Do women inherit in Shi'a Fiqh?
Some ignorant people have gone around spreading that in Shi’a fiqh a woman does not inherit land or fixed property. This comes from a lie that is being spread around regarding the meanings of certain hadiths. For example, in Tahdhib al-Ahkam, Vol. 9, pg. 345, Hadith # 113 there is a tradition stating;
عن أبي عبد الله عليه السلام قال: سألته عن النساء ما لهن من الميراث؟ قال: لهن قيمة الطوب والبناء والخشب والقصب، فأما الأرض والعقارات فلا ميراث لهن فيه
'I only know this from Maysarah who reported from Abu Abdillah (as) that he said: I asked him about women, what is their share of inheritance?' He said: 'They have the value of bricks, construction, wood, and reeds. As for land and property, they have no inheritance in them.'
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Establishing Fatima's inheritance in Shi'i sources
It is mutawatir that in Shi'i sources Fatima (as) inherits Fadak from the Prophet (saw). This tawatur is proven by both explicit textual sources (nass) and corroborative evidence (qara'in). For example, consider the following reliable tradition:
عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ قَالَ وَرِثَ عَلِيٌّ عِلْمَ رَسُولِ اللهِ ﷺ وَوَرِثَتْ فَاطِمَةُ (عَلَيْهِا السَّلام) تَرِكَتَهُ.
Zurara narrated that Abi Ja’far (al-Baqir) (as) said: ‘Ali inherited the knowledge of Allah’s messenger and Fatima inherited his property.’
Man la Yahduruhu al-Faqih, by Sheikh al-Saduq, Vol. 4, pg. 192.
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Has Fatima (as) died a death of Jahilliya (ignorance)?
Musnad Ahmad b. Hanbal, Vol. 11, pg. 188:
حدثنا أسود بن عامر، أنا أبو بكر، عن عاصم، عن أبي صالح، عن معاوية، قال: قال رسول الله: “من مات بغير إمام مات ميتة جاهلية.”
Aswad ibn ‘Amir narrated to us, Abu Bakr narrated from ‘Asim, from Abu Salih, from Mu‘awiyah, who said: The Messenger of Allah (ﷺ) said: “Whoever dies without an Imam dies the death of ignorance.”
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🍁it is not permissible to stay aloof from a Muslim for more than three days..
Ibn Hajar al-’Asqalani comments on this in his Fath al-Bari, Vol. 18 pg. 468:
قَالَ بن عَبْدِ الْبَرِّ أَجْمَعُوا عَلَى أَنَّهُ لَا يَجُوزُ الْهِجْرَانُ فَوْقَ ثَلَاثٍ إِلَّا لِمَنْ خَافَ مِنْ مُكَالَمَتِهِ مَا يُفْسِدُ عَلَيْهِ دِينَهُ
Ibn Abd al-Barr narrates that there is an ijma amongst the scholars, that it is not permissible to stay aloof from a Muslim for more than three days, failure to do so means that one is ignoring the Deen.
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Abu bakar didn't attend the funeral
It’s recorded in Sahih Ibn Hibban, Vol. 11, pg. 152- 156, Hadith # 4823:
فَأَبَى أَبُو بَكْرٍ، أَنْ يَدْفَعَ إِلَى فَاطِمَةَ مِنْهَا شَيْئًا، فَوَجَدَتْ فَاطِمَةُ، عَلَى أَبِي بَكْرٍ مِنْ ذَلِكَ، فَهَجَرَتْهُ فَلَمْ تُكَلِّمْهُ، حَتَّى تُوُفِّيَتْ، وَعَاشَتْ بَعْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سِتَّةَ أَشْهُرٍ، فَلَمَّا تُوُفِّيَتْ دَفَنَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ لَيْلًا، وَلَمْ يُؤْذِنْ بِهَا أَبَا بَكْرٍ
Abu Bakr refused to give Fatima any of it so Fatima was angry and disappointed with Abu Bakr and she never spoke to him until she died. Fatima survived the Prophet (s) by six months, and when she died, Ali buried her at night and forbade Abu Bakr from attending her burial.
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al-Baladhuri in Ansab al-Ashraf, Vol. 10, pg. 79 records:
المدائني عن سعيد بن خالد مولى خزاعة عن موسى بن عقبة قال… قالت: والله لا أكلمك قال: والله لا أهجرك. قالت والله لأدعون الله عليك، قال: لأدعون الله لك.
Narrated Al-Mada'ini from Sa'eed ibn Khalid, servant of Khuza'a from Musa ibn Uqba who said:
He (Abu Bakr) said: "By Allah! I will not leave speaking with you." She said: "By Allah! I will pray to Allah against you." He said: "But I will pray to Allah for you."
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Umar ( la)took the document (sanad)and tore it."💔
Sibt b. al-Jawzi’s Mir’at al-Zaman, Vol. 4, pg. 276 quoting from Sirat Ibn Ishaq (which he had access to in its original form):
وقال ابن إسحاق : فحدثني القاسم بن حكيم قال : سمعت علي بن الحسين يقول : جاءت فاطمة بنت رسول الله ﷺ إلى أبي بكر وهو على المنبر، فقالت : يا أبا بكر أفي كتاب الله أن ترثك ابنتك ولا أرث أبي ؟ فاستعبر أبو بكر باكياً، ثم قال : بآبائي أبوك وبآبائي أنت ثم نزل، فكتب لها بفدك، ودخل عليه عمر ، فقال : ما هذا؟ فقال : كتاب كتبته لفاطمة ميراثها من أبيها ، قال : فماذا تنفق على المسلمين وقد حاربتك العرب كما ترى ؟ ثم أخذ عمر الكتاب، فشقه.
And Ibn Ishaq said: "Al-Qasim ibn Hakim narrated to me, he said: I heard Ali ibn al-Hussein saying: Fatimah, the daughter of the Messenger of Allah ﷺ, came to Abu Bakr while he was on the pulpit, and she said: 'O Abu Bakr, is it in the Book of Allah that your daughter inherits from you but my father is not inherited from?' Abu Bakr became upset, crying, then he said: ‘May my father’s life be for your father, and may my father’s life be for you.’ Then he descended and wrote for her from the money of Fadak. Umar entered upon him, and he said: 'What is this?' Abu Bakr said: 'A document I have written for Fatimah her inheritance from her father.' Umar said: 'What will you spend on the Muslims while the Arabs have turned against you, as you see?' Then Umar took the document and tore it."
