ABU BAKR VERSUS FATIMA
(A)
Fatima-the only surviving child of the Prophet, his most beloved-
claimed inheritance of the property which could be apportioned to her in
the lands of Medina and in Khaibar, as also Fadak, which having been
acquired without the use of force, the Prophet had given her for her
maintenance, in accordance with the commands of Allah. [1]
Yet,
Fadak became an arena for political games when Abu Bakr refused to
transfer it to Fatima. It is appropriate here to speak about Fadak
before clarifying the corresponding events which occurred in its
regard:
Fadak
was a village located at a two-day walking distance from Medina.
Apparently, it was inhabited by Jews who refused to submit to Islam at
the beginning, but when the later realized the might of the Muslims,
especially after they, led by Ali Ibn Abu Talib conquered Khaibar, the
Jews decided to yield to the Messenger of Allah without fighting.
So he took possession of the village.
The
village was valued at 100,000 dirhams by Umar's appraisers when he
expelled its inhabitants to Syria. Umar took possession of the village
and paid half of the price to the Jews.
Fadak Becomes the
Prophet's Personal Property
Since the reason that
motivated the inhabitants of Fadak to transfer its possession to Allah's
Messenger was fear of the Muslims after they had conquered Khaibar, this
property became the sole possession of the Prophet. This conforms to
Allah's decree in the Holy Quran:
"What Allah has bestowed on His Apostle
(and taken away) from them for this (which) ye made no expedition with
either calvary or camelry: But Allah gives power to His Apostles over
any He pleases: and Allah Has power over all things."
(59: 6)
There
was no dispute between the Muslims that Fadak belonged to the Prophet
(S); rather, the disagreement was related to how much Fadak had the Jews
granted him as part of the peace settlement. Thus, it is strange to hear
Abu Bakr narrate a tradition from the Prophet saying:
"We the group of Prophets do not inherit,
nor are we inherited; what we leave is for alms!!"
Because,
had the Prophet actually said so (which is doubted), how did Abu Bakr
understand from this saying that Fadak did not belong to him. There is
clear contradiction in Abu Bakr's arguments.
Therefore, after realizing beyond doubt that Fadak was the personal
property of Allah's Messenger (S), it is appropriate to inquire as to
what he did with it? But the answer is clear. He granted it to Fatima
(A) before his death. In other words, Fadak became the personal
property of Lady Fatima Zahra (A). Moreover, it is not for anyone to
object to the Prophet for granting his own property to any person he
wished-including his daughter.
Moreover, the following factors can be cited as proofs that the Prophet
(S) granted Fadak to his noble daughter (A):
1.
Fatima's saying to Imam Ali (A):
"This is Ibn Abu Quhafa snatching away my
father's grant to me."
2.
Fatima Zahra's saying to Abu Bakr
"Surely
Fadak was granted to me by my father, the Messenger of Allah (S)."
Especially in light of the fact that her infallibility prevents her from
uttering falsehood or from demanding that which does not belong to her.
3. Ali
(A), the infallible Imam, would not allow his wife to demand something,
which did not belong to her.
4. Imam
Ali (A) wrote in his letter to Uthman Ibn Hunaif:
"Yes! Fadak was the only land from that
which was under the heavens, in our hands; but the inclinations of
certain men lusted for it and the souls of others relinquished it."
Hence,
had it been part of the Prophet's inheritance, he (A) would not have
said that it belonged to them (Ali and Fatima).
5. Imam
Ali (A) together with Um Ayman testified to the fact that Allah's
Messenger (S) granted it to Lady Fatima Zahra (A), when Abu Bakr
requested Fatima to summon witnesses that he (S)granted it to her.
Yet,
despite these undisputable proofs, Abu Bakr denied Fatima possession of
Fadak and brought the following as proof of the correctness of his
action:
1.
According to Abu Bakr, Fadak did not belong to the Messenger of Allah;
it rather was the property of all Muslims.
2.
