Fadak and the Divisions beyond Fadak

Summary:

The ancient ‘date-palm’ garden ‘Fadak’ was planted by the followers of Prophet Musa^-as and is situated near Khaybar, which is about 153 kilometres (95 miles) north of the city of Medina.

The estate of Fadak was presented to Rasool Allah^-saww by the inhabitants of Fadak upon recognising the merits of Rasool Allah^-saww, after the nearby land of Khaybar was conquered by the Prophet^-saww’s army. Rasool Allah^-saww distributed the war booty of Khaybar among general Muslims but withheld Fadak from Muslims, awaiting the Command of Allah^-azwj regarding it.  Upon returning to Medina, the Holy Verse: give to the one with kinship his right [17:26] was revealed and Rasool Allah^-saww acted upon it by gifting the garden of Fadak to his^‑saww daughter Syeda Fatima^‑asws. 

Rasool Allah^-saww explained that the reason for this ‘Mashiya’ (Desire of Allah^-azwj) in endowing Fadak to Syeda Fatima^‑asws was that all of the wealth of Syeda Khajeeda^-asws had been spent on protecting and propagating Islam.  Hence, Fadak was dedicated as a dowry for Syeda Khajeeda^-asws:

ثم ركب رسول الله صلى الله عليه وآله وركب معه الناس، فلما دخل المدينة دخل على فاطمة فقال: يا بنية إن الله قد أفاء على أبيك بفدك، واختصه بها فهي له خاصة دون المسلمين، أفعل بها ما أشاء، وإنه قد كان لامك خديجة على أبيك مهر، وإن أباك قد جعلها لك بذلك وأنحلتكها تكون لك ولولدك بعدك،

Then Rasool-Allah‑^saww rode, and the people rode with him^-saww. When he^-saww entered Al-Medina, he^-saww went to (Syeda) Fatima^asws and said: ‘O daughter^asws! Allah^azwj has bestowed Fadak to your^asws father^-saww, and specialised him^-saww with it, so it is for him^-saww in particular, (and it is) apart from the Muslims.

I^-saww can do with it (Fadak) whatever I^-saww so desire to, and it had been for your^asws mother^as Khadeeja^asws as a dower upon your^asws father^-saww, and that your^asws father^-saww has made it to be for you^asws with that and legalised it for you^asws for it to become for you^asws and for your^asws children after you^asws’ (complete Hadith to follow).[1]

Therefore, Fadak was in the possession of Syeda Fatima for two years during the life-time of Rasool Allah^-saww. (Hadith to follow)[2]

However, soon after the demise of the Holy Prophet^-saww, the first Muslim caliph (Abu Bakr) expelled Syeda Fatima^-asws’s workers from Fadak and declared it to be an estate of general Muslims.  To refute the state ordinance, Syeda Fatima^-asws asked the ruler for the reasons of expelling her farmers from Fadak.  Instead, Syeda^-asws was asked to provide proofs that it belongs to her^-asws.

Syeda^-asws replied, it was in my possession since the life time my father^-saww, so you should be giving proofs that it’s not my estate! Nonetheless, the ruling party insisted upon seeing a proof of ownership of Fadak from Syeda^-asws.  Upon their insistence, Syeda Fatima^‑asws, presented a parchment, in the hand-writing of Rasool Allah^-saww, in which Prophet^-saww had gifted Fadak to Syeda Fatima^-asws! The writing of Rasool Allah^-saww was recognised and accepted by Abu Bakr along with those present among Muslims.  However, at this point the second Muslim caliph (Umar) stepped-in and tore the parchment into pieces and demanded that Syeda Fatima^-asws must produce witnesses for the ownership Fadak.  Thereby, invalidating the Command of Allah^-azwj as executed and written by His Prophet^-saww.

Syeda Fatima^-asws contested again that those who are declared truthful in the Holy Quran are exempt from being asked to prove their truthfulness (via witnesses) as they are deemed truthful by Allah^-azwj in the Quran, by citing Holy Verses, e.g., (33:33).[3].

When the demand to present witnesses persisted, Syeda Fatima^-asws brought Ali^-asws and Umm Ayman-^as to the court of First Muslim Caliph. This was accepted by the first Muslim caliph and he wrote down a document returning Fadak to Syeda^‑asws, but again the second Muslim caliph (Umar) intervened again, like before and tore that document apart and said these witnesses are not acceptable to us.

Finally, a falsely concocted and groundless narration – ascribed to Rasool Allah^-saww was brought forward:

و قال: أوس بن الحدثان، و عائشة، و حفصة يشهدون على رسول الله (صلى الله عليه و آله) أنه قال: إنا معاشر الأنبياء لا نورث، ما تركناه صدقة، و إن عليا زوجها يجر إلى نفسه، و ام أيمن فهي امرأة صالحة، لو كان معها غيرها لنظرنا فيه.

And he said, ‘Aws Bin Al-Hadsaan, and Ayesha, and Hafsa are testifying that Rasool-Allah^‑saww said: ‘We^-as, the group of Prophets^-as do not bequeath (inheritance). What we^-as leave behind is charity’.[4]

This hurriedly put-together narration was clearly against the Holy Quran, so Syeda^-asws presented the followings Holy Verses that showed that Prophets^-as have, indeed, inherited and left inheritance for their descendants:

Syeda Fatima^-asws cited several Quranic Verses that she is also eligible as a heir to inherit her father’s estate, including: And Suleyman inherited Dawood, [27:16], and (When Zakariya^as said: therefore Grant me an heir from You [19:5] Who would inherit me and inherit from the Progeny of Yaqoub, [19:6], and Make them the inheritors [28:5] And to Enable for them in the land, and to Show Pharaoh and Haman and their armies what they used to beware from them [28:6].

None of above Verses were accepted by the ruling party and Syeda Fatima^-asws ’s property was retained by them.

When the truthful (Ahl Al-Bayt^-asws) were blatantly denied, humiliated and falsified by the ruling group and their allies, it was extremely grievous upon them^-asws.  Syeda Fatima^-asws did not cease complaining about Abu Bakr and Umar to Allah^-azwj and left the world upon being angry upon both of them.

This led to a decisive division among the Muslim nation, which continues until today, stemming from Fadak, when the minority (Ahl Al-Bayt^-asws) were denied their^-asws rights by a majority based governing-body.  Very few Sahaba[5], supported the cause of Ali^-asws and Syeda^-asws, whereas the majority of Sahaba sided or kept quiet, desiring the lucrative ‘yield of Fadak’ as they would benefit from it being made a Muslim estate.

The division continued and got worse with time. During the time of third caliph (Usman Ibn Afwan), Fadak was highlighted again – Usman rebuked Ayesha and Hafsa, later Usman bestowed it to his son-in-law (Marwan, see Appendix I). Umar Bin Abdul Aziz (the eighth Umayyad caliph) during his rule, returned Fadak to Descendants of Syeda^-asws, admitting that it was usurped in the first place. The Abbasi Caliph, Haroon Rashid poisoned Musa^‑asws Ibn Jafar^-asws after admitting that it was Syeda Fatima^-asws’s usurped estate (Ahadith to follow).

The more damaging aspect of usurping Fadak, led to Biddah (heresy) and Fitna (conflict) ending up with significant deviations from the real Islam that Prophet Mohammed^-saww left behind.  In those days, those who were vocal about heresy (Biddah) in the religion (such as Abu Dharr Al-Ghifari^‑ra – hadith: the most truthfulness one among Sahaba[6]) were harshly treated and life was made difficult for them (resulting in the exile of Abu Dharr and his death in wilderness).

Ali^-asws Ibn Talib^-asws also raised his voice about the heresy in the religion but was never given any attention (see for example ‘Speech of Amir-ul-Momineen^-asws about the innovations and Fadak – Appendix V).  Consequently, Muslim divisions started multiplying, leading to the assassination of Usman, battle of Jamal (Camel), battle of Safeen and Nahrawan, martyrdom of Ali^-asws, Hassan^-asws and Hussian^-asws.  The never-ending injustices and practices away from the Sunnah of Holy Prophet^-saww gradually became a norm for Muslims rulers – now an embarrassment reflected in the social practices and religious affairs of Muslims as well as their rulers.

Is there any hope of reviving the true Islam by reinstating the Sunnah of Rasool Allah^-saww?

Yes, as per many Ahadith, most Muslims believe that the promised ‘Mehdi^-ajfj’ is going to re-establish the Islam from its foundations, but only those who do not oppose him will benefit!

Therefore, one must develop in-depth knowledge and understanding of Islam before the rising of Imam Mehdi^-ajfj or before embracing death, whichever comes first. Then one realises the truth they will side with him^‑asws and not against him^‑asws.  Thus, Ahadith related to Fadak give us an opportunity to touch up on the neutral and unbiased ground and prepare ourselves so we draw ourself closer to the Truth.

In the following sections, there is a glimpse of how and what led to the divisions among the Muslims, immediately after the demise of the Holy Prophet^-saww ‘the ‘Fadak and the Divisions beyond Fadak’!

Introduction:

We present some Ahadith here for a better understanding of the garden of ‘Fadak’. This is a decisive issue between the followers of Ahl Al-Bayt^-asws and the Sahaba (companions[7]) and needs to be carefully analysed if someone endeavours to side with the truth and to get to the root of the divisions between the Sunnis and Shias.  From a personal note, a great many Muslims have found the truth by looking into the unbiased and details reports on ‘Fadak’, which help in drawing a line between the truthful(s) and the opportunists.

Fadak was gifted to Rasool Allah^-saww:

وَمَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَىٰ مَنْ يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {659:}

And whatever Allah Awarded unto His Rasool from them, so (it is) what you (Muslims) did not make an expedition upon it, neither by horses nor camels, but Allah Empowers His Rasool upon ones He so desires to, and Allah is Able upon all things [59:6] 

Also, Allah^-azwj Says in Sura Anfal:

يَسْأَلُونَكَ عَنِ الْأَنْفَالِ ۖ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ ۖ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ {18:}

They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, therefore fear Allah and reconcile what is between you, and obey Allah and His Rasool if you were Momineen’ [8:1]

و عنه: بإسناده عن علي بن الحسن بن فضال، عن حماد، عن حريز، عن زرارة، عن أبي عبد الله (عليه السلام) قال: قلت له: ما يقول الله: يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ؟ قال: «الأنفال لله و للرسول (صلى الله عليه و آله)، و هي كل أرض جلا أهلها من غير أن يحمل عليها بخيل [و لا رجال‏] و لا ركاب، فهي نفل لله و للرسول (صلى الله عليه و آله)».

And from him, by his chain from Ali Bin Al Hassan Bin Fazal, from Hamad, from Hareyz, from Zurara, from;

‘He (the narrator) says that (I) asked from Abu Abdullah^-asws (Imam Jafar-e-Sadiq^-asws), ‘I said to him^-asws, ‘What is Allah^-azwj Saying: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool [8:1]?’ He^-asws said: ‘The Anfaal is for Allah^-azwj and His^-azwj Rasool^‑saww, and it is every land vacated by its inhabitants from without being attacked upon by cavalry horses, nor men (infantry), nor riders, so it is a spoil for Allah^-azwj and for the Rasool^‑saww’’.[8]

(Note: Anfal is better explained elsewhere, see: http://hubeali.com/articles/Khums.pdf).