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As we can see, Abu Bakr ultimately admitted that Fadak was rightfully entitled to Fatima al-Zahraa (as)
In an emotional scene, Abu Bakr further contradicts himself and affirms this hadith of his to be a lie when he wrote a document / will for Fatima (as) to receive the land of Fadak. In the report, Tabaqat al-Kubra. Vol. 2, pg. 241 by Ibn Sa'ad:
أخبرنا محمّد بن عمر، أخبرنا هشام بن سعد عن زيد بن أسلم عن أبيه قال: سمعتُ عمر يقول: لمّا كان اليوم الّذى تُوفّى فيه رسول الله، -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، بويع لأبى بكر في ذلك اليوم، فلمّا كان من الغد جاءت فاطمة إلى أبى بكر معها عليّ فقالت: ميراثي من رسول الله أبى، -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-! فقال أبو بكر: أمِن الرّثّةِ (٤) أو من العُقَد (٥)؟ قالت: فدك وخَيْبَر وصدقاته بالمدينة أرِثُها كما يرِثُك بناتُك إذا متّ! فقال أبو بكر: أبوكِ واللهِ خيرٌ منّى وأنتِ والله خيرٌ من بناتى، وقد قال رسول الله: لا نورث، ما تركنا صدقةٌ، يعني هذه الأموال القائمة، فتعلمين أنّ أباكِ أعطاكِها؟ فوالله لَئِن قُلْتِ نعم لأقبلنّ قولَك ولأصَدّقنّك! قالت: جاءتنى أمّ أيمن فأخبرتنى أنّه أعطانى فدك، قال: فسمعتِه يقول هي لكِ؟ فإذا قلتِ قد سمعتُه فهى لك فأنا أصدّقك وأقبلُ قولك! قالت: قد أخبرتُك ما عندي
Narrated by Muhammad b. Umar, reported by Hisham b. Saad from Zaid b. Aslam, from his father, who said: I heard Umar saying, "When the day the Messenger of Allah (saw) passed away, Abu Bakr was appointed as the leader on that day. The next day, Fatimah came to Abu Bakr with Ali, and she said, 'My inheritance from the Messenger of Allah!' Abu Bakr asked, 'From the estate or from the necklace?' She replied, 'The Fadak, Khaybar, and his charity in Medina, I inherit it as your daughters inherit from you when you die!' Abu Bakr said, 'By Allah, your father is better than me, and you are better than my daughters. The Messenger of Allah said, 'We, the prophets, do not leave any inheritance, what we leave behind is charity.' Do you know that your father gave it to you?' She replied, 'Umm Ayman informed me that he (the Prophet) gave me Fadak.' He asked, 'Did you hear him say it's for you?' She said, 'Yes.' He said, 'If you have heard him say it's for you, then it's yours. I believe you and accept your word.' She said, 'I have informed you of what I have.'"
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In Hayat al-Sahaba. Vol. 2, pg. 86 - 87 [which is in English] we read a narration transmitted by Ibn Abi Shaybah, Tarikh al-Kabir by Bukhari, Ibn Asakir, al-Bayhaqi and Ya’qub b. Sufyan in al-Ma’rifa wa al-Tarikh Vol 3 pg. 309 - 310:
Ubaida reports: A’ina b. Hasan and Aqra b. Habis approached Abu Bakr and said, ‘O Caliph of the Prophet!’. There is some fallow land in our area. If you deem it considerable, give us the land so that we can cultivate it to earn our livelihood. He donated it to them and wrote a decree in support thereof. He also put down the name of Umar on it as a witness. On seeing the document Umar spat over it and erased its contents. Both of them grew angry and admonished Umar. He replied, ‘The Prophet (s) infused love for Islam in both of you. It was the time when Islam was unstable, but now it has gained an honourable status. You therefore go and do as you like. May Allah allow you concession if you seek any.
Both of them went grumbling to Abu Bakr and said, ‘Tell us who is the Caliph, yourself or Umar?’. ‘In a way he (Umar) is the Caliph, because he could become Caliph if he wanted to be so’, said Abu Bakr. In the meantime Umar said, ‘Does the land you have donated to these two persons belong to you or to the Muslims as a whole?’. Abu Bakr replied, ‘It is the property of the Muslims as a whole’. Umar said, ‘What made you reserve this piece of land for these two people ignoring the Muslims as a whole?’. Abu Bakr said, ‘The people around me had advised me to do so’. At this, Umar said, ‘Had you consulted only the people around you or had you sought the opinion of all the Muslims who are the real owners of the property?’. Abu Bakr replied, ‘I had told you that you are stronger than me in matters of Caliphate, but you did ignore my pleas and put me as Caliph .
Author: It has been mentioned in above sources with a correct Isnad.
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In Hayat al-Sahaba. Vol. 2, pg. 86 - 87 [which is in English] we read a narration transmitted by Ibn Abi Shaybah, Tarikh al-Kabir by Bukhari, Ibn Asakir, al-Bayhaqi and Ya’qub b. Sufyan in al-Ma’rifa wa al-Tarikh Vol 3 pg. 309 - 310:
Ubaida reports: A’ina b. Hasan and Aqra b. Habis approached Abu Bakr and said, ‘O Caliph of the Prophet!’. There is some fallow land in our area. If you deem it considerable, give us the land so that we can cultivate it to earn our livelihood. He donated it to them and wrote a decree in support thereof. He also put down the name of Umar on it as a witness. On seeing the document Umar spat over it and erased its contents. Both of them grew angry and admonished Umar. He replied, ‘The Prophet (s) infused love for Islam in both of you. It was the time when Islam was unstable, but now it has gained an honourable status. You therefore go and do as you like. May Allah allow you concession if you seek any.
Both of them went grumbling to Abu Bakr and said, ‘Tell us who is the Caliph, yourself or Umar?’. ‘In a way he (Umar) is the Caliph, because he could become Caliph if he wanted to be so’, said Abu Bakr. In the meantime Umar said, ‘Does the land you have donated to these two persons belong to you or to the Muslims as a whole?’. Abu Bakr replied, ‘It is the property of the Muslims as a whole’. Umar said, ‘What made you reserve this piece of land for these two people ignoring the Muslims as a whole?’. Abu Bakr said, ‘The people around me had advised me to do so’. At this, Umar said, ‘Had you consulted only the people around you or had you sought the opinion of all the Muslims who are the real owners of the property?’. Abu Bakr replied, ‘I had told you that you are stronger than me in matters of Caliphate, but you did ignore my pleas and put me as Caliph .
Author: It has been mentioned in above sources with a correct Isnad.