Besides, according to Abu Bakr, even if it belonged to the Prophet of
Allah, he had heard him saying:
"We the group
of prophets do not inherit nor are we
inherited."
3. Abu
Hurairah narrated that the Prophet said:
"My inheritance is not to be divided after
me, even if it is one dinar or dirham. That which I leave is alms, save
what is to maintain my wives and dependents."
However,
when these hypothetical points made by Abu Bakr are put on the board of
discussion, free from ideological or emotional prejudgments, and far
from blind sanctification of the early followers of Islam, we can record
the following points against them:
1. It is
true that he denied the Prophet's ownership of Fadak, but all the
Muslims--whether early Muslims or now-a-days-unanimously agree that
Fadak was the sole possession of Allah's Prophet (S) This fact is also
supported by the Quranic verse which we have already mentioned.
Therefore, Abu Bakr's claim is invalidated Łor being a mere endeavor to
null the effect of the Quran.
2. Abu
Bakr's claim that he heard the Prophet of Allah (S) say:
"We the group of prophets do not inherit,
nor are we inherited; what we leave is for alms,"
can be
disputed as follows:
A. This
narration is irrelevant regarding this issue; because we have already
stated that Fadak was a grant from the Prophet (S) to his daughter
before he died. So it is inappropriate to quote a narration related to
the issue of inheritance with the purpose of denying Lady Fatima (A) her
property.
B. This
narration was only reported by one man--who is Abu Bakr, himself--and
since the Holy Quran stated a general rule concerning inheritance, the
Prophets and their heirs are included in this rule. So Abu Bakr's claim
cannot be taken as proof versus the Holy Quran, nor can it be proof for
excluding the prophets and their families from the Quranic rule.
C. Yet,
the real reasons which provoke Abu Bakr and his followers to deprive
Fatima Zahra (A) from her own property, despite the fact that the
Prophet (S) said:
"Fatima
is part of me, he who loves her loves me , and he who angers her angers
me, "'
had more
dangerous and implicit motives behind them, and were directly related to
the political events of that time.
3. As
for Abu Hurairah's narration; it is sufficient for us to keep in mind
that he was famous for forging Prophetic traditions. Even he, himself,
admitted this; and anyone wishing to study more about his life, should
refer to Sheikh al-Madhirah - Abu Hurairah Dowsi, written by Mahmoud Abu
Raieh.
The Real Motives Which
Lead Abu Bakr to Usurp Fadak from Fatima
The
history books at hand need thorough examination and revision, for they
have been recorded according to the wishes and satisfactions of despotic
rulers throughout history. In view of this, and in light of the fact
that Lady Fatima Zahra (A) was a strong supporter of her husband in his
quest to regain Caliphate, and that her views were proof that the
followers of Imam Ali(A) can use it to easily verify his claims
against Abu Bakr; we can easily understand how Abu Bakr was successful
in depriving Lady Fatima Zahra (A) of her rights, and how his moves
corresponded to his adopted political thinking. So, not only was Abu
Bakr able to persuade the Muslims to dismiss Fatima's stands as those of
a woman who can be depended upon even in such a secondary issue like
Fadak, but also he aimed at convincing them that since she was not to be
believed in such a matter, she was also to be deserted when it comes to
the most important issue of that time (i.e., Caliphate).
Yet,
there are more motives that can be spotted to have led Abu Bakr to usurp
Fatima Zahra's (A) property. Among them are:
1. Since
Fadak brought large profits to its owners, Ali (A) could use this profit
in his fight against Abu Bakr just as Khadija was able her wealth to use
against the infidels.
2. The
political challenge which Abu Bakr created here, was aimed at proving to
Ali and Lady Fatima Zahra (A) that the nation was not ready to aid them
in an emotional issue in which he was successful in downgrading Ali and
Fatima by controlling and directing the public opinion. Listen to Abu
Bakr as he speaks to the people after Fatima's speech in the Mosque:
"O people!
What is this attentiveness to every
aimless speech?!
Where were these claims at the time of
Allah's Messenger (S)?
He who heard something should say so!