الشيخ في (التهذيب): بإسناده، عن علي بن الحسين بن فضال، عن محمد بن علي، عن أبي جميلة، قال: و حدثني محمد بن الحسن، عن أبيه، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله (عليه السلام)، قال: وَ ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْهُمْ فَما أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَ لا رِكابٍ وَ لكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلى مَنْ يَشاءُ، قال: «الفي‏ء ما كان من أموال لم يكن فيها هراقة دم أو قتل، و الأنفال مثل ذلك، هو بمنزلته».

Al-Sheykh, in Al-Tehzeeb, from Ali Bin Al-Husayn Bin Fazaal, from Muhammad Bin Ali, from Abu Jameela, from Muhammad Bin Al-Hassan, from his father, from Abu Jameela, from Muhammad Bin Ali Al-Halby,

‘Abu Abdullah^-asws having said: ‘And whatever Allah Awarded unto His Rasool from them, so (it is) what you (Muslims) did not make an expedition upon it, neither by horses nor camels, but Allah   Empowers His Rasool upon ones He so desires to [59:6], he^-asws said: ‘The ‘Fey’ (الفي‏ء) is what was from the wealth for which neither blood was spilt nor fighting took place, and the ‘Anfaal’ is similar to that, being of the same status’.[9]

After conquering the ‘Fort of Khaybar, Rasool Allah^-saww conquered several other hostile lands which offered little resistance to Islamic army. Here we only present an extract, the complete Hadith is cited in Appendix II.

ثُمَّ لَمْ يَزَلْ رَسُولُ اللَّهِ ص يَفْتَحُ الْحُصُونَ حِصْناً فَحِصْناً وَ يَحُوزُ الْأَمْوَالَ حَتَّى انْتَهَوْا إِلَى حِصْنِ الْوَطِيحِ وَ السَّلَالِمِ وَ كَانَ آخِرَ حُصُونِ خَيْبَرَ افْتَتَحَ وَ حَاصَرَهُمْ رَسُولُ اللَّهِ بِضْعَ عَشَرَ لَيْلَةً.

Then Rasool-Allah^-saww did not cease to conquer fortress after fortress and possess the wealth until they ended up to the fortresses of Al-Wateeh and Al-Salalim, and they were the last of the fortresses of Khaybar. Rasool-Allah^-saww conquered and besieged them in about ten nights.

وَ قَالَ رَسُولُ اللَّهِ ص وَ بَرِئَتْ مِنْكُمْ ذِمَّةُ اللَّهِ وَ ذِمَّةُ رَسُولِهِ إِنْ كَتَمْتُمُونِي شَيْئاً فَصَالَحُوهُ عَلَى ذَلِكَ فَلَمَّا سَمِعَ بِهِمْ أَهْلُ فَدَكَ قَدْ صَنَعُوا مَا صَنَعُوا بَعَثُوا إِلَى رَسُولِ اللَّهِ ص يَسْأَلُونَهُ أَنْ يُسَيِّرَهُمْ‏ وَ يَحْقُنَ دِمَاءَهُمْ وَ يُخَلُّونَ بَيْنَهُ وَ بَيْنَ الْأَمْوَالِ فَفَعَلَ وَ كَانَ مِمَّنْ مَشَى بَيْنَ رَسُولِ اللَّهِ ص وَ بَيْنَهُمْ فِي ذَلِكَ مُحَيَّصَةُ بْنُ مَسْعُودٍ أَحَدُ بَنِي حَارِثَةَ

(Upon arriving at Fadak) And Rasool-Allah^-saww said: ‘And I^-saww am disavowed from you of the responsibility of Allah^-azwj and responsibility of His^-azwj Rasool^-saww so if you are concealing anything from me^-saww, then reconcile upon that’. When the people of Fadak heard of them that they had done what they had done, they sent a message to Rasool-Allah^-saww asking him^‑saww to expel them and save their blood and they would vacate between him^-saww and wealth. He^-saww did so. And from the ones who walked between Rasool-Allah^-saww and them during that was Muheysa Bin Masoud, one of the clan of Haris.

فَلَمَّا نَزَلَ أَهْلُ خَيْبَرَ عَلَى ذَلِكَ سَأَلُوا رَسُولَ اللَّهِ ص أَنْ يُعَامِلَهُمُ الْأَمْوَالَ عَلَى النِّصْفِ وَ قَالُوا نَحْنُ أَعْلَمُ بِهَا مِنْكُمْ وَ أَعْمَرُ لَهَا فَصَالَحَهُمْ رَسُولُ اللَّهِ عَلَى النِّصْفِ عَلَى أَنَّا إِذَا شِئْنَا أَنْ نُخْرِجَكُمْ أَخْرَجْنَاكُمْ وَ صَالَحَهُ أَهْلُ فَدَكَ عَلَى مِثْلِ ذَلِكَ فَكَانَتْ أَمْوَالُ خَيْبَرَ فَيْئاً بَيْنَ الْمُسْلِمِينَ وَ كَانَتْ فَدَكُ خَالِصَةً لِرَسُولِ اللَّهِ ص لِأَنَّهُمْ لَمْ يُوجِفُوا عَلَيْهَا بِخَيْلٍ وَ لَا رِكَابٍ.

When the people of Khaybar descended upon that, they asked Rasool-Allah^-saww that he makes them work upon the hand, and they said, ‘We are more knowing with it than you all are, and working for it’. Rasool-Allah^-saww reconciled them upon the half, upon: ‘Whenever we so desire we can expel you’, and the people of Fadak reconciled upon the like of that. So, the wealth of Khaybar was (distributed) booty between the Muslims, and Fadak in particular was for Rasool-Allah^-saww because they did not attack upon it, neither by horses nor riders. (see the Hadith in Appendix III)[10]

Rasool Allah^-saww wrote a Parchment, gifting Fadak to Syeda^-asws:

قَالَ أَبَانٌ وَ حَدَّثَنِي زُرَارَةُ قَالَ قَالَ الْبَاقِرُ ع‏ انْتَهَى إِلَى بَابِ الْحِصْنِ وَ قَدْ أُغْلِقَ فِي وَجْهِهِ فَاجْتَذَبَهُ اجْتِذَاباً وَ تَتَرَّسَ بِهِ ثُمَّ حَمَلَهُ عَلَى ظَهْرِهِ وَ اقْتَحَمَ الْحِصْنَ اقْتِحَاماً وَ اقْتَحَمَ الْمُسْلِمُونَ وَ الْبَابُ عَلَى ظَهْرِهِ

Aban said, ‘And it is narrated to me by Zurara who said,

‘Al-Baqir^-asws said: ‘He (Ali^-asws) ended up to the door of the fortress and it had been locked in his^-asws face, so he^-asws pulled it off with a pulling and shielded with it. Then carried it upon his^-asws back and broke into the fortress with a breaking, and the Muslims stormed in (stampeding upon the door over the trench) while the door was upon his^-asws back ‘.

قَالَ فَوَ اللَّهِ مَا لَقِيَ عَلِيٌّ مِنَ النَّاسِ تَحْتَ الْبَابِ أَشَدَّ مِمَّا لَقِيَ مِنَ الْبَابِ ثُمَّ رَمَى بِالْبَابِ رَمْياً وَ خَرَجَ الْبَشِيرُ إِلَى رَسُولِ اللَّهِ ص أَنَّ عَلِيّاً ع دَخَلَ الْحِصْنَ فَأَقْبَلَ رَسُولُ اللَّهِ فَخَرَجَ عَلِيٌّ ع يَتَلَقَّاهُ فَقَالَ ص بَلَغَنِي‏ نَبَؤُكَ الْمَشْكُورُ وَ صَنِيعُكَ الْمَذْكُورُ قَدْ رَضِيَ اللَّهُ عَنْكَ فَرَضِيتُ أَنَا عَنْكَ

He^-asws said: ‘By Allah^-azwj! Ali^-asws did not face from the people anything more difficult than what he^-asws faced from the door. Then he^-asws threw the door and a person came out giving good news to Rasool-Allah^-saww, ‘Ali^-asws has entered the fortress!’ Rasool-Allah^-saww came, and Ali^-asws came out (of the fort) and they^-asws both met. He^-saww said: ‘It reached me^-saww that your^-asws news is thanked for and your^-asws doing is mentionable. Allah^-azwj has been Pleased from you^-asws, and I^-saww am pleased from you^-asws’.

فَبَكَى عَلِيٌّ ع فَقَالَ لَهُ مَا يُبْكِيكَ يَا عَلِيُّ فَقَالَ فَرَحاً بِأَنَّ اللَّهَ وَ رَسُولَهُ عَنِّي رَاضِيَانِ

Ali^-asws wept, so he^-saww said to him^-asws: ‘What makes you^-asws cry, O Ali^-asws?’ He^-asws said: ‘Happiness that Allah^-azwj and His^-saww Rasool^-saww are both pleased from me^-asws’.

قَالَ وَ أَخَذَ عَلِيٌّ فِيمَنْ أَخَذَ صَفِيَّةَ بِنْتَ حُيَيٍّ فَدَعَا بِلَالًا فَدَفَعَهَا إِلَيْهِ وَ قَالَ لَهُ لَا تَضَعْهَا إِلَّا فِي يَدَيْ رَسُولِ اللَّهِ ص حَتَّى يَرَى فِيهَا رَأْيَهُ فَأَخْرَجَهَا بِلَالٌ وَ مَرَّ بِهَا إِلَى رَسُولِ اللَّهِ ص عَلَى الْقَتْلَى وَ قَدْ كَادَتْ تَذْهَبُ رُوحُهَا فَقَالَ ص أَ نُزِعَتْ مِنْكَ الرَّحْمَةُ يَا بِلَالُ ثُمَّ اصْطَفَاهَا لِنَفْسِهِ ثُمَّ أَعْتَقَهَا وَ تَزَوَّجَهَا.

He^-asws said: ‘And Ali^-asws seized (people), and among the ones he^-asws seize was Safiya Bint Huyay. He^-asws called Bilal and handed her over to him and said to him: ‘Do not place her except in the hands of Rasool-Allah^-saww until he^-saww gives his^-saww view regarding her’. So, Bilal brought her out and passed with her to Rasool-Allah^-saww by the killed ones and her soul almost left. He^-saww said: ‘Has the mercy been removed from you, O Bilal?’ Then he^-saww chose her for himself^-saww, then freed her and married her’.