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We read in Musnad Ahmad b. Hanbal, Vol 1, pg. 191 - 192, H # 14 the following tradition:
حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَبِي شَيْبَةَ - وَسَمِعْتُهُ مِنْ عَبْدُ اللهِ بْنِ أَبِي شَيْبَةَ - قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنِ الْوَلِيدِ بْنِ جُمَيْعٍ، عَنْ أَبِي الطُّفَيْلِ، قَالَ: لَمَّا قُبِضَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَرْسَلَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ: أَنْتَ وَرِثْتَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَمْ أَهْلُهُ؟ قَالَ: فَقَالَ: لَا، بَلْ أَهْلُهُ. قَالَتْ: فَأَيْنَ سَهْمُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: فَقَالَ أَبُو بَكْرٍ: إِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " إِنَّ اللهَ عَزَّ وَجَلَّ، إِذَا أَطْعَمَ نَبِيًّا طُعْمَةً، ثُمَّ قَبَضَهُ جَعَلَهُ لِلَّذِي يَقُومُ مِنْ بَعْدِهِ " فَرَأَيْتُ أَنْ أَرُدَّهُ عَلَى الْمُسْلِمِينَ. قَالَتْ: فَأَنْتَ، وَمَا سَمِعْتَ مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْلَمُ
Narrated by Abdullah b. Muhammad b. Abi Shaybah, who said: I heard it from Abdullah b. Abi Shaybah, who reported: Muhammad b. Fudayl narrated from Al-Walid b. Jami' from Abu Al-Tufayl, who said:
When the Messenger of Allah (saw) passed away, Fatima (as) sent a message to Abu Bakr, asking: "Did you inherit from the Messenger of Allah (saw), or do his family?" He replied, "No, rather his family inherit [from him]." She then asked, "So where is the share of the Messenger of Allah (saw)?" Abu Bakr answered, "I heard the Messenger of Allah (saw) say: 'When Allah (Mighty and Majestic) grants a prophet provision, and then takes his soul, it becomes for the one who succeeds him.' Therefore, I thought it best to return it to the Muslims." She replied, "You and what you claim to have heard from the Messenger of Allah (saw) know best."
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The commentator of Sahih al-Bukhari, Hamza Muhammad Qasim, says in his Sharh Mukhtasr Sahih al-Bukhari, vol. 4, pg. 132 - 133:
اشتملت هذه الأحاديث على ذكر الأشياء التي خلفها النبي – صلى الله عليه وسلم – وانتقل بعضها إلى خلفائه كالخاتم، أو إلى أصحابه كقدحه ونعليه، أو إلى زوجاته كالكساء المربع -عند عائشة- أو إلى آل بيته كسيفه الذي وهبه لعليّ ثم انتقل إلى عترته الطاهرة، والله أعلم.
These hadiths included mention the belongings left behind by the Prophet (s), some of which passed to his successors, such as the ring, or to his companions, like his drinking cup and his sandals, or to his wives, like the square cloak (kisa) which was with Aisha, or to his family, like his sword which he passed to Ali and then passed on to his pure progeny. Allah knows best.
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We read in Surah Yusuf 12:77:
قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌۭ لَّهُۥ مِن قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنتُمْ شَرٌّۭ مَّكَانًۭا ۖ وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ
They said, "If he steals - a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said, "You are worse in position, and Allah is most knowing of what you describe."
In commentary of the above, the reason why there was this statement in Tafsir al-Madhhari, Vol. 5, pg. 53:
ففعل ذلك فعمدت إلى منطقة إسحاق كانوا يتوارثونها بالكبر فكانت عندها لأنها كانت أكبر ولد إسحاق
From Mujahid: …Ishaq’s (as) strap was to be inherited by the eldest child, being elder than Yaqub (as), his sister had inherited that strap and it was in her possession…
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Another prophet as inheritance
Al-Qurtubi says in his Tafsir Jami’ al-Ahkam al-Qur’an, Vol. 4, pg. 234:
قوله تعالى: ﴿وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ عَايَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ ، أي: إتيان التابوت، والتابوت كان من شأنه فيما ذكر أنه أنزله الله على آدم عليه السلام، فكان عنده إلى أن وصل إلى يعقوب عليه السلام، فكان في بني إسرائيل يغلبون به من قاتلهم حتى عَصَوْا ، فغُلبوا على التابوت، غلبهم عليه العمالقة : جالوت وأصحابه في قول السُّدِّي، وسلبوا التابوت منهم
And their Prophet said to them, 'Indeed, a sign of his kingship is that the Ark will come to you,' meaning the coming of the Ark. And the Ark was among the special items mentioned that Allah bestowed upon Adam, peace be upon him. It remained with him until it reached Jacob, peace be upon him. Then it was among the Children of Israel. They used it to prevail over their enemies until they disobeyed. They were defeated while the Ark was with them. The giants overpowered them: Goliath and his companions, as stated by As-Suddi, and they took the Ark from them."
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Fakhr al-Razi also says in Tafsir al-Kabir Vol. 6, pg. 188 regarding verses (21:89 - 90) Surat al-Anbiyya':
قَالَ أَصْحَابُ الْأَخْبَارِ: إِنَّ اللَّهَ تَعَالَى أَنْزَلَ عَلَى آدَمَ عَلَيْهِ السَّلَامُ تَابُوتًا فِيهِ صُوَرُ الْأَنْبِيَاءِ مِنْ أَوْلَادِهِ، فَتَوَارَثَهُ أَوْلَادُ آدَمَ إِلَى أَنْ وَصَلَ إِلَى يَعْقُوبَ
The people of akhbar narrate that Allah (swt) sent some relics to Adam (as) which contained pictures of the Prophets, and these relics were inherited by the children of Adam, to the point that they reached Ya'qub (as).
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Other prophet's leaving inheritance in sunni sources
we read in Tafsir al-Baghawi, Vol. 1, pg. 298 - 299:
وَكَانَتْ قِصَّةُ التَّابُوتِ أَنَّ اللَّهَ تَعَالَى أَنْزَلَ تَابُوتًا عَلَى آدَمَ فِيهِ صُورَةُ الْأَنْبِيَاءِ ع، وَكَانَ مِنْ عُودِ الشِّمْشَاذِ نَحْوًا مِنْ ثَلَاثَةِ أَذْرُعٍ فِي ذِرَاعَيْنِ، فَكَانَ عِنْدَ آدَمَ إِلَى أَنْ مَاتَ ثُمَّ بَعْدَ ذَلِكَ عِنْدَ شِيثَ ثُمَّ تَوَارَثَهَا أَوْلَادُ آدَمَ إِلَى أَنْ بَلَغَ إِبْرَاهِيمَ، ثُمَّ كَانَ عِنْدَ إِسْمَاعِيلَ لِأَنَّهُ كَانَ أَكْبَرَ وَلَدِهِ ثُمَّ عِنْدَ يَعْقُوبَ ثُمَّ كَانَ فِي بَنِي إِسْرَائِيلَ إِلَى أَنْ وَصَلَ إِلَى مُوسَى فَكَانَ مُوسَى يَضَعُ فِيهِ التَّوْرَاةَ وَمَتَاعًا مِنْ مَتَاعِهِ، فَكَانَ عِنْدَهُ إِلَى أَنْ مَاتَ مُوسَى عَلَيْهِ السَّلَامُ، ثُمَّ تَدَاوَلَتْهُ أَنْبِيَاءُ بَنِي إِسْرَائِيلَ إِلَى وَقْتِ إِشْمَوِيلَ
The story of the Ark was that Allah, the Most High, sent down a box to Adam containing the images of the prophets, peace be upon them. It was made of shittim wood, about three cubits long in each of its arms. It remained with Adam until he passed away, then with Seth, and it was passed down to Adam's offspring until it reached Ibrahim. Then it was with Isma'il because he was his eldest son, then with Jacob, and then it was among the Children of Israel until it reached Moses. Moses placed the Torah and some of his belongings in it, and it remained with him until he passed away. After that, the prophets of the Children of Israel took care of it until the time of Ishmael…
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We read in Surah Naml 27:16:
وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ
And Solomon inherited David. He said, "O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty."
