it. How painful and what a big event his death was, it made huge gap and made everything upside down , earth got gloomy for his death and sun and moon were covered and stars disintegrated , the ship of wish did aground and the mountains were humbled and fallowing his death boundaries were passed and sanctities were trampled and swear by god that it’s huge disaster and unique event. Yes, it was god’s certain decree that was revealed to Prophet [PBUH]  [ like other Prophets]  in Holy Quran and had 

informed you about disaster via several ways that “Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on doth no hurt to Allah, and Allah will reward the thankful.

إِيهاً بَنِي قَيْلَةَ أَ أُهْضِمَ تُرَاثُ أَبِي وأَنْتُمْ بِمَرْأًى مِنِّي ومَسْمَعٍ ومُنْتَدًى ومَجْمَعٍ تَلْبَسُكُمُ الدَّعْوَةُ وتَشْمَلُكُمُ الْخِبْرَةُ وأَنْتُمْ ذَوُو الْعَدَدِ و الْعُدَّةِ والْأَدَاةِ والْقُوَّةِ وعِنْدَكُمُ السِّلَاحُ والْجُنَّةُ تُوَافِيكُمُ الدَّعْوَةُ فَلَا تُجِيبُونَ وتَأْتِيكُمُ الصَّرْخَةُ فَلَا تُغِيثُونَ وأَنْتُمْ مَوْصُوفُونَ بِالْكِفَاحِ مَعْرُوفُونَ بِالْخَيْرِ والصَّلَاحِ والنُّخْبَةُ الَّتِي انْتُخِبَتْ والْخِيَرَةُ الَّتِي اخْتِيرَتْ لَنَا أَهْلَ الْبَيْتِ ...

 أَلَا وقَدْ قُلْتُ مَا قُلْتُ هَذَا عَلَى مَعْرِفَةٍ مِنِّي بِالْجِذْلَةِ الَّتِي خَامَرَتْكُمْ والْغَدْرَةِ الَّتِي اسْتَشْعَرَتْهَا قُلُوبُكُمْ ولَكِنَّهَا فَيْضَةُ النَّفْسِ ونَفْثَةُ الْغَيْظِ وخَوَرُ الْقَنَاةِ وبَثَّةُ الصَّدْرِ وتَقْدِمَةُ الْحُجَّةِ فَدُونَكُمُوهَا فَاحْتَقِبُوهَا دَبِرَةَ الظَّهْرِ نَقِبَةَ الْخُفِّ بَاقِيَةَ الْعَارِ مَوْسُومَةً بِغَضَبِ الْجَبَّارِ وشَنَارِ الْأَبَدِ مَوْصُولَةً بِنَارِ اللَّهِ الْمُوقَدَةُ  الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ فَبِعَيْنِ اللَّهِ مَا تَفْعَلُونَ وسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ وأَنَا ابْنَةُ نَذِيرٍ لَكُمْ بَيْنَ يَدَيْ عَذابٍ شَدِيدٍ فَاعْمَلُوا إِنَّا عامِلُونَ  وانْتَظِرُوا إِنَّا مُنْتَظِرُونَ.

‘O group of “ Ansar” be witness that my father’s legacy was stolen! You’re     invited and are exposed to test , despite of having weapon and war equipment and being known as benevolent and philanthropist , so why do you not help me and ignore my invitation? Despite of you were known for your effort and courage and fighting and enduring hardships and resistance and were the selected special  group of “Ahlul Bayt”.

Yes , I informed you in quite accuracy of error and betrayal and darkness which have covered your  frontend and backend and it was spillover uncalled-for , passion and rage jumped out , and I couldn’t tolerate to keep it in heart and came on my tongue preventively, take this camel that usurped it unjustifiable. And keep the horse of Caliphate and “fadak” and bridle it and ride it comfortably but know that this horse is injured and there is wound on its back, caring it is disdain and its shame will remain and its fame to constant shame will be clear and permanent and is linked to god’s rage fire and is deadly , it’ll take its rider to the fire that splits open the heart of wicked and evil infidels, indeed god is concern about what you do and know where oppressors will go. 

I’m your Prophet’s daughter who was warner and a bearer of glad tidings for you and would warn you to severe punishment, so do what you can, we’ll revenge so wait for that day as we’re waiting.

Al-tabresy, abi Mansoor Ahmad ibn Ali ibn Abi Talib (d. 548 AH), Al-ahtejaj, vol. 1, p. 108, R: El-Sayed Mohammed Baqir al-Kharsan, Publisher: Dar al-Numan - Al Najaf Al-Ashraf, from 1386 to 1966 AD.

Abi al-Fazl Ahmad ibn Abi Tahir (d. 280 AH) belaghah al-Nisa, p. 12, Publishermanshurat  maktab basirati- Qom.

“FADAK”  sermon has been quoted by Sunny scholars in their books  and this sermon has many documents that needs another article.

“Allama Majlisi” has allocated a season to this sermon in his book and has restated that this “FADAK” sermon is well-known among Shiite and Sunny scholars before submitting sermon’s documents.

فصل نورد فيه: خطبة خطبتها سيدة النساء فاطمة الزهراء صلوات الله عليها احتج بها على من غصب فدك منها. اعلم أن هذه الخطبة من الخطب المشهورة التي روتها الخاصة والعامة بأسانيد متضافرة.

In this season we have written “ Fatima’s [AS] sermon that she reasoned to it before “ FADAK’s usurpers , this sermon is well-known and Sunny and Shiite narrators have quoted it with many documents

Al-majlesy, Muhammad Baqir (d. 1111 AH), Bihar al-Anwar, v, 29, p 215, R: Mohammed al-Bakr Albehbvudy, Publisher: Institute of al-vafae - Beirut - Lebanon, third edition

One of Sunny scholars who has written this sermon in his book is, “Ahmad ibn Abi Tahir”. At the end of this narrative he’s restated that its document is valid.

قال أبو الفضل ... وقد رواه قوم وصححوه وكتبناه على ما فيه.

“Ahmad ibn Abi Tahir ”says : this sermon was quoted by group of people who have said that it’s valid. I’ve written it on based on what they said.

Abi al-Fadl Ahmad ibn abitaher know as ibn Tyfour (d. 280 AH) Nisa belagha, vol. 1, p. 8, Publisher: manshurat maktab nasiry- Qom


According to the above narratives “Fatima” [AS] demanded “FADAK” in six levels via different ways.

Several questions from sunny

1: why did Commander of faithful  [AS] who was always with Prophet [PBUH] not hear “ Lanurth”        narrative?

 2: why did Prophet [PBUH] not testate to his daughter who was his most important heir, not to demand “FADAK” after me and anyone who becomes caliphate will make decision about it? 

3: “ FADAK” was in “Fatima’s [AS] authority and workers were working there, so “Fatima” [AS] is the owner { it’s in her possession} , but “ Abubakr” kicked out “ Fatima’s representative from “FADAK”  and usurped it. The question is that why did “ Abubakr” not apply the rule of “ zu al-yad” { anyone who has something in his possession is its owner and others don’t have any right about it }

4: when the testimony of “ Fatima’s witnesses was rejected for any reason, or as sunny says there wasn’t enough witness, why did “Abubakr” not swear despite of he was denier of “ fadak’s ownership? While we know there is a religious rule says: “A porson who deny should take an outh

Good luck! 

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