قَالَ: فَلَمَّا فَرَغَ رَسُولُ اللَّهِ ص مِنْ خَيْبَرَ عَقَدَ لِوَاءً ثُمَّ قَالَ مَنْ يَقُومُ إِلَيْهِ‏ فَيَأْخُذُهُ بِحَقِّهِ وَ هُوَ يُرِيدُ أَنْ يَبْعَثَ بِهِ إِلَى حَوَائِطِ فَدَكَ فَقَامَ الزُّبَيْرُ إِلَيْهِ فَقَالَ أَنَا فَقَالَ أَمِطْ عَنْهُ ثُمَّ قَامَ إِلَيْهِ‏ سَعْدٌ فَقَالَ أَمِطْ عَنْهُ ثُمَّ قَالَ‏ يَا عَلِيُّ قُمْ إِلَيْهِ فَخُذْهُ فَأَخَذَهُ فَبَعَثَ بِهِ إِلَى فَدَكَ فَصَالَحَهُمْ عَلَى أَنْ يَحْقُنَ دِمَاءَهُمْ فَكَانَتْ حَوَائِطُ فَدَكَ لِرَسُولِ اللَّهِ خَاصّاً خَالِصاً

He^-asws said: ‘When Rasool-Allah^-saww was free from Khaybar, then tied a flag, then said: ‘Who will stand to it, so he will grab it with its right?’, and he^-saww intended to send him with it to the gardens of Fadak. Al-Zubeyr stood up to him^-saww and said, ‘I will’. He^-saww said: ‘(You are) not correct for it’. Then Sa’ad stood up to him, and he^-saww said: ‘(You are) not correct for it’. Then he^-saww said: ‘O Ali^-asws! Stand to it and take it’. He^-asws took it, and he^-saww sent him^-asws with it to Fadak and reconciled with them upon that he^-asws would save their blood, and the gardens of Fadak would be for Rasool-Allah^-saww in particular, purely’.

فَنَزَلَ جَبْرَئِيلُ ع فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْمُرُكَ أَنْ تُؤْتِيَ ذَا الْقُرْبَى حَقَّهُ قَالَ يَا جَبْرَئِيلُ وَ مَنْ قُرْبَايَ‏ وَ مَا حَقُّهَا قَالَ فَاطِمَةُ فَأَعْطِهَا حَوَائِطَ فَدَكَ وَ مَا لِلَّهِ وَ لِرَسُولِهِ فِيهَا

Jibraeel^as descended and said: ‘Allah^-azwj Mighty and Majesty Commands you^-saww that you^‑saww give to the one with kinship his right [17:26].’ He^-saww said: ‘O Jibraeel^-as! Who are my^‑saww near relatives and what are their rights?’ He^-as said: (Syeda) ‘Fatima^-asws, so give her^-asws the gardens of Fadak, and whatever was for Allah^-azwj and for His^-azwj Rasool^-saww in it’.

فَدَعَا رَسُولُ اللَّهِ ص فَاطِمَةَ وَ كَتَبَ لَهَا كِتَاباً جَاءَتْ بِهِ بَعْدَ مَوْتِ أَبِيهَا إِلَى أَبِي بَكْرٍ وَ قَالَتْ هَذَا كِتَابُ رَسُولِ اللَّهِ ص لِي وَ لِابْنَيَّ.

Rasool-Allah^-saww called (Syeda) Fatima^-asws and wrote out a letter for her^-asws. She^-asws came with it to Abu Bakr after the passing away of her^-asws father^-saww and said: ‘This is a letter of Rasool-Allah^-saww for me^-asws and for my^-asws two sons^-asws’’. (an extract).[11]

Rasool Allah^-saww declared ‘Fadak is Dower for Syeda Khadeeja^-asws

In appreciation of the life-long support and sacrifices of Syeda Khajeeda^-asws, including her spending all of her wealth, Allah^-azwj Commanded His Prophet^-saww, so Rasool Allah^-saww announced; Fadak is gifted to the daughter of Syeda Khajeeda^-asws in lieu of her sufferings and supporting Islam during her^-asws life:

روي عن أبي عبد الله عليه السلام أن رسول الله صلى الله عليه وآله خرج في غزاة فلما انصرف راجعا نزل في بعض الطريق فبينما رسول الله صلى الله عليه وآله يطعم والناس معه إذ أتاه جبرئيل فقال: يا محمد قم فاركب، فقام النبي صلى الله عليه وآله فركب، وجبرئيل معه، فطويت له الارض كطي الثوب حتى انتهى إلى فدك،

It is reported from Abu Abdullah^-asws that Rasool-Allah^-saww went out on a military expedition. As he^-saww was returning, he^-saww went down one of the roads.  Whilst there, Rasool-Allah^‑saww was eating with the people when Jibraeel^-as came to him^-saww and said: ‘O Muhammad^‑saww! Arise and ride!’ The Prophet^-saww got up and rode and Jibraeel^-as was with him^-saww. The ground was folded for him^-saww like the folding of the cloth until he^-saww ended up to Fadak.

فلما سمع أهل فدك وقع الخيل ظنوا أن عدوهم قد جاءهم، فغلقوا أبواب المدينة، ودفعوا المفاتيح إلى عجوز لهم في بيت لهم خارج من المدينة ولحقوا برؤوس الجبال، فأتى جبرئيل العجوز حتى أخذ المفاتيح، ثم فتح أبواب المدينة، ودار النبي في بيوتها وقراها، فقال جبرئيل: يا محمد هذا ما خصك الله به و أعطاكه دون الناس،

When the people of Fadak heard the galloping of the horses, they though that their enemies had come to them. They locked the doors of the city and handed over the keys to an old man in a house of theirs outside the city, and they met up at the top of the mountain. Jibraeel^-as came to the old man until he^-as took the keys. Then he^-saww opened the doors of the city, and the Prophet^-saww circled its houses and its villages. Jibraeel^-as said: ‘O Muhammad^-saww! This is what Allah^-azwj has chosen for you^-saww and gave you^-saww without the people (having any share in it)’.

وهو قوله: ” ما أفاء الله على رسوله من أهل القرى فلله وللرسول و لذي القربى ” وذلك قوله: ” فما أوجفتم عليه من خيل ولا ركاب ولكن الله يسلط رسله على من يشاء “

And it is His^-azwj Word: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, [59:7]; and that is His^-azwj Word: And whatever Allah Awarded unto His Rasool from them, so (it is) what you (Muslims) did not make an expedition upon it, neither by horses nor camels, but Allah Empowers His Rasool upon ones He so desires to [59:6]. 

ولم يعرف المسلمون ولم يطؤوها ولكن الله أفاءها على رسوله و طوف به جبرئيل في دورها وحيطانها، وغلق الباب ودفع المفاتيح إليه، فجعلها رسول الله صلى الله عليه وآله في غلاف سيفه وهو معلق بالرحل، ثم ركب وطويت له الارض كطي الثوب،

And the Muslims did not (even) recognise it and did not tread it, but Allah^-azwj Bestowed it upon His^-azwj Rasool^-saww and Jibraeel^-as circled with it among its houses and its orchards, and locked the doors and handed over the keys to him^-saww. Rasool-Allah^-saww placed the keys in the sheath of his^-saww sword and hung it with the horse. Then he^-saww rode and the ground folded for him^-saww like the folding of the cloth.

ثم أتاهم رسول الله صلى الله عليه وآله وهم على مجالسهم ولم يتفرقوا ولم يبرحوا، فقال رسول الله صلى الله عليه وآله: قد انتهيت إلى فدك، وإني قد أفاءها الله علي، فغمز المنافقون بعضهم بعضا، فقال رسول الله صلى الله عليه وآله: هذه مفاتيح فدك، ثم أخرجها من غلاف سيفه،

Then Rasool-Allah^-saww came to them and they were in their gatherings and had not yet dispersed. Rasool-Allah^-saww said: ‘I^-saww had ended up to Fadak and Allah^-azwj has Bestowed it to me^-saww’. The hypocrites winked at each other, so Rasool-Allah^-saww said: ‘These are the keys of Fadak’. Then he^-saww brought the keys out from the sheath of his^-saww sword.

ثم ركب رسول الله صلى الله عليه وآله وركب معه الناس، فلما دخل المدينة دخل على فاطمة فقال: يا بنية إن الله قد أفاء على أبيك بفدك، واختصه بها فهي له خاصة دون المسلمين، أفعل بها ما أشاء، وإنه قد كان لامك خديجة على أبيك مهر، وإن أباك قد جعلها لك بذلك وأنحلتكها تكون لك ولولدك بعدك،

Then Rasool-Allah^-saww rode, and the people rode with him^-saww. When he^-saww entered Al-Medina, he^-saww went to (Syeda) Fatima^-asws and said: ‘O daughter^-asws! Allah^-azwj has bestowed Fadak to your^-asws father^-saww, and specialised him^-saww by Giving it, so it is for him^-saww in particular and apart from the Muslims.

I^–saww can do with it whatever I^–saww so desire to, and it had been for your^–asws mother^–as Khadeeja^–as as a dower upon your^–asws father^–saww, and that your^–asws father^–saww has made it to be for you^–asws with that and legalised it for you^–asws for it to become for you^–asws and for your^–asws children after you^–asws’.

قال: فدعا بأديم  ودعا علي بن أبي طالب فقال: اكتب لفاطمة بفدك نحلة من رسول الله، فشهد على ذلك علي بن أبي طالب، ومولى لرسول الله وام أيمن، فقال رسول الله إن ام أيمن امرأة من أهل الجنة، وجاء أهل فدك إلى النبي صلى الله عليه وآله فقاطعهم على أربعة وعشرين ألف دينار في كل سنة .

He^-asws said: ‘He^-saww called for a skin and called Ali^-asws Bin Abu Talib^-asws and said: ‘Write for (Syeda) Fatima^-asws Fadak as being legalised from Rasool-Allah^-saww’. Ali^-asws Bin Abu Talib^-asws witnessed upon that, and a slave of Rasool-Allah^-saww and Umm Ayman^-as. Rasool-Allah^-saww said: ‘Umm Ayman^-as is a woman from the people of Paradise, and the people of Fadak came to the Prophet^-saww and he^-saww agreed with them upon twenty-four thousand Dinars every year’’.^[12]

Syeda Khadeeja^-asws was also ill-treated by some wives of Holy Prophet^-saww, some exclusive merits of Syeda Khadeeja^-asws, as found in Ahadith, are included in Appendix VII:

Why and when did Rasool Allah^-saww give Fadak to Syeda Fatima^-asws?

Rasool Allah^-saww was presented with the garden of Fadak by a group of Jews after the victory of Khaybar in 628 A.D. (Cira 6 A.H.) and Rasool Allah^-saww gifted Fadak to Syeda Fatima^-asws upon returning to Medina when the Holy Verse of [17:26] was revealed (see below).

Rasool Allah^‑saww’s demise is in 632 A.D (Cira 10 A.H.) Therefore, the land of Fadak was in possession of Syeda Fatima^-asws, for 2 years[13].  As for why numerous Jews settled in Khaybar and Medina, please read a Hadith in Appendix IV:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا {2617:}

And give to the one with kinship his right, and (to) the needy, and the wayfarer, and do not squander wastefully [17:26]

عن عطية العوفي، قال: لما فتح رسول الله (صلى الله عليه و آله) خيبر، و أفاء الله عليه فدك، و أنزل عليه وَ آتِ ذَا الْقُرْبى حَقَّهُ قال: «يا فاطمة، لك فدك».

From Atiya Al Awfy who said,

‘When Allah^-azwj Granted victory over Khaybar to Rasool-Allah^-saww, and Allah^-azwj Bestowed Fadak upon him^-saww (in about 628 A.D) and Revealed unto him^-saww: Therefore, give to the near of kin his due [30:38], he^-saww said: ‘O Fatima^-asws! For you^-asws is Fadak’.[14]

محمد بن العباس، قال: حدثنا علي بن العباس المقانعي، عن أبي كريب، عن معاوية بن هشام، عن فضل بن مرزوق، عن عطية، عن أبي سعيد الخدري، قال: لما نزلت: فَآتِ ذَا الْقُرْبى حَقَّهُ، دعا رسول الله (صلى الله عليه و آله) فاطمة (عليها السلام)، و أعطاها فدك.