Another sunni object it's not about land and inheritance..
So the answer is Your own ulama admits it's about inheritance (Kingdom) of suleman a.s
We read in Tafsir Ibn Abi Hatim pg. 2854:
حَدَّثَنَا أَحْمَدُ بْنُ يَحْيَى بْنِ مَالِكٍ السُّوسِيُّ، ثنا عَبْدُ الْوَهَّابِ بْنُ عَطَا، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ فِي قَوْلِهِ: وَوَرِثَ سُلَيْمَانُ دَاودَ وَرِثَ نُبُوَّتَهُ وَمُلْكَهُ.
أَخْبَرَنَا مُوسَى بْنُ هَارُونَ الطُّوسِيُّ فِيمَا كَتَبَ إِلَيَّ، ثنا الْحُسَيْنُ بْنُ مُحَمَّدٍ الْمَرْوَزِيُّ، ثنا شَيْبَانُ، عَنْ قَتَادَةَ قَوْلُهُ: وَوَرِثَ سُلَيْمَانُ دَاودَ قَالَ: وَرَّثَهُ نُبُوَّتَهُ وَمُلْكَهُ، وَعِلْمَهُ.
Narrated Ahmad b. Yahya b. Malik Al-Susi from Abdel-Wahab b. Ata from Sa’id from Qutada about his saying: “And Sulaiman inherited Dawood”. He said: He inherited Prophethood and his kingdom.
Narrated Musa b. Haroon Al-Tusi from Al-Hassan b. Muhammad Al-Murwani from Sufyan from Qutada about his saying: “And Sulaiman inherited Dawood”. He said: He inherited Prophethood, his kingdom and his knowledge.
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The verse that Fatima (peace be upon her) presented to Abu Bakr sunni ulama accepted they are about inheritance..
Source 4
Ibn al-Jawzi in Al-Zad al-Masir, pg. 877 (Ikrima, Ibn Abbas, Abu Saleh).
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The verse that Fatima (peace be upon her) presented to Abu Bakr sunni ulama accepted they are about inheritance..
Source 3
Nidham ad-Din’s Tafsir Ghara’ib al-Quran, Vol. 4, pg. 470 (Ibn Abbas, al-Hasan, al-Dhahak)
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The verse that Fatima (peace be upon her) presented to Abu Bakr sunni ulama accepted they are about inheritance..
Source 2
al-Baghawi’s Ma’alim al-Tanzil, Vol. 5, pg. 218 (al-Hasan al-Basri)
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The verse that Fatima (peace be upon her) presented to Abu Bakr sunni ulama accepted they are about inheritance..
Source 1
Tafsir al-Qurtubi, Vol. 13, pg. 410 (Mujahid, Qatadah)
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When Syeda Sideeqa Tahira Raziya Marziya (SA) said these verses to abu bakar (Jamaat mukhalifeen tell us they were not about the inheritance)
Fakhr al-Din al-Razi mentions in his Tafsir al-Razi Vol. 11, pg. 156 regarding verse (19:6) Surat Maryam:
وثالثها: يرثني المال ويرث من آل يعقوب النبوة وهو قول السدي ومجاهد والشعبي وروي أيضاً عن ابن عباس والحسن والضحاك.
The third: ‘Inherit material possessions and inherit Prophethood from children of Yaqub, this is the statement of al-Siddi, Mujahid, al-Sha’bi and also narrated by Ibn Abbas, al-Hasan (al-Basri) and al-Dhahak.’
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Ibn Sa'ad in his Tabaqat al-Kubra. Vol. 2, pg. 241:
أَخْبَرَنَا 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 عبد المطلب بطلب مِيرَاثَهُ. وَجَاءَ مَعَهُمَا عَلِيُّ. فَقَالَ أَبُو بَكْرٍ: قَالَ رَسُولُ اللَّهِ: لا نُورَثُ. مَا تَرَكْنَا صَدَقَةٌ. وَمَا كَانَ النَّبِيُّ يَعُولُ فَعَلَيَّ. فَقَالَ علي: وَرِثَ سُلَيْمانُ داوُدَ وقال زكرياء يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ. قَالَ أَبُو بَكْرٍ: هُوَ هَكَذَا وَأَنْتَ وَاللَّهِ تَعْلَمُ مِثْلَمَا أَعْلَمُ. فَقَالَ عَلِيٌّ: هَذَا كِتَابُ اللَّهِ يَنْطِقُ! فَسَكَتُوا وَانْصَرَفُوا]
Muhammad bin Umar informed us. Hisham bin Sa'd narrated to me from Abbas bin Abdullah bin Ma'bad, from Ja'far al-Sadiq (as), who said.:
“Fatima came to Abu Bakr and demanded her share in the inheritance. Al-Abbas b. ‘Abd al-Muttalib came to him and demanded his share in the inheritance, and ‘Ali came with them. Thereupon Abu Bakr said: ‘The Apostle of Allah said: ‘We leave no inheritance, what we leave behind us is sadaqah.’ I shall make provisions for those for whom the Prophet had made.’ On this ‘Ali said: ﴾Sulayman inherited Dawud﴿ (27:16) and Zakariya said: ﴾So that he may be my heir and the heir of the children of Ya’qub﴿ (19:6) Abu Bakr said: ‘This is as this is. By Allah! You know it as I know.’ Thereupon Ali said: ‘This is the book of Allah that speaks.’ Then they became quiet and retired.”