He who witnessed anything should speak
out!
Surely they are (Ali and Fatima, like)
foxes who have no witnesses save their tails!
They instigate every dissension!
And say: Renew (trouble) after it has
cooled down
They seek help from the weak and acquire
support from women
They are like Umme Tahal (a woman who was
a prostitute during the era of ignorance) whose family chose
prostitution for her
Surely if I wish 1 can say a lot; and
had I said (something), would have
revealed (much).
But I will remain silent as long as I am
left alone."
3. Abu
Bakr's drive to deprive Lady Fatima Zahra (A) of her property had
another underlying motive. Had Abu Bakr admitted Fatima's words in
regard to Fadak as undisputable facts, she could also claim her
husband's right to leadership, which would force Abu Bakr to hand it
back to Ali (A)
Ibn
Abil-Hadid said: I asked Ali Ibn Fareqi, a distinguished teacher of
Madrassa-Gharbia, Baghdad: "Was Fatima truthful in making the claim
(regarding Fadak)?"
He
answered: "Yes!"
I said:
"Did Abu Bakr know that she was a truthful woman?"
Again he
answered: "Yes."
I then
asked: "Then why did the Caliph not give that which she was entitled
to back to her?"
At that
moment the teacher smiled and said with great dignity:
"If he had accepted her word on that day
and had returned Fadak to her on account of her being a truthful woman
and without asking for any witnesses, she could very well use this
position for the benefit of her husband on the following day and say:
`My husband, Ali is entitled to the
Caliphate,' and then the Caliph would have been obliged to surrender the
Caliphate to Ali on account of his having acknowledged her to be a
truthful woman. However, in order to obviate any such claim or dispute,
he deprived her of her undisputed right!"
4.
Moreover, there were several emotional factors, which lead Abu Bakr to
refuse Fatima, Khadija's daughter, her rights. Some of these factors
are:
Once,
the Prophet of Allah sent Abu Bakr to the Muslims, during Hajj season,
to recite for them the newly revealed Surah al-Tawbah, but before
reaching his destination AbuBakr was stopped by Ali Ibn Abu Talib who
informed him that the Messenger commanded him to deliver the Surah
himself; because according to the Prophet :
"No-one can take the Messenger's place
save he or someone from him."
This
surely creates a feeling of envy in a man's heart!! A matter, that can
be said to have influenced Abu Bakr himself.
B. When
the Prophet was too ill to lead the prayers, Abu Bakr was asked by his
daughter, Aisha, to do so. But as soon as Allah's Messenger (S) learned
what was going on, he, supported by Imam Ali and Abbas, came out and
removed Abu Bakr and led the prayers himself. The author of 'Fatima Umme
Abiha' says in this regard:
"This
event might have led Abu Bakr to think that Fatima was the one who
informed the Prophet (S) of Abu Bakr's actions, just as Aisha told him
(Abu Bakr) to lead the prayers!!"
C. Aisha,
the Prophet's wife and Abu Bakr's daughter, had uncalled for feelings
towards Fatima and her mother, Khadija.
For
instance, Aisha said:
"Despite the fact that Khadija died three
years before the Prophet married me, I did not have a feeling of envy"
for anyone as much as I had for her. This was because he (the Prophet)
used to mention her name constantly and he was ordered by His Almighty
Lord to give her the good news of a house made of brocade in Paradise.
He also used to slaughter sheep and distribute their meat among her (Khadija's)
friends."
This
undoubtedly led Abu Bakr to join his daughter in her feelings towards
Khadija, her daughter (Fatima) and her son-in-law (Ali (A)).
D. Aisha,
Abu Bakr's daughter was sterile. Yet Khadija (A) was the only wife of
the Prophet who had children that survived. Moreover, that child of
Khadija was Aisha's main adversary, Fatima. So the Messenger of Allah's
descendants would only come from his daughter and her husband, Ali. This
surely was an unwelcomed fact to Aisha and her father, Abu Bakr.
[1]
Man La Yahdharhu al-Faqih. |