Muhammad Bin Al-Abbas, from Ali Bin Al-Abbas Al-Maana’ie, from Abu Kareyb, from Muawiya Bin Hisham, from FazAl-Bin Marzouq, from Atiya, from Abu Saeed Al-Khudry who said,

‘When (the Verse): Therefore, give to the near of kin his due [30:38] was Revealed, Rasool-Allah^-saww called Fatima^-asws and gave her^-asws (the estate of) Fadak’.[15]

الطبرسي: عن أبي جعفر، و أبي عبد الله (عليه السلام): أنه لما نزلت هذه الآية على النبي (صلى الله عليه و آله) أعطى فاطمة (عليها السلام) فدك و سلمه إليها.

Al-Tabarsy,

from Abu Ja’far^-asws, and Abu Abdullah^-asws having said: ‘When this Verse [30:38] was Revealed unto the Prophet^-saww, he^-saww gave (the estate of) Fadak to Fatima^-asws and submitted it to her^‑asws’.[16]

في عيون الاخبار في باب ذكر مجلس الرضا عليه السلام مع المأمون في الفرق بين العترة والامة حديث طويل وفيه: قالت العلماء: فأخبرنا هل فسر الله تعالى الاصطفاء في الكتاب ؟

In Uyoon Al-Akhbar,

During a gathering of Al-Reza^-asws with Al-Ma’moun, regarding the difference between the Family (العترة) and the community, the scholars asked: [an extract from a lengthy Hadeeth] ‘So inform us, has Allah^-azwj the Exalted Explained ‘the selection’ (الاصطفاء) in the Quran?’

فقال الرضا عليه السلام: فسر الاصطفاء في الظاهر سوى الباطن في اثنى عشر موطنا وموضعا فأول ذلك قوله عزوجل إلى أن قال: والاية الخامسة قول الله تعالى: و ” آت ذا القربى حقه ” خصوصية خصهم الله العزيز الجبار واصطفاهم على الامة،

So Al-Reza^-asws said: ‘The selection has been Explained in the apparent in twelve places – not including the hidden places. And the first place of that are the Words of the Mighty and Majestic in the Verse of the Khums (the fifth): And give to the one with kinship his right [17:26] – (it is) special. Allah^-azwj the Mighty, the Subduer has Specialised them^-asws and Chosen them^-asws over the community.

فلما نزلت هذه الاية على رسول الله صلى الله عليه وآله قال: ادعوا لى فاطمة، فدعيت له فقال: يا فاطمة قالت لبيك يا رسول الله، فقال: هذه فدك هي مما لم يوجف عليه بخيل ولا ركاب ; وهى خاصة لك دون المسلمين، وقد جعلها لك لما أمرنى الله به فخذيها لك ولولدك فهذه الخامسة.

So when the Verse was revealed unto Rasool-Allah^-saww, he^-saww said: ‘Call (Syeda) Fatima^-asws for me^-saww’. So Syeda Fatima^-asws was called for him^-saww. He^-saww said: ‘O Fatima^-asws! She^-asws said: ‘Here I^-asws am, O Rasool-Allah^-saww!’ He^-saww said: ‘This here is Fadak. It is from what: (Muslims) did not make an expedition upon it, neither by horses nor camels [59:6], and it is especially for you^-asws apart from the Muslims, and I^-saww have made it to be for you^-asws when Allah^-azwj Commanded me^-saww with it. Therefore, take it for yourself^-asws and for your^-asws children^-asws’. So this is the fifth (proof)’.[17]

ابن بابويه، قال: حدثنا علي بن الحسين بن شاذويه المؤدب و جعفر بن محمد بن مسرور (رضي الله عنهما)، عن محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن الريان بن الصلت، عن الرضا (عليه السلام) قال: «قوله تعالى: وَ آتِ ذَا الْقُرْبى حَقَّهُ خصوصية خصهم الله العزيز الجبار بها، و اصطفاهم على الامة-

Ibn Babuwayh, from Ali Bin Al Husayn Bin Shazawiya Al Mo’dab and Ja’far Bin Muhammad Bin Masroor, from Muhammad Bin Abdullah Bin Ja’far Al Humeyri, from his father, from Al Rayan Bin Al Salt, who says:

‘Al-Reza^-asws has said: ‘The Words of the Exalted: Therefore, give to the near of kin his due [30:38] – Allah^-azwj the Mighty, the Compeller – has Specialised them in particular over the community.

قال- فلما نزلت هذه الآية على رسول الله (صلى الله عليه و آله) قال: ادعوا لي فاطمة فدعيت له، فقال: يا فاطمة. قالت: لبيك يا رسول الله. فقال (صلى الله عليه و آله): هذه فدك و هي مما لم يوجف عليه بخيل و لا ركاب، و هي لي خاصة دون المسلمين، و قد جعلتها لك لما أمرني الله تعالى به، فخذيها لك و لولدك».

He^-asws said: ‘So when this Verse was Revealed unto Rasool-Allah^-saww, he^-saww said: ‘Call Fatima^-asws for me^-saww!’ So she^-asws was called over for him^-saww, and he^-saww said: ‘O Fatima^-asws!’ She^-asws said: ‘Here I^-asws am, O Rasool-Allah^-saww!’ He^-saww said: ‘This here is (the estate of) Fadak, and it is from what no battle was fought for with the horses nor with the camels, and it is for me^-saww exclusively without any share for the Muslims, and I^-saww have made it to be for you^-asws when Allah^-azwj the Exalted Commanded me^-saww for it. Therefore, take it for yourself^-asws and your^-asws children^-asws’.[18

Allah^-azwj Bestowed Fadak to (Syeda) Fatima^-asws

عن أبان بن تغلب، قال: قلت لأبي عبد الله (عليه السلام): كان رسول الله (صلى الله عليه و آله) أعطى فاطمة فدك؟ قال: «كان وقفها، فأنزل الله وَ آتِ ذَا الْقُرْبى حَقَّهُ فأعطاها رسول الله (صلى الله عليه و آله) حقها».

From Aban Bin Taghlub who said,

‘I said to Abu Abdullah^-asws, ‘Did Rasool-Allah^-saww Give (the estate of) Fadak to Fatima^-asws?’ He^-asws said: ‘It was dedicated for her^-asws, so Allah^-azwj Revealed: Therefore, give to the near of kin his due [30:38]. So Rasool-Allah^-saww gave her^-asws, her^-asws right’.

قلت: رسول الله (صلى الله عليه و آله) أعطاها؟ قال: «بل الله أعطاها».

I said, ‘Rasool-Allah^-saww gave it to her^-asws?’ He^-asws said: ‘But, Allah^-azwj Gave it to her^-asws’’.[19]

عن أبان بن تغلب، قال: قلت لأبي عبد الله (عليه السلام): أ كان رسول الله أعطى فاطمة فدك؟ قال: «كان لها من الله».

From Aban Bin Tablugh who said,

‘I said to Abu Abdullah^-asws, ‘Was it Rasool-Allah^-saww who gave Fadak to Fatima^-asws?’ He^-asws said: ‘It was for her^-asws from Allah^-azwj’’.[20]

The boundaries of the estate of Fadak

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا أَظُنُّهُ السَّيَّارِيَّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ لَمَّا وَرَدَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) عَلَى الْمَهْدِيِّ رَآهُ يَرُدُّ الْمَظَالِمَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بَالُ مَظْلِمَتِنَا لَا تُرَدُّ فَقَالَ لَهُ وَ مَا ذَاكَ يَا أَبَا الْحَسَنِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا فَتَحَ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَدَكاً وَ مَا وَالَاهَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ

Ali Bin Muhammad Bin Abdullah, from one of our companions, it think it was Al Sayyari, from Ali Bin Asbat who said,

‘When Abu Al-Hassan Musa^-asws arrived to Al-Mahdi (the Caliph), he^-asws saw him paying compensation for the injustices. So he^-asws said: ‘O commander of the faithful! What is the matter, why are the injustices upon us^-asws not being compensated for?’ So, he said to him^-asws, ‘And what is that (injustice), O Abu Al-Hassan^-asws?’ He^-asws said: ‘When Allah^-azwj Blessed and Exalted Granted victory to His^-azwj Prophet^-saww, (the estate of) Fadak and that which surrounded it was not captured upon by a cavalry or an infantry.

فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) وَ آتِ ذَا الْقُرْبى حَقَّهُ فَلَمْ يَدْرِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ هُمْ فَرَاجَعَ فِي ذَلِكَ جَبْرَئِيلَ وَ رَاجَعَ جَبْرَئِيلُ ( عليه السلام ) رَبَّهُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنِ ادْفَعْ فَدَكاً إِلَى فَاطِمَةَ ( عليها السلام ) فَدَعَاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهَا يَا فَاطِمَةُ إِنَّ اللَّهَ أَمَرَنِي أَنْ أَدْفَعَ إِلَيْكِ فَدَكاً فَقَالَتْ قَدْ قَبِلْتُ يَا رَسُولَ اللَّهِ مِنَ اللَّهِ وَ مِنْكَ

So Allah^-azwj Revealed unto His^-azwj Prophet^-saww: Therefore, give to the near of kin his due [30:38], and Rasool-Allah^-saww did not know who they were. So he^-saww referred that back to Jibraeel^-as, and Jibraeel^-as referred it back to his^-as Lord^-azwj. So Allah^-azwj Revealed unto him^-saww that he^-saww should hand over (the estate of) Fadak to Fatima^-asws. So Rasool-Allah^-saww called her^-asws over and said to her^-asws: ‘O Fatima^-asws! Allah^-azwj Commanded me^-saww that I^-saww should hand over Fadak to you^-asws’. She^-asws said: ‘I^-asws have accepted, O Rasool-Allah^-saww, as being from Allah^-azwj and from you^-saww’.

فَلَمْ يَزَلْ وُكَلَاؤُهَا فِيهَا حَيَاةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَمَّا وُلِّيَ أَبُو بَكْرٍ أَخْرَجَ عَنْهَا وُكَلَاءَهَا فَأَتَتْهُ فَسَأَلَتْهُ أَنْ يَرُدَّهَا عَلَيْهَا فَقَالَ لَهَا ائْتِينِي بِأَسْوَدَ أَوْ أَحْمَرَ يَشْهَدُ لَكِ بِذَلِكِ فَجَاءَتْ بِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ أُمِّ أَيْمَنَ فَشَهِدَا لَهَا فَكَتَبَ لَهَا بِتَرْكِ التَّعَرُّضِ

Thus, her^-asws agents did not cease to be therein during the lifetime of Rasool-Allah^-saww. But when Abu Bakr became the ruler, he threw her^-asws agents out from it. So, she^-asws went over to him asking him to return it to her^-asws, but he said to her^-asws, ‘Come to me with either a black (man) or a red (man) to testify for you^-asws with that’. So, she^-asws came over with Amir Al-Momineen^-asws and Umm Ayman and they both testified for her^-asws. So, he wrote it to be for her^-asws to be left alone from interference.