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🍁According to Fakhr al-Din al-Razi, the answer to the issue above was that Fatima (as) was pleased with the words of Abu Bakr, and there was a consensus upon his correctness, rendering the question void. We read in his Tafsir al-Kabir Vol. 5, pg. 171, regarding verse (4:11) An-Nisaa':
أن المحتاج إلى معرفة هذه المسألة ما كان إلا فاطمة وعلي والعباس وهؤلاء كانوا من أكابر الزهاد والعلماء وأهل الدين، وأما أبو بكر فإنه ما كان محتاجاً إلى معرفة هذه المسألة البتة، لأنه ما كان يخطر بباله أن يرث من الرسول عليه الصلاة والسلام فكيف يليق بالرسول عليه الصلاة والسلام أن يبلغ هذه المسألة إلى من لا حاجة به إليها ولا يبلغها إلى من له إلى معرفتها أشد الحاجة. والجواب: أن فاطمة عليها السلام رضيت بقول أبي بكر بعد هذه المناظرة، وانعقد الإجماع على صحة ما ذهب إليه أبو بكر فسقط هذا السؤال والله أعلم.
The ones who were in need of knowing this matter were none other than Fatima, Ali, and al-Abbas. These individuals were among the most devout ascetics, scholars, and people of piety. As for Abu Bakr, he had no need to know this matter at all, as it never occurred to him that he would inherit from the Prophet (saw). So how could it be appropriate for the Prophet to convey this matter to someone who had no need for it, while not conveying it to those who had the most urgent need to know it?
The response: Fatima, (as) accepted Abu Bakr’s statement after this debate, and consensus was established on the correctness of Abu Bakr’s stance. Thus, this question is no longer valid, and Allah knows best.
It is evident that the response Fakhr al-Razi provides to this objection lacks a solid foundation, as the evidence clearly demonstrates that Fatima (sa) was not pleased with Abu Bakr in any way. She was angry with him, refused to speak to him, and- as a form of protest- did not allow him to attend her funeral. More details on this will be presented later. Despite this, he fails to address the core question: how did no one else know?
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In Tafsir al-Tabari. Vol. 11, pg. 193 - 194 it mentions Mujahid, Ibn Abbas, and Ibn Jurayj to hold the opinion that 'the near relatives' (al-Qurba) refers to the Ahl al-Bayt (as). It is also recorded that Imam Zayn al-'Abideen (as) said:
عن [أبي الديلمِ] قال: قال علىُّ بنُ الحسينِ رحمةُ اللَّهِ عليه لرجلٍ مِن أهلِ الشأْمِ: أما قرَأْتَ فى "الأنفال": ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمسه وَلِلرسولِ﴾ الآيةَ؟ قال: نعم. قال: فإنكم لأنتم هم؟ قال: نعم.
[Abu al-Dilam] said: Ali ibn al-Husayn (as) said to a man from the people of Sham: "Have you not read the verse in Surah Al-Anfal {8:41}? He said: "Yes, are you from them?". He (Ali) said: "Yes."
This is also evident from the Prophet’s own actions, as he would give those tribes their khums as read in Sunan Abi Dawud 2980:
Narrated Jubair b. Mu'tim: On the day of Khaibar the Messenger of Allah (ﷺ) divided the portion to his relatives among the Banu Hashim and Banu 'Abd al-Muttalib, and omitted Banu Nawfal and Banu 'Abd Shams. So I and 'Uthman b. 'Affan went to the Prophet (ﷺ) and we said: Messenger of Allah, these are Banu Hashim whose superiority we do not deny because if the position in which Allah has placed you in relation to them ; but tell us about Banu 'Abd al-Muttalib to whom you have given something while omitting us though our relationship is the same as theirs. The Messenger of Allah (ﷺ) said: There is no distinction between us and Banu 'Abd al-Muttalib in pre-Islamic days and in Islam. We and they are one, and he (ﷺ) intertwined his fingers.
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Al-Tabari in Tarikh al-Tabari. Vol. 8, pg. 127 (Arabic):
The Messenger of God besieged the people of Khaybar in their two fortresses of al-Watīh and al-Sulālim. Finally, when they were certain that they would perish, they asked him to banish them and spare their lives, which he did. The Messenger of God had already taken all the property-al-Shiqq, Națāh, al-Katībah, and all their fortresses-except what belonged to those two fortresses. When the people of Fadak heard of what they had done, they sent word to the Messenger of God, asking him to banish them and spare their lives, and they would leave him their property; and he did so. Among the men who mediated between them and the Messenger of God in the matter was Muhayyişah b. Mas'ūd, a member of the Banū Harithah. When the people of Khaybar surrendered on these terms, they asked the Messenger of God to employ them on the properties for a half share. They said, "We know more about them than you and are better cultivators of them." So the Messenger of God made peace with them for a half share, provided that "if we want to make you leave, we may." The people of Fadak made peace with him on similar terms. Khaybar became the booty (fay') of the Muslims; Fadak belonged exclusively to the Messenger of God, because the Muslims had not attacked its people with horses or camels.
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We read in Musnad Ahmad b. Hanbal. Vol. 1, pg. 545, Hadith # 883:
883 - حَدَّثَنَا أَسْوَدُ بْنُ عَامِرٍ، حَدَّثَنَا شَرِيكٌ، عَنِ الْأَعْمَشِ، عَنِ الْمِنْهَالِ، عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ الْأَسَدِيِّ، عَنْ عَلِيٍّ قَالَ: لَمَّا نَزَلَتْ هَذِهِ الآيَةُ: {وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ} [الشعراء: 214]، قَالَ: جَمَعَ النَّبِيُّ صلى الله عليه وسلم مِنْ أَهْلِ بَيْتِهِ، فَاجْتَمَعَ ثَلاثُونَ، فَأَكَلُوا وَشَرِبُوا، قَالَ: فَقَالَ لَهُمْ: " مَنْ يَضْمَنُ عَنِّي دَيْنِي وَمَوَاعِيدِي، وَيَكُونُ مَعِي فِي الْجَنَّةِ، وَيَكُونُ خَلِيفَتِي فِي أَهْلِي؟ " فَقَالَ: رَجُلٌ - لَمْ يُسَمِّهِ شَرِيكٌ - يَا رَسُولَ اللهِ، أَنْتَ كُنْتَ بَحْرًا، مَنْ يَقُومُ بِهَذَا؟! قَالَ: ثُمَّ قَالَ لِآَخَرٍ، قَالَ: فَعَرَضَ ذَلِكَ عَلَى أَهْلِ بَيْتِهِ، فَقَالَ عَلِيٌّ: أَنَا
Aswad b. ‘Āmir narrated to us, saying: Sharīk narrated from al-A‘mash, from al-Minhāl, from ‘Abbād b. ‘Abdullah al-Asadī, from Ali who said:
When this verse was revealed: {And warn your closest kindred} [Al-Shu‘arā’: 214], the Prophet (peace be upon him) gathered his family. Thirty gathered, ate, and drank. He said to them: "Who will take on my debts and promises and be with me in Paradise, and be my successor among my family?" A man - Sharik did not name him - said, "O Messenger of Allah, you were an ocean; who can take this on?" Then he asked another. He then presented this to his family, and Ali said, "I will."
In some tradition, the following variant can be read:
لا يقضي عني ديني إلا أنا أو علي
“No one legislates my religious duties except me or Ali (AS).”
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Wasi of the Prophet ali as
We read in al-Nisa’i’s Khasais Ali pg. 64 - 65, Hadith # 62:
أخبرنا الفضل بن سهل، قال: حدثني ابن عفان بن مسلم، قال: حدثنا أبو عوانة، عن عثمان بن المغيرة، عن أبي صادق، عن ربيعة بن ماجد: أن رجلاً قال لعلي بن أبي طالب رضي الله عنه: يا أمير المؤمنين! لم ورثت دون أعمامك؟ قال: جمع رسول الله صلى الله عليه وسلم بني عبد المطلب فصنع لهم مداً من الطعام، فأكلوا حتى شبعوا، وبقي الطعام كما هو، كأنه لم يمس، ثم دعا بغمر فشربوا حتى رووا، وبقي الشراب كأنه لم يمس أو لم يشرب. فقال: يا بني عبد المطلب إني بعثت إليكم خاصة، وإلى الناس عامة، وقد رأيتم من هذه الآية ما قد رأيتم، وأيكم يبايعني على أن يكون أخي وصاحبي ووارثي؟ فلم يقم إليه أحد، فقمت إليه، وكنت أصغر القوم، فقال: اجلس، ثم قال: (ثلاث مرات كل ذلك أقوم إليه) فيقول: اجلس. حتى كان في الثالثة ضرب بيده على يدي. ثم قال: فبذلك ورثت ابن عمي دون عمي.
Al-Fadl b. Sahl narrated to us, he said: Ibn Affan b. Muslim narrated to us, he said: Abu Awanah narrated to us from Uthman b. al-Mughira, from Abu Sadiq, from Rabi'ah b. Majid, who said:
A man said to ‘Ali b. Abi Talib (SAW): “O Commander of the Faithful! Why did you inherit instead of your uncles?” He said: "The Messenger of Allah (SAW) gathered the Banu Abd al-Muttalib, and he prepared for them a measure of food. They ate until they were full, and the food remained as it was, as if it had not been touched. Then he brought a drink, and they drank until they were satisfied, and the drink remained as if it had not been consumed. He then said: 'O Banu Abd al-Muttalib! I was sent to you specifically, and to the people generally, and you have seen what you have seen from this miracle. Which of you will give me his pledge to be my brother, companion, and heir?' No one stood up, so I stood up, and I was the youngest among them. He said: 'Sit down.' Then he said this three times, each time I stood up, and he would say: 'Sit down.' Until on the third time, he struck my hand with his hand. He then said: 'And with that, I inherited from my cousin instead of my uncles.'"
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Subhanallah they Even say only one testimony of Sahaba is acceptable ,Ibn Hajar al-’Asqalani goes further to say in his Fath al-Bari. Vol. 7, pg. 376:
وفيه قبول خبر الواحد العدل من الصحابة ولو جر ذلك نفعا لنفسه؛ لأن أبا بكر لم يلتمس من جابر شاهدًا على صحة دعواه
This proves that the single testimony of Sahaba is acceptable, even if that is in their own benefit because Abu Bakr did not ask Jabir for any other witnesses to prove his claim.
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Sunni fiqh allows to act on single testimonies..
This is why the scholars of Ahl al-Sunnah have ruled as Ibn al-Qayyim al-Jawzi said im I'lam al-Muwqi’in, Vol 2. pg. 186:
بل الحق أن الشاهد الواحد إذا ظهر صدقه حكم بشهادته وحده وقد أجاز النبي -صلى الله عليه وسلم- شهادة الشاهد الواحد لأبي قتادة بقتل المشرك ودفع إليه سلبه بشهادته وحده، ولم يحلف أبا قتادة فجعله بينة تامة، وأجاز شهادة خزيمة بن ثابت وحده بمبايعته -صلى الله عليه وسلم- الأعرابي وجعل شهادته بشهادتين لما استندت إلى تصديقه بالرسالة المتضمنة تصديقه في كل ما يخبر به فإذا شهد المسلمون بأنه صادق في خبره عن الله فبطريق الأولى يشهدون أنه صادق عن رجل من أمته، ولهذا كان من تراجم بعض الأئمة على حديثه الحكم بشهادة الشاهد الواحد إذا عرف صدقه
It is established that when a single witness appears and his truthfulness is evident, his testimony alone is accepted. The Prophet of Allah permitted the testimony of a single witness for Abu Qatadah regarding the killing of the polytheist and the return of his belongings solely based on his testimony alone, without requiring Abu Qatadah to take an oath. This made it a clear evidence. He also permitted the testimony of Khuzaymah ibn Thabit alone regarding his allegiance to the Bedouin, and his testimony was considered equivalent to two testimonies because it was based on his credibility, which was confirmed by the message containing his credibility in everything he reported. Therefore, when Muslims testify to his truthfulness in his report about Allah, they testify that he is truthful about a man from his nation. This is why some of the scholars have characterized his narration as: 'Ruling by the testimony of a single witness if his truthfulness is known
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Umm Ayman (ra) was the servant of Rasulullah (saw) as stated by al-Dhahabi in his Siyar A'lam al-Nubala, Vol. 2, pg. 223. She had a status so lofty and high, the Prophet (saw) used to say she’s a woman of paradise.
So that proves she can't be a lair nazubillah
So that means the testimony she gives for fadak is true and abu bakar was on batil..
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Ibn Asakir’s Tarikh Dimashq, Vol. 4, pg. 303:
فقال رسول الله، صلى الله عليه وسلم: من سره أن يتزوج امرأة من أهل الجنة فليتزوج أم أيمن
Rasulullah (s) said: ‘Whoever wishes to marry a woman of paradise should marry Umm Ayman’.
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The Prophet gave the land of Fadak to Fatima al-Zahra (as) under the order of Allah. This is proven from the following authority works of Ahl al-Sunnah:
Shawahid al-Tanzil. Vol. 1, pg. 338 - 441 by al-Hasakani
Musnad Abu Ya'la. Vol. 2, pg. 234, Hadith # 1075.