فَخَرَجَتْ وَ الْكِتَابُ مَعَهَا فَلَقِيَهَا عُمَرُ فَقَالَ مَا هَذَا مَعَكِ يَا بِنْتَ مُحَمَّدٍ قَالَتْ كِتَابٌ كَتَبَهُ لِيَ ابْنُ أَبِي قُحَافَةَ قَالَ أَرِينِيهِ فَأَبَتْ فَانْتَزَعَهُ مِنْ يَدِهَا وَ نَظَرَ فِيهِ ثُمَّ تَفَلَ فِيهِ وَ مَحَاهُ وَ خَرَقَهُ فَقَالَ لَهَا هَذَا لَمْ يُوجِفْ عَلَيْهِ أَبُوكِ بِخَيْلٍ وَ لَا رِكَابٍ فَضَعِي الْحِبَالَ فِي رِقَابِنَا

Then she^-asws went out and the letter was with her^-asws, and Umar met her^-asws, and he said, ‘What is this with you^-asws, O daughter^-asws of Muhammad^-saww?’ She^-asws said: ‘A letter written out for me^-asws by Ibn Abu Qohafa’ He said, ‘Show it to me’. But she^-asws refused. So he snatched it from her^-asws hand and looked into it, then spat in it, and erased it, and shredded it, and he said to her^-asws, ‘This (land) was not captured by your^-asws father^-saww without a cavalry or an infantry so the ropes could be tied in our necks’.

فَقَالَ لَهُ الْمَهْدِيُّ يَا أَبَا الْحَسَنِ حُدَّهَا لِي فَقَالَ حَدٌّ مِنْهَا جَبَلُ أُحُدٍ وَ حَدٌّ مِنْهَا عَرِيشُ مِصْرَ وَ حَدٌّ مِنْهَا سِيفُ الْبَحْرِ وَ حَدٌّ مِنْهَا دُومَةُ الْجَنْدَلِ فَقَالَ لَهُ كُلُّ هَذَا قَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا كُلُّهُ إِنَّ هَذَا كُلَّهُ مِمَّا لَمْ يُوجِفْ عَلَى أَهْلِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِخَيْلٍ وَ لَا رِكَابٍ فَقَالَ كَثِيرٌ وَ أَنْظُرُ فِيهِ .

So Al-Mahdi said to Abu Al-Hassan Musa^-asws, ‘O Abu Al-Hassan^-asws! Define its boundary for me’. So he^-asws said: ‘A boundary from it is the Mountain of Ohad, and a boundary from it is Areysh of Egypt, and a boundary from it is Sayf Al-Bahr, and a boundary from it is Dowmat Al-Jandal’. So, he said, ‘All of this?’ He^-asws said: ‘Yes, O commander of the faithful, all of this. All of this is the land that was not captured from its owners by Rasool-Allah^-saww, neither by a cavalry nor an infantry’. So, he said, ‘It is a lot, and I shall look into it’.[21]

Ali^-asws says Fadak was in our hands until it was usurped:

بَلَى كَانَتْ فِي أَيْدِينَا فَدَكٌ مِنْ كُلِّ مَا أَظَلَّتْهُ السَّمَاءُ فَشَحَّتْ عَلَيْهَا نُفُوسُ قَوْمٍ وَ سَخَتْ عَنْهَا نُفُوسُ قَوْمٍ آخَرِينَ وَ نِعْمَ الْحَكَمُ اللَّهُ وَ مَا أَصْنَعُ بِفَدَكٍ وَ غَيْرِ فَدَكٍ وَ النَّفْسُ مَظَانُّهَا فِي غَدٍ جَدَثٌ تَنْقَطِعُ فِي ظُلْمَتِهِ آثَارُهَا وَ تَغِيبُ أَخْبَارُهَا وَ حُفْرَةٌ لَوْ زِيدَ فِي فُسْحَتِهَا وَ أَوْسَعَتْ يَدَا حَافِرِهَا لَضَغَطَهَا [لَأَضْغَطَهَا] الْحَجَرُ وَ الْمَدَرُ وَ سَدَّ فُرَجَهَا التُّرَابُ الْمُتَرَاكِمُ

(Ali^-asws said in a sermon) But, there used to be Fadak in our hands, from all what the sky shaded, but souls of a group of people were greedy upon it, and souls of another group were filthy about it, and the best judge is Allah^-azwj. And what shall I^-asws do with Fadak and other than Fadak, and the self would be in its manifestations tomorrow (in the grave). Its traces would be terminated in his darkness, and its news would disappear, and it is such a pit, if it is increased in its capacity and expanded by the hand of its differ, the stones and the much would collapse and the accumulated soil would fill its gaps. [An Extract, Nahjul Balagha][22]

Fabrication of a Narration to usurp Fadak:

قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ قَالَ: سَأَلَ صَدَقَةُ بْنُ مُسْلِمٍ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا عِنْدَهُ فَقَالَ مَنِ الشَّاهِدُ عَلَى فَاطِمَةَ بِأَنَّهَا لَا تَرِثُ أَبَاهَا

(The book) ‘Qurb Al Asnaad’ – ‘From the two of them, from Hanan who said,

‘Sadaqa Bin Muslim asked Abu Abdullah^-asws and I was in his^-asws presence, he said, ‘Who testified against (Syeda) Fatima^-asws that she^-asws cannot inherit from her^-asws father^-saww?’

فَقَالَ شَهِدَتْ عَلَيْهَا عَائِشَةُ وَ حَفْصَةُ وَ رَجُلٌ مِنَ الْعَرَبِ يُقَالُ لَهُ أَوْسُ بْنُ الْحَدَثَانِ مِنْ بَنِي نَصْرٍ شَهِدُوا عِنْدَ أَبِي بَكْرٍ بِأَنَّ رَسُولَ اللَّهِ ص قَالَ لَا أُورَثُ فَمَنَعُوا فَاطِمَةَ ع مِيرَاثَهَا مِنْ أَبِيهَا.

He^-asws said: ‘Ayesha and Hafsa and a man from the Arabs called Aws Bin Al-Hadasam from the clan of Nasr testified against her^-asws. They testified in the presence of Abu Bakr with that Rasool-Allah^-saww said: ‘I^-saww will not be inherited from’. Thus, they denied (Syeda) Fatima^-asws her^-asws inheritance from her^-asws father^-saww’’.[23]

Note:  First of all, if someone gifts an estate to someone during his life that cannot be counted in the inheritance – from many accounts it is proven that Rasool Allah^-saww gifted the land of Fadak to Syeda Fatima^-asws during his^-saww life time, 2 years before his^-saww demise[24].  Secondly, the fabricated narration has no value as it is against the Holy Quran which Syeda Fatima^-asws quoted, as reported in the following sections.

An interesting debate of Abu Hanifa related to this topic, is cited in Appendix VI.

Expelling the Farmers of (Syeda) Fatima^-asws from Fadak

علي بن إبراهيم، قال: حدثني أبي، عن ابن أبي عمير، عن عثمان بن عيسى، و حماد بن عثمان، عن أبي عبد الله (عليه السلام)، قال: «لما بويع لأبي بكر، و استقام له الأمر على جميع المهاجرين و الأنصار، بعث إلى فدك، فأخرج وكيل فاطمة بنت رسول الله (صلى الله عليه و آله) منها، فجاءت فاطمة (عليها السلام) إلى أبي بكر، فقالت: يا أبا بكر، منعتني ميراثي من رسول الله (صلى الله عليه و آله)، و أخرجت وكيلي من فدك و قد جعلها لي رسول الله (صلى الله عليه و آله) بأمر الله؟!

Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Usmaan Bin Isa, and Hamaad Bin Usmaan,

‘From Abu Abdullah^-asws having said: ‘When allegiance was pledged to Abu Bakr, and the command was straightened for him upon the Emigrants and the Helpers, he (Abu Bakr) sent an envoy to (the estate of) Fadak and threw out the representative of (Syeda) Fatima^‑asws daughter of Rasool-Allah^-saww from it. So (Syeda) Fatima^-asws came up to Abu Bakr, and she^‑asws said: ‘O Abu Bakr! You are preventing me^-asws from my^-asws inheritance from Rasool-Allah^‑saww, and have dismissed my^-asws representative from Fadak, although Rasool-Allah^-saww had made it to be for me^-asws by the Command of Allah^-azwj?’

فقال لها: هاتي على ذلك شهودا. فجاءت بأم أيمن، فقالت: لا أشهد حتى أحتج- يا أبا بكر- عليك بما قال رسول الله (صلى الله عليه و آله)، فقالت: أنشدك الله- يا أبا بكر- أ لست تعلم أن رسول الله (صلى الله عليه و آله) قال: إن أم أيمن امرأة من أهل الجنة؟ قال: بلى. قالت: فأشهد أن الله أوحى إلى رسول الله (صلى الله عليه و آله): فَآتِ ذَا الْقُرْبى حَقَّهُ فجعل فدكا لفاطمة (عليها السلام) بأمر الله.

So, he (Abu Bakr) said to her^-asws, ‘Bring me witnesses upon that’. So she^-asws came with Umm Ayman^-as who said, ‘I^-as will not testify until I^-as first argue against you – O Abu Bakr – with what Rasool-Allah^-saww has said. I adjure you to Allah^-azwj – O Abu Bakr – do you not know that Rasool-Allah^-saww said: ‘Surely Umm Ayman is a woman from the inhabitants of the Paradise?’ He said, ‘Yes’. She^‑as said, ‘So I^-as hereby testify that Allah^-azwj Revealed unto Rasool-Allah^‑saww: Therefore, give to the near of kin his due [30:38], so he^-saww made (the estate of) Fadak to be for (Syeda) Fatima^-asws by the Command of Allah^-azwj’.

و جاء علي (عليه السلام) فشهد بمثل ذلك، فكتب لها كتابا برد فدك، و دفعه إليها، فدخل عمر، فقال: ما هذا الكتاب؟ فقال أبو بكر: إن فاطمة ادعت في فدك، و شهدت لها ام أيمن و علي، فكتبت لها بفدك. فأخذ عمر الكتاب من فاطمة (عليها السلام) فمزقه، و قال: هذا في‏ء للمسلمين،

And Ali^-asws came and testified similar to that. So, he (Abu Bakr) wrote for her^-asws the return of Fadak, and handed it (document) over to her. Umar came up and said, ‘And what is this?’ So Abu Bakr said, ‘(Syeda) Fatima^-asws made a claim for Fadak, and Umm Ayman and Ali^‑asws testified for her^-asws, therefore I wrote out Fadak for her^-asws’. Umar grabbed hold of the document from (Syeda) Fatima^-asws and tore it up, and said, ‘This is for the Muslims!’

و قال: أوس بن الحدثان، و عائشة، و حفصة يشهدون على رسول الله (صلى الله عليه و آله) أنه قال: إنا معاشر الأنبياء لا نورث، ما تركناه صدقة، و إن عليا زوجها يجر إلى نفسه، و ام أيمن فهي امرأة صالحة، لو كان معها غيرها لنظرنا فيه.

And he said, ‘Aws Bin Al-Hadsaan, and Ayesha, and Hafsa are testifying that Rasool-Allah^-saww said: ‘We^-as, the group of Prophets^-as do not bequeath (inheritance). What we^-as leave behind is charity’. And Ali^-asws is her^-asws husband^-asws. He^-asws would (obviously) lead it to himself^-asws. And Umm Ayman^-as, so she^-as is a virtuous woman, if only there was someone else with her^-as (to testify), we would look into the matter’.

فخرجت فاطمة (عليها السلام) من عندهما باكية حزينة، فلما كان بعد هذا جاء علي (عليه السلام) إلى أبي بكر و هو في المسجد، و حوله المهاجرون و الأنصار، فقال: يا أبا بكر، لم منعت فاطمة ميراثها من رسول الله (صلى الله عليه و آله)، و قد ملكته في حياة رسول الله (صلى الله عليه و آله)؟

So (Syeda) Fatima^-asws left, crying and grieving. Ali^-asws came up to Abu Bakr while he was in the Masjid, and around him were the Emigrants and the Helpers, and he^-asws said: ‘O Abu Bakr! Why did you deprive (Syeda) Fatima^-asws from her^-asws inheritance from Rasool-Allah^-saww, even though she^-asws had already owned it during the lifetime of Rasool-Allah^-saww?’

فقال أبو بكر: هذا في‏ء للمسلمين، فإن أقامت شهودا أن رسول الله (صلى الله عليه و آله) جعله لها، و إلا فلا حق لها فيه.

Abu Bakr said, ‘This is for the Muslims. But if she^-asws can establish witnesses that Rasool-Allah^-saww made it to be for her^-asws, I will make it to be for her^-asws, otherwise she^-asws has no right in it’.

فقال أمير المؤمنين (عليه السلام): يا أبا بكر، تحكم فينا بخلاف حكم‏ الله في المسلمين! قال: لا.

So, Amir-Al-Momineen^-asws said: ‘O Abu Bakr! You are passing judgement regarding us^-asws in opposition to the Judgement of Allah^-azwj regarding the Muslims?’ He said, ‘No’.

قال: فإن كان في يد المسلمين شي‏ء يملكونه، ادعيت أنا فيه، من تسأل البينة؟ قال: إياك كنت أسأل البينة على ما تدعيه على المسلمين.

He^-asws said: ‘If there was something which was in the hands of the Muslims and owned by them, and if I^-asws were to make a claim for (owning) it, who would you ask for the proof?’ He said, ‘It is you^‑asws that I would ask for proof of what you^-asws claim against the Muslims’.

قال: فإذا كان في يدي شي‏ء و ادعى فيه المسلمون، تسألني البينة على ما في يدي، و قد ملكته في حياة رسول الله (صلى الله عليه و آله)، و بعده ، و لم تسأل المسلمين البينة على ما ادعوا علي شهودا كما سألتني على ما ادعيت عليهم؟

He^-asws said: ‘So if there was something which was in my^-asws hands, and the Muslims make a claim for it, you will ask me^-asws for the proof of what is in my^-asws hands? And she^-asws owned it during the lifetime of Rasool-Allah^-saww, and after him^-saww. And you did not ask the Muslims for the proof of what they claim against me^-asws, nor for any witnesses, just as you would have asked me^-asws for where I^-asws to make a claim against them?’

فسكت أبو بكر، ثم قال عمر: يا علي، دعنا من كلامك، فإنا لا نقوى على حججك، فإن أتيت بشهود عدول و إلا فهو في‏ء للمسلمين لا حق لك و لا لفاطمة فيه.

So, Abu Bakr was silent. Then Umar said, ‘O Ali^-asws! Leave us from your^-asws speech, for we are not capable of arguing with you^-asws. If she^-asws comes with the witnesses, we shall reverse it, otherwise it would be for the Muslims. There is no right for you^-asws, nor for Fatima^-asws with regards to it’.

فقال أمير المؤمنين (عليه السلام): يا أبا بكر، تقرأ كتاب الله؟ قال: نعم. قال: فأخبرني عن قول الله تعالى: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً، فيمن نزلت، أ فينا أم في غيرنا؟ قال: بل فيكم.

So, Amir-Al-Momineen^-asws said: ‘O Abu Bakr! Have you read the Book of Allah^-azwj?’ He said, ‘Yes’. He^-asws said: ‘Inform me about the Words of Allah^-azwj the Exalted:  But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33], for whom was it Revealed, regarding us^-asws or regarding others than us^-asws?’ He said, ‘But, regarding you^-asws’.

قال: فلو أن شاهدين شهدا على فاطمة (عليهم السلام) بفاحشة، ما كنت صانعا؟ قال: كنت أقيم عليها الحد كما أقيم على سائر المسلمين. قال: كنت إذن عند الله من الكافرين.

He^-asws said: ‘If two witnesses were to testify against Fatima^-asws for immorality, what would you have done?’ He said, ‘I would have applied the legal punishment against her^-asws just as I would for the rest of the Muslims’. He^-asws said: ‘Then, you would be from the Kafirs, in the Presence of Allah^-azwj’. He said, ‘And why?’

قال: و لم؟ قال: لأنك رددت شهادة الله لها بالطهارة، و قبلت شهادة الناس عليها، كما رددت حكم الله و حكم رسوله أن جعل رسول الله (صلى الله عليه و آله) لها فدك و قبضته في حياته، ثم قبلت شهادة أعرابي بوال على عقبيه، مثل أوس بن الحدثان، و أخذت منها فدك، و زعمت أنه في‏ء للمسلمين،

He^-asws said: ‘Because you would have rejected the Testimony of Allah^-azwj for her^-asws Purity, and would have accepted the testimonies of the people against her^-asws, just as you have rejected the Judgement of Allah^-azwj, and the judgement of His^-azwj Rasool^-saww that he^-saww made Fadak to be for her^-asws, and she had owned it during his^-saww lifetime. Then you accepted the testimony of a Bedouin who urinates upon his heels, the likes of Aws Bin Al-Hadsaan, and snatched Fadak from her^-asws, and are alleging that it is for the Muslims.

و قد قال رسول الله (صلى الله عليه و آله): البينة على المدعي، و اليمين على من ادعي عليه-

And Rasool-Allah^-saww has said: ‘The responsibility of the proof is upon the claimant, and the oath upon what he is claiming against’.

قال- فدمدم الناس، و بكى بعضهم، فقالوا: صدق- و الله- علي. و رجع علي إلى منزله».

He (the narrator) said, ‘The people murmured, and some of them wept and were saying: ‘By Allah^-azwj, Ali^-asws has spoken the truth’. And Ali^-asws returned to his^-asws house’.

قال: «و دخلت فاطمة المسجد، و طافت بقبر أبيها (عليه و آله السلام) و هي تبكي، و تقول:

He (the narrator said), ‘And Syeda Fatima^-asws entered the Masjid, and circumambulated the grave of her^-asws father^-saww, and she^-asws wailed, and she^-asws was saying (in prose):

إنا فقدناك فقد الأرض وابلها             و اختل قومك فاشهدهم و لا تغب

‘Surely, your^-saww separation is the separation of the earth and its rains; and your^-saww people got disturbed, so appear to them and do not be hidden.

قد كان بعدك أنباء و هنبثة              لو كنت شاهدها لم تكثر الخطب‏

After you^-saww there is news, and intense differing; If only you^-saww would have witnessed it, the speeches would not have been in abundance.

قد كان جبريل بالآيات يؤنسنا             فغاب عنا و كل الخير محتجب‏

Jibraeel^-as had been entertaining us^-asws with the Verses; but he^-as is absent from us^-asws, and so has every good been veiled.

و كنت بدرا و نورا يستضاء به             عليك تنزل من ذي العزة الكتب‏

And I^-asws was a moon and a Light illuminating it; upon you^-saww was the Revelation from the one with Honourable Books.

تقمصتها رجال و استخف بنا             إذ غبت عنا فنحن اليوم نغتصب‏

The men have impersonated it and belittled us^-asws; when you^-saww are absent from us^-asws, so today we^-asws have been usurped.

فكل أهل له قربى و منزلة             عند الإله على الأدنين مقترب‏

For every family, there is a kinship for it and a status; in the Presence of God, a nearness of approach.

أبدت رجال لنا فحوى صدورهم             لما مضيت و حالت دونك الكثب

The men demonstrated what was in their chests; when I^-asws went and (described) the conditions besides you^-saww.

فقد رزينا  بما لم يرزه أحد                 من البرية لا عجم و لا عرب‏

So, they gave us^-asws difficulties, which they had not given anyone; from the wilderness, neither the Arabs nor the non-Arabs.

فقد رزينا به محضا خليقته               صافي الضرائب و الأعراق و النسب‏

So they gave us^-asws difficulties by its creation; the net of taxes, and the prejudices, and the hostilities.

فأنت خير عباد الله كلهم             و أصدق الناس حين الصدق و الكذب

So you^-saww are the best of the servants of Allah^-azwj, all of them; and the most truthful of the people when they speak the truth and lie.

فسوف نبكيك ما عشنا و ما بقيت             منا العيون بتهمال لها سكب

So we^-asws would be lamenting over you^-saww whatever life we live and whatever that remains; from us the eyes with what we^-asws can bear, from the downpour of tears.

سيعلم المتولي ظلم حامتنا            يوم القيامة أنى سوف ينقلب».

I^-asws shall be undertaking it upon myself^-asws to inform of the injustices upon us^-asws; on the Day of Judgement, I^-asws will overturn them’.

[Hadith continues below]

 They tried to assassinate Ali^-asws:

قال: «فرجع أبو بكر إلى منزله، و بعث إلى عمر، فدعاه، فقال: ما رأيت مجلس علي منا اليوم؟ و الله لئن قعد مقعدا مثله ليفسدن أمرنا، فما الرأي؟

He (the narrator) said, ‘Abu Bakr returned to his house and sent for Umar and called him over, so he said, ‘Did you not see Ali^-asws’s gathering from us today? By Allah^-azwj, if he^-asws were to sit in a session like it, he^-asws would spoil our matter. So what is your opinion?’

قال عمر: الرأي أن تأمر بقتله. قال: فمن يقتله؟ قال: خالد بن الوليد.

Umar said, ‘The opinion is that you should order for his^-asws murder’. He said, ‘So who will murder him^-asws?’ He said, ‘Khalid Bin Al-Waleed’.

فبعثا إلى خالد، فأتاهما، فقالا: نريد أن نحملك على أمر عظيم. قال: احملاني على ما شئتما، و لو قتل علي بن أبي طالب. قالا: فهو ذاك. قال خالد: متى أقتله؟ قال أبو بكر: إذا حضر المسجد، فقم بجنبه في الصلاة، فإذا أنا سلمت فقم إليه فاضرب عنقه. قال: نعم.

So, the two of them went to Khalid and said, ‘We want to burden you with a great matter’. He said, ‘Burden me with whatsoever you two like to, even though it may be the murder of Ali^‑asws Bin Abu Talib^-asws’. They said, ‘That is it!’ Khalid said, ‘When shall I kill him^-asws?’ Abu Bakr said, ‘When he^-asws is present in the Masjid, stand by his^-asws side during the Salat. So when I send greetings (at the end of the Salat), rise upon him^-asws and strike his^-asws neck’. He said, ‘Yes’.