Tafsir Durr al-Manthur, Vol. 5, pg. 273 - 274 by al-Suyuti:
وَأخرج الْبَزَّار وَأَبُو يعلى وَابْن أبي حَاتِم وَابْن مرْدَوَيْه عَن أبي سعيد الْخُدْرِيّ رَضِي الله عَنهُ قَالَ: لما نزلت هَذِه الْآيَة {وَآت ذَا الْقُرْبَى حَقه} دَعَا رَسُول الله صلى الله عَلَيْهِ وَسلم فَاطِمَة فَأَعْطَاهَا فدك
Abu Sa’eed al-Khudri and Abdullah Ibn Abbas narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima al-Zahra (as) and gifted the land of Fadak to her.
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The Prophet gave the land of Fadak to Fatima al-Zahra (as) under the order of Allah. This is proven from the following authority works of Ahl al-Sunnah:
Shawahid al-Tanzil. Vol. 1, pg. 338 - 441 by al-Hasakani
Musnad Abu Ya'la. Vol. 2, pg. 234, Hadith # 1075.
Tafsir Durr al-Manthur, Vol. 5, pg. 273 - 274 by al-Suyuti:
وَأخرج الْبَزَّار وَأَبُو يعلى وَابْن أبي حَاتِم وَابْن مرْدَوَيْه عَن أبي سعيد الْخُدْرِيّ رَضِي الله عَنهُ قَالَ: لما نزلت هَذِه الْآيَة {وَآت ذَا الْقُرْبَى حَقه} دَعَا رَسُول الله صلى الله عَلَيْهِ وَسلم فَاطِمَة فَأَعْطَاهَا فدك
Abu Sa’eed al-Khudri and Abdullah Ibn Abbas narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima al-Zahra (as) and gifted the land of Fadak to her.
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The Prophet gave the land of Fadak to Fatima al-Zahra (as) under the order of Allah. This is proven from the following authority works of Ahl al-Sunnah:
Shawahid al-Tanzil. Vol. 1, pg. 338 - 441 by al-Hasakani
Musnad Abu Ya'la. Vol. 2, pg. 234, Hadith # 1075.
Tafsir Durr al-Manthur, Vol. 5, pg. 273 - 274 by al-Suyuti:
وَأخرج الْبَزَّار وَأَبُو يعلى وَابْن أبي حَاتِم وَابْن مرْدَوَيْه عَن أبي سعيد الْخُدْرِيّ رَضِي الله عَنهُ قَالَ: لما نزلت هَذِه الْآيَة {وَآت ذَا الْقُرْبَى حَقه} دَعَا رَسُول الله صلى الله عَلَيْهِ وَسلم فَاطِمَة فَأَعْطَاهَا فدك
Abu Sa’eed al-Khudri and Abdullah Ibn Abbas narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima al-Zahra (as) and gifted the land of Fadak to her.
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Ibn Hajar al-Makki in his Sawaiq al-Muhriqa, pg. 93 defends Abu Bakr as follows:
ودعواها أَنه صلى الله عَلَيْهِ وَسلم نحلهَا فدك لم تأت عَلَيْهَا بِبَيِّنَة إِلَّا بعلي وَأم أَيمن فَلم يكمل نِصَاب الْبَيِّنَة على أَن فِي قبُول شَهَادَة الزَّوْج لزوجته خلافًا بَين الْعلمَاء وَعدم حكمه بِشَاهِد وَيَمِين وَإِمَّا لعِلَّة كَونه مِمَّن لَا يرَاهُ ككثيرين من الْعلمَاء أَو أَنَّهَا لم تطلب الْحلف مَعَ من شهد لَهَا وزعمهم أَن الْحسن وَالْحُسَيْن وَأم كُلْثُوم شهدُوا لَهَا بَاطِل على أَن شَهَادَة الْفَرْع وَالصَّغِير غير مَقْبُولَة
In respect of the claim made by Fatima that Rasulullah (saw) had given Fadak to her, she could not present any witness in her favor apart from ‘Ali and Umm Ayman, thus the criteria for witness numbers was not met. Moreover there are differences amongst the scholars as to whether a husband can testify in favor of a claim made by his wife. It can also be said that Fatima did not ask her witnesses to make a claim on oath. As for Hassan, Husayn and Umm Kulthoom testifying in support of Fatima’s claim, is incorrect, because the testimony of offspring or underage children is unacceptable.
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Ibn Hazm notably mentions the narrations about it in his al-Muhalla Vol 8 pg. 506:
وروي : أن علي بن أبي طالب - به شهد - لفاطمة - رضي الله عنها - عند أبي بكر الصديق له ومعه أم أيمن فقال له أبو بكر: لو شهد معك رجل أو امرأة أخرى لقضيت لهـا بذلك.
It has been narrated that Ali b. Abi Talib (as) bore witness for Fatima (sa) before Abu Bakr and with him also Umm Ayman. Then Abu Bakr said to him: "If another man bears witness with you or another woman, I will accept it.”
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Futuh al-Buldan pg. 26:
وحدثنا عبد الله بن ميمون المكتب، قال: أخبرنا الفضيل بن عياض، عن مالك بن جعونة، عن أبيه، قال: قالت فاطمة لأبي بكر: إن رسول الله ﷺ جعل لي فدك، فأعطني إياها. وشهد لها علي بن أبي طالب، فسألها شاهداً آخر، فشهدت لها أم أيمن، فقال: قد علمتِ يا بنت رسول الله أنه لا تجوز إلا شهادة رجلين أو رجل وامرأتين، فانصرفت.
Abdullah b. Maymun al-Maktab narrated to us, saying: al-Fudhayl b. Iyad informed us, from Malik b. Ja'wanah, from his father, who said: Fatima said to Abu Bakr, "The Messenger of Allah ﷺ assigned Fadak to me, so give it to me." Ali b. Abi Talib testified for her, but he [Abu Bakr] asked her for another witness. Umm Ayman then testified for her. He replied, "I am aware, O daughter of the Messenger of Allah, that the testimony of only two men or one man and two women is valid." So, she left.
وحدثني رَوْح الكرابيسي قال حدثنا زيد بن الحباب قال أخبرنا خالد بن طهمان عن رجل حسبه روح جعفر بن محمد أن فاطمة قالت لأبي بكر الصديق أعطني فدك فقد جعلها رسول الله لي فسألها البينة، فجاءت بام أيمن ورباح مولى النبي ﷺ فشهدا لها بذلك فقال : ان هذا الامر لا تجوز فيه إلا شهادة رجل وامرأتين
Rawh al-Karabisi narrated to me, he said: Zayd b. al-Habbab informed us, he said: Khaled ibn Tahman informed us, from man who deemed reliable by Rawh, (that) Ja'far ibn Muhammad: Fatimah said to Abu Bakr al-Siddiq, "Give me my share that the Messenger of Allah allocated for me." He asked her for evidence, so she brought Umm Ayman and Rabaah, a freed slave of the Prophet, as witnesses. They testified to that. He said, "In this matter, the testimony of a man and two women is not permissible."