فسمعت أسماء بنت عميس ذلك، و كانت تحت أبي بكر، فقالت لجاريتها: اذهبي إلى منزل علي و فاطمة فأقرئيهما السلام، و قولي لعلي: إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ ،

Asma Bint Umays heard that, and she was (at that time) under (wife of) Abu Bakr, so she said to her maid, ‘Go to the house of Ali^-asws and (Syeda) Fatima^-asws and convey the greetings to them both^-asws, and say to Ali^-asws, ‘The chiefs have issued an order for you to be killed, therefore get out (from the city). I am from the (sincere) advisers to you [28:20]’.

فجاءت إليهما، فقالت لعلي (عليه السلام): إن أسماء بنت عميس تقرأ عليكما السلام، و تقول: إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ. فقال علي (عليه السلام): قولي لها: إن الله يحيل بينهم و بين ما يريدون.

So, she came to them^-asws, and said to Ali^-asws, ‘Asma Bin Umays conveys the greetings to both of you^-asws, and she is saying: ‘The chiefs have issued an order for you to be killed, therefore get out (from the city). I am from the (sincere) advisers to you [28:20]’. So Ali^-asws said: ‘Relate my^-asws words to her: ‘Surely Allah^-azwj has Prevented what is between them and what they are intending’.

ثم قام و تهيأ للصلاة، و حضر المسجد، و صلى خلف أبي بكر، و خالد بن الوليد إلى جنبه معه السيف، فلما جلس أبو بكر للتشهد ندم على ما قال، و خاف الفتنة، و شدة علي (عليه السلام) و بأسه، و لم يزل متفكرا لا يجسر أن يسلم حتى ظن الناس أنه قد سها، ثم التفت إلى خالد، فقال: يا خالد، لا تفعل ما أمرتك به، السلام عليكم و رحمة الله و بركاته.

Then he^-asws stood up and prepared for the Salat, and went to the Masjid, and prayed while Abu Bakr went ahead, and Khalid Bin Al-Waleed was by his^-asws side, with his sword. So when Abu Bakr sat for the testimonies, fear overtook him and he said, and feared the strife, and the severity of Ali^-asws and his^-asws bravery, and did not stop thinking about it, and he did not dare to send greetings until the people thought that he had forgotten it. Then he turned towards Khalid, so he said, ‘Do not do what I ordered you with! (and then sent the greetings of the Salat), ‘Peace be upon you all, and the Mercy of Allah^-azwj and His^-azwj Blessings’.

فقال أمير المؤمنين (عليه السلام): يا خالد، ما الذي أمرك به؟ قال: أمرني بضرب عنقك. قال: و كنت فاعلا؟ قال: إي و الله، فلولا أنه قال: لا تفعل، لقتلتك بعد التسليم-

Amir-Al-Momineen^-asws said: ‘O Khalid! What was it that he had ordered you with?’ He said, ‘He had ordered me to strike your^-asws neck’. He^-asws said: ‘And would you have done it?’ He said, ‘Yes, by Allah^-azwj, even without him having said, ‘Do not do it – I would have killed you^-asws after the greetings’’.

قال- فأخذه علي (عليه السلام)، فضرب به الأرض، و اجتمع الناس عليه، فقال عمر: يقتله، و رب الكعبة. و قال الناس: يا أبا الحسن، الله الله، بحق صاحب هذا القبر.

He^-asws said: ‘Then Ali^-asws grabbed hold of him and threw him upon the ground, and the people gathered around. So Umar said, ‘Kill him^-asws, by the Lord^-azwj of the Kabah!’ And the people said, ‘O Abu Al-Hassan^-asws, Allah^-azwj, Allah^-azwj, for the sake of the occupant^-asws of this grave!

فخلى عنه، فالتفت إلى عمر، و أخذ بتلابيبه، و قال: يا بن صهاك، لولا عهد من رسول الله (صلى الله عليه و آله)، و كتاب من الله سبق، لعلمت أينا أضعف ناصرا، و أقل عددا ثم دخل منزله».

So he^-asws let him go and turned towards Umar and grabbed him by his collar and said: ‘O son of Sahaak! Had it not been for the oath from Rasool-Allah^-saww and the Book of Allah^-azwj in front of me^-asws, you would have known where are the weaker helpers and fewer number [72:24]’. Then he^-asws entered his^-asws house’.^[25]

Another Account of Usurpation of Fadak

غصب فدك

وقبضه وصاحبه فدك وهي في يد فاطمة عليها السلام مقبوضة قد أكلت غلتها على عهد النبي صلى الله عليه وآله. فسألها البينة على ما في يدها ولم يصدقها ولا صدق أم أيمن. وهو يعلم يقينا – كما نعلم – أنها في يدها. ولم يكن يحل له أن يسألها البينة على ما في يدها ولا أن يتهمها.

He (Umar), along with his companion (Abu Bakr), captured Fadak, and it was in the hand (control) of (Syeda) Fatima^-asws. She^-asws had consumed from its yield in the era of the Prophet^-saww. So, they asked her^-asws for proof for that which was already in her^-asws hands, and neither did they ratify her^-asws nor Umm Ayman^-ra (Bibi Fizza^-ra). And he knew with conviction – just as we^-asws know – that it was in her^-asws hands. And it was not permissible for him to ask her^‑asws for proof for that which was already in her^-asws hands, nor for him to hurl accusations at her^‑asws.

ثم استحسن الناس ذلك وحمدوه وقالوا: (إنما حمله على ذلك الورع والفضل) ثم حسن قبح فعلهما أن عدلا عنها فقالا: (نظن إن فاطمة لن تقول إلا حقا وإن عليا لم يشهد إلا بحق، ولو كانت مع أم أيمن امرأة أخرى أمضيناها لها). فحظيا بذلك عند الجهال وما هما ومن أمر هما أن يكونا حاكمين فيعطيان أو يمنعان؟ ولكن الأمة ابتلوا بهما فأدخلا أنفسهما فيما لا حق لهما فيه ولا علم لهما به.

Then the people beautified that and praised him for it and said, ‘But he did that due to his piety and virtue’. Then they beautified the ugly deeds of them both as being fair and equitable. So, they said, ‘We think that Fatima^-asws did not say except for the truth, and that Ali^-asws did not testify except with the truth, and had there been with Umm Ayman another woman (to testify), we would have given it to her^-asws’. So they both gained credibility by that among the ignorant people, and what are these two, and who made these two to be rulers, so they should be followed or prevented?’ But, the community got involved with the two of them and entered themselves into that in which they had no right for them both, and both of them did not have any knowledge about it.

وقد قالت فاطمة عليها السلام لهما – حين أراد انتزاعها وهي في يدها -: (أليست في يدي وفيها وكيلي وقد أكلت غلتها ورسول الله صلى الله عليه وآله حي)؟ قالا: بلى. قالت: (فلم تسألني البينة على ما في يدي)؟ قالا: لأنها فيئ المسلمين، فإن قامت بينة وإلا لم نمضها قالت لهما – والناس حولهما يسمعون -: (أفتريدان أن تردا ما صنع رسول الله صلى الله عليه وآله وتحكما فينا خاصة بما لم تحكما في سائر المسلمين؟ أيها الناس، اسمعوا ما ركباها. أرأيتما إن ادعيت ما في أيدي المسلمين من أموالهم، أتسألونني البينة أم تسألونهم)؟ قالا: بل نسألك.

And (Syeda) Fatima^-asws had said to them both – when he wanted to take it (Fadak) away from her^-asws, and it was in her^-asws hands: ‘Is this not in my^-asws hands and my^-asws representative regarding it is here, and I^-asws had consumed the yield from it whilst the Messenger of Allah^-saww was alive?’ He said, ‘Yes’. She^-asws said: ‘So why do you ask me^-asws for the proof on that which is already in my^-asws hands?’ He said, ‘Because this is war booty for the Muslims, so you^-asws produce the proof otherwise we will not give it (back)’. She^-asws said to both of them – and the people around them were listening: ‘Do the two of you want to reverse what the Messenger of Allah^-saww has done (gifted Fadak to me)? And you both are issuing a ruling with regards to us^-asws, especially that which you have not issued regarding the rest of the Muslims? O you people! Listen to what they are riding on. Do you think that if I^-asws were to claim (a portion) from the wealth of the Muslims to be in my^-asws hands, you would ask me^-asws for proof or ask them for their proof?’ They said, ‘But we will ask you^-asws’.

قالت: (فإن ادعى جميع المسلمين ما في يدي تسألونهم البينة أم تسألونني)؟ فغضب عمر وقال: إن هذا فيئ للمسلمين وأرضهم، وهي في يدي فاطمة تأكل غلتها، فإن أقامت بينة على ما ادعت أن رسول الله وهبها لها من بين المسلمين – وهي فيئهم وحقهم – نظرنا في ذلك

She^-asws said: ‘If all the Muslims were to make a claim for that which is in my^-asws hands, you will ask them for the proof or from me^-asws?’ Umar got angry and said: ‘This is the ‘Fey’ (war booty) for the Muslims and their land, and it is in the hands of Fatima^-asws and she^-asws is consuming the yield of it, so if she^-asws can establish proof on what she^-asws is claiming that the Messenger of Allah^-saww gifted it to her^-asws from between the Muslims – and it is their war booty and their right – we will look into that’.

فقالت: حسبي أنشدكم بالله أيها الناس، أما سمعتم رسول الله صلى الله عليه وآله يقول: (إن ابنتي سيدة نساء أهل الجنة)؟ قالوا: اللهم نعم، قد سمعناه من رسول الله صلى الله عليه وآله. قالت: أفسيدة نساء أهل الجنة تدعي الباطل وتأخذ ما ليس لها؟ أرأيتم لو أن أربعة شهدوا علي بفاحشة أو رجلان بسرقة أكنتم مصدقين علي؟ فأما أبو بكر فسكت، وأما عمر فقال: نعم، ونوقع عليك الحد

So, she^-asws said: ‘It is sufficient for me^-asws that I^-asws should adjure you with Allah^-azwj as Witness, O you people, but have you not heard the Messenger of Allah^-saww say: ‘My^‑saww daughter^-asws is the Chieftess of the women of the Paradise?’ They said, ‘Our Allah^-azwj, yes, we have heard it from the Messenger of Allah^-saww’. Would the Chieftess of the women of the Paradise make a false claim and take what is not for her to take? Do you think that if four witnesses testify against me^-asws for immorality, or two men for theft, you will ratify them against me^-asws?’ As for Abu Bakr, he was silent, but not Umar. He said, ‘Yes, we will apply the Limits (of the Law) on you^-asws’.

فقالت: كذبت ولؤمت، إلا أن تقر أنك لست على دين محمد صلى الله عليه وآله. إن الذي يجيز على سيدة نساء أهل الجنة شهادة أو يقيم عليها حدا لملعون كافر بما أنزل الله على محمد صلى الله عليه وآله، لأن من (أذهب الله عنهم الرجس وطهرهم تطهيرا) لا تجوز عليهم شهادة لأنهم معصومون من كل سوء مطهرون من كل فاحشة.

She^-asws said: ‘You lied, and are wicked. Nay, you have accepted that you are not on the Religion of Muhammad^-saww. The one who places a requirement of a witness upon the Chieftess of the women of the Paradise, or establish the Limits (of the Law) against her^-asws, is an accursed infidel by what Allah^-azwj Sent down upon Muhammad^-saww, because they^-asws are the ones from whom^-asws Allah^-azwj has kept away all uncleanness and Purified them^-asws with a thorough Purifying [33:33]. It is not permissible to have witnesses against them^-asws because they^-asws are infallible from every evil, and pure from every immorality.

حدثني – يا عمر – من أهل هذه الآية، لو أن قوما شهدوا عليهم أو على أحد منهم بشرك أو كفر أو فاحشة كان المسلمون يتبرؤون منهم ويحدونهم؟ قال: نعم، وما هم وسائر الناس في ذلك إلا سواء

Narrate to me^-asws – O Umar – who are the People^-asws (Ahl) of this Verse? If the people testify against them^-asws or any one^-asws from them^-asws, of Polytheism or infidelity, or immorality, will the Muslims keep away from them^-asws and apply the Limits (of the Law) on them^-asws?’ He said, ‘Yes, and they^-asws and the rest of the people with regards to that are not but equal’.

قالت: كذبت وكفرت، ما هم وسائر الناس في ذلك سواء لأن الله عصمهم ونزل عصمتهم وتطهيرهم وأذهب عنهم الرجس. فمن صدق عليهم فإنما يكذب الله ورسوله. فقال أبو بكر: أقسمت عليك – يا عمر – لما سكت

She^-asws said: ‘كذبت وكفرت’ ‘You have lied and transgressed (Kufr), they^-asws and the rest of the people are not equal with regards to that because Allah^-azwj has Made them^-asws to be Infallible and Revealed their^-asws Infallibility, and their^-asws Purification, and Kept away from them^-asws, the impurities. Therefore, the one who ratifies against them^-asws, he has lied against Allah^‑azwj and his^-azwj Messenger^-saww’. Abu Bakr said, ‘I am holding you on oath – O Umar – to keep quiet’.  [An extract, further details are given in Hadith 14, Kitab-e-Sylaym][26]

Arguments of (Syeda) Fatima^-asws for Fadak:

وَ رَوَاهَا الشَّيْخُ أَحْمَدُ بْنُ أَبِي طَالِبٍ الطَّبْرِسِيُّ فِي كِتَابِ الْإِحْتِجَاجِ مُرْسَلًا، وَ نَحْنُ نُورِدُهَا بِلَفْظِهِ، ثُمَّ نُشِيرُ إِلَى مَوْضِعِ التَّخَالُفِ بَيْنَ الرِّوَايَاتِ فِي أَثْنَاءِ شَرْحِهَا إِنْ شَاءَ اللَّهُ تَعَالَى.  قَالَ رَحِمَهُ اللَّهُ تَعَالَى: رَوَى عَبْدُ اللَّهِ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ:

It is reported by the sheykh Ahmad Bin Abu Talib Al-Tabarsi in the book ‘Al-Ihtijaj’, with an unbroken chain, and we are relating it by his words, then referring it to the subject of the differing between the reports while explaining it. He said, ‘It is reported by Abdullah Al-Hassan by his chain,

أَنَّهُ لَمَّا أَجْمَعَ أَبُو بَكْرٍ عَلَى مَنْعِ فَاطِمَةَ عَلَيْهَا السَّلَامُ فَدَكَ، وَ بَلَغَهَا ذَلِكَ لاتت [لَاثَتْ‏] خِمَارَهَا عَلَى رَأْسِهَا وَ اشْتَمَلَتْ بِجِلْبَابِهَا وَ أَقْبَلَتْ فِي لُمَةٍ مِنْ حَفَدَتِهَا وَ نِسَاءِ قَوْمِهَا تَطَأُ ذُيُولَهَا، مَا تَخْرِمُ مِشْيَتُهَا مِشْيَةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ حَتَّى دَخَلَتْ عَلَى أَبِي بَكْرٍ- وَ هُوَ فِي حَشَدٍ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ غَيْرِهِمْ-

‘From his forefathers^-asws: ‘When Abu Bakr united upon preventing (Syeda) Fatima^-asws from keeping the (estate of) Fadak and that (news) reached her^-asws, she^-asws put on her^-asws veil upon her^-asws head and covered with her^-asws outer garment and came among a group of her^‑asws children and womenfolk of her^-asws people following behind her^-asws, tapping in her^‑asws walk like the walking of Rasool-Allah^-saww until she^-asws entered to see Abu Bakr – and he was among a crowd of the Emigrants and the Helpers and others.

فَنِيطَتْ دُونَهَا مُلَاءَةٌ، فَجَلَسَتْ ثُمَّ أَنَّتْ أَنَّةً أَجْهَشَ الْقَوْمُ لَهَا بِالْبُكَاءِ، فَارْتَجَّ الْمَجْلِسُ، ثُمَّ أَمْهَلَتْ هُنَيْئَةً حَتَّى إِذَا سَكَنَ نَشِيجُ الْقَوْمِ وَ هَدَأَتْ فَوْرَتُهُمْ، افْتَتَحَتِ الْكَلَامَ بِحَمْدِ اللَّهِ وَ الثَّنَاءِ عَلَيْهِ وَ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ  (ص)، فَعَادَ الْقَوْمُ فِي بُكَائِهِمْ فَلَمَّا أَمْسَكُوا عَادَتْ فِي كَلَامِهَا.

She^-asws put up a screen beside her^-asws and sat down. Then she^-asws sighed such a sigh the people started sobbing to her^-asws with the wailing. The gathering was shaken. Then she^‑asws waited for a while until when the sobbing of the people had calmed down and their outburst had settled, she^-asws began the speech with the Praise of Allah^-azwj and the Salawat upon Rasool-Allah^-saww. The people returned to their wailing. When they withheld, she^-asws returned to her^-asws speech.

فَقَالَتْ عَلَيْهَا السَّلَامُ: الْحَمْدُ لِلَّهِ عَلَى مَا أَنْعَمَ، وَ لَهُ الشُّكْرُ عَلَى مَا أَلْهَمَ، وَ الثَّنَاءُ بِمَا قَدَّمَ مِنْ عُمُومِ نِعَمٍ ابْتَدَأَهَا، وَ سُبُوغِ آلَاءٍ أَسْدَاهَا، وَ تَمَامِ مِنَنٍ وَالاهَا، جَمَّ عَنِ الْإِحْصَاءِ عَدَدُهَا، وَ نَأَى عَنِ الْجَزَاءِ أَمَدُهَا، وَ تَفَاوَتَ عَنِ الْإِدْرَاكِ أَبَدُهَا، وَ نَدَبَهُمْ لِاسْتِزَادَتِهَا بِالشُّكْرِ لِاتِّصَالِهَا، وَ اسْتَحْمَدَ إِلَى الْخَلَائِقِ بِإِجْزَالِهَا، وَ ثَنَّى بِالنَّدْبِ إِلَى أَمْثَالِهَا،

She^-asws said: ‘The Praise is for Allah^-azwj upon what He^-azwj has Favoured with, and for Him^‑azwj is the thanks upon what He^-azwj has Inspired, and the praise with what He^-azwj preceded from the general Favours and Initiating these, and Dyeing the bounties of its brilliance, and Completing the Conferment of the Favours, too immense to be counted, and its perpetual extension and variety impossible from realising its extension, and thanks cannot be offered for the duration and commencement (of the bounties), and whose perpetuity is beyond comprehension, and praise with the perpetuity to its like.

وَ أَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، كَلِمَةٌ جُعِلَ الْإِخْلَاصُ تَأْوِيلَهَا، وَ ضُمِّنَ الْقُلُوبُ مَوْصُولَهَا، وَ أَنَارَ فِي الْفِكْرَةِ  مَعْقُولُهَا، الْمُمْتَنِعُ مِنَ الْأَبْصَارِ رُؤْيَتُهُ، وَ مِنَ الْأَلْسُنِ صِفَتُهُ، وَ مِنَ الْأَوْهَامِ كَيْفِيَّتُهُ،

And I^-asws testify that there is no god except Allah^-azwj Alone, there being no associate for Him^‑azwj, a phrase its interpretation is made for the sincerity, and the hearts are guaranteed for its connectivity, and there is radiance in the thoughts of its reasonableness. Seeing Him^‑azwj is prevented from the sights, and the tongues from describing Him^-azwj, and the imaginations from grasping Him^-azwj.

ابْتَدَعَ الْأَشْيَاءَ لَا مِنْ شَيْ‏ءٍ كَانَ قَبْلَهَا، وَ أَنْشَأَهَا بِلَا احْتِذَاءِ أَمْثِلَةٍ امْتَثَلَهَا، كَوَّنَهَا بِقُدْرَتِهِ، وَ ذَرَأَهَا بِمَشِيَّتِهِ، مِنْ غَيْرِ حَاجَةٍ مِنْهُ إِلَى تَكْوِينِهَا، وَ لَا فَائِدَةٍ لَهُ فِي تَصْوِيرِهَا، إِلَّا تَثْبِيتاً لِحِكْمَتِهِ، وَ تَنْبِيهاً عَلَى طَاعَتِهِ، وَ إِظْهَاراً لِقُدْرَتِهِ، وَ تَعَبُّداً لِبَرِيَّتِهِ، وَ إِعْزَازاً لِدَعْوَتِهِ،

He^-azwj Initiated the things, not from anything which was before it, and Created these without imitating it’s like from its like, bringing into existence by His^-azwj Power, and Scattering it by His^-azwj Desire, from without there being any need from it to its existence, nor it having any benefit for Him^-azwj in Forming it, except Installation to His^-azwj Wisdom, and alertness upon obeying Him^-azwj, and Manifestation of His^-azwj Power, and servitude of His^-azwj created beings, and Strengthening for His^-azwj Call.

ثُمَّ جَعَلَ الثَّوَابَ عَلَى طَاعَتِهِ، وَ وَضَعَ الْعِقَابَ عَلَى مَعْصِيَتِهِ، زِيَادَةً لِعِبَادِهِ عَنْ نَقِمَتِهِ وَ حِيَاشَةً مِنْهُ إِلَى جَنَّتِهِ،

Then He^-azwj Made the Rewards upon obeying Him^-azwj, and Placed the Punishment upon disobeying Him^-azwj, being a boost for His^-azwj servant for fearing His^-azwj Punishment and an urging from Him^-azwj to His^-azwj Paradise.

وَ أَشْهَدُ أَنَّ أَبِي مُحَمَّداً (ص) عَبْدُهُ وَ رَسُولُهُ، اخْتَارَهُ وَ انْتَجَبَهُ قَبْلَ أَنْ أَرْسَلَهُ، وَ سَمَّاهُ قَبْلَ أَنِ اجْتَبَلَهُ، وَ اصْطَفَاهُ قَبْلَ أَنِ ابْتَعَثَهُ، إِذِ الْخَلَائِقُ بِالْغَيْبِ مَكْنُونَةٌ، وَ بِسَتْرِ الْأَهَاوِيلِ مَصُونَةٌ، وَ بِنِهَايَةِ الْعَدَمِ مَقْرُونَةٌ،

And I^-asws testify that my^-asws father^-saww Muhammad^-saww was His^-azwj servant and His^‑azwj Rasool^-saww. He^-azwj Chose him^-saww and Selected him^-saww before Sending him^-saww, and Named