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Al-Baladhuri's Ansab al-Ashraf, Vol. 10, pg. 79:
المدائني عن سعيد بن خالد مولى خزاعة عن موسى بن عقبة قال: دخلت فاطمة على أبي بكر حين بويع فقالت: ان أم أيمن، ورباح يشهدان لي أن رسول الله صلى الله عليه وسلم أعطاني فدك فقال: والله ما خلق الله أحب إلي من أبيك، لوددت أن القيامة قامت يوم مات، ولئن تفتقر عائشة أحب إلي من أن تفتقري، أفتريني أعطي الأسود والأحمر حقوقهم وأظلمك وأنت ابنة رسول الله صلى الله عليه وسلم، إن هذا المال إنما كان للمسلمين فحمل منه أبوك الراجل وينفقه في السبيل، فأنا إليه بما وليه أبوك، قالت: والله لا أكلمك قال: والله لا أهجرك. قالت والله لأدعون الله عليك، قال: لأدعون الله لك.
Narrated Al-Mada'ini from Sa'eed ibn Khalid, servant of Khuza'a from Musa ibn Uqba who said: Fatima (s) entered upon Abu Bakr when he was paid allegiance, and she said: "Umm Ayman and Rabah bear witness for me that the Messenger of Allah (SAW) gave me the Fadak." Abu Bakr said: “By Allah! There is no one more dear to me than your father, I wished the Judgment Day had happened in the day that he passed away, I prefer ‘Aisha to encounter poverty rather than your poverty, do you think I give every red and black their rights and I oppress you, while you are the daughter of the Messenger of Allah (saw)? This wealth is for the Muslims. Your father used to appoint people over it and spent it for charity. I will do with it what your father did.” Fatima (as) replied: "By Allah! I will not speak to you!" He said: "By Allah! I will not leave speaking with you." She said: "By Allah! I will pray to Allah against you." He said: "But I will pray to Allah for you."
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We shall now go forth to mention the reports that discuss this incident from the books of omari's, to understand the details and significance behind Abu Bakr's debate with Fatima.
In one of the most authoritative historical texts, Ibn Shabbah's Tarikh al-Medina Vol. 1, pg. 124, Report # 554 the following is recorded:
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: حَدَّثَنَا فُضَيْلُ بْنُ مَرْزُوقٍ قَالَ: حَدَّثَنِي النُّمَيْرِيُّ بْنُ حسان قَالَ: قُلْتُ لِزَيْدِ بْنِ عَلِيٍّ رَحْمَةُ اللَّهِ عَلَيْهِ: وَأَنَا أُرِيدُ أَنْ أُهَجِّنَ أَمْرَ أَبِي بَكْرٍ: إِنَّ أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ انْتَزَعَ مِنْ فَاطِمَةَ رَضِيَ اللَّهُ عَنْهَا فَدَكَ. فَقَالَ: إِنَّ أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ كَانَ رَجُلًا رَحِيمًا، وَكَانَ يَكْرَهُ أَنْ يُغَيِّرَ شَيْئًا تَرَكَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَتَتْهُ فَاطِمَةُ رَضِيَ اللَّهُ عَنْهَا فَقَالَتْ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْطَانِي فَدَكَ فَقَالَ لَهَا: هَلْ لَكِ عَلَى هَذَا بَيِّنَةٌ؟ فَجَاءَتْ بِعَلِيٍّ رَضِيَ اللَّهُ عَنْهُ فَشَهِدَ لَهَا، ثُمَّ جَاءَتْ بِأُمِّ أَيْمَنَ فَقَالَتْ: أَلَيْسَ تَشْهَدُ أَنِّي مِنْ أَهْلِ الْجَنَّةِ؟ قَالَ: بَلَى، قَالَ أَبُو أَحْمَدَ: يَعْنِي أَنَّهَا قَالَتْ ذَاكَ لِأَبِي بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَتْ: فَأَشْهَدُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْطَاهَا فَدَكَ فَقَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: فَبِرَجُلٍ وَامْرَأَةٍ تَسْتَحِقِّينَهَا، أَوْ تَسْتَحِقِّينَ، بِهَا الْقَضِيَّةَ؟ قَالَ زَيْدُ بْنُ عَلِيٍّ: وَايْمُ اللَّهِ، لَوْ رَجَعَ الْأَمْرُ إِلَيَّ لَقَضَيْتُ فِيهَا بِقَضَاءِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ
Muhammad b. Abdullah b. al-Zubayr from Fudhayl b. Marzuq from al-Numayri b. Hissan who said: I said to Zayd b. Ali and I wanted to know the truth about Abu Bakr, so I said: Abu Bakr took away Fadak, from Fatima (sa). He said: Abu Bakr was a merciful man and he disliked to change the way the Prophet (saw) used to do things, then Fatima (sa) came to him and said: "The Messenger of Allah (saw) gave me the Fadak." So he said: "Do you have witnesses for this?" So she brought Ali (as) and he bore witness for her. Then she brought Umm Ayman and she said: "Don’t you bear witness that I am of the people of Paradise?" Abu Bakr said: "Yes." Abu Ahmad said: It means that she said it to Abi Bakr and Umar. The she (i.e. Umm Ayman) said: "So I bear witness that the Prophet (saw) gave her the Fadak.” Abu Bakr said: "With the testimony of a man and woman you cannot win this." Zayd said: "By Allah (swt)! If the judgment returned to me I would have judged the same way Abu Bakr did."
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Narrated Ibn Umar: We did not become full after eating until we conquered Khaybar.
The estates of Fadak and Khaybar played a crucial role in providing financial stability for the Islamic State. The wealth generated from these lands was so significant that the Prophet (saw) used it to fund military expenditures, which are typically the largest area of government spending. This highlights the immense economic value of Fadak.
Abu Bakr al-Jawahri records the words of Abu Bakr when he confiscates it from Fatima (as) in his Kitab al-Saqifa wal-Fadak, pg. 192 - 193:
وإنما كان مالا من أموال المسلمين يحمل النبي به الرجال وينفقه في سبيل الله
It (i.e. Fadak) was, in fact, wealth from the Muslims, which the Prophet (saw) used to equip men and spend in the way of Allah.
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Fadak was originally a land inhabited by Jews who made their living by farming date orchards. Historians have mentioned that this land was named after Fadak b. Ham, who was the first to inhabit this place. This was mentioned by Yaqut al-Hamawi in his Mu'jam al-Buldan, Vol. 4, pg. 273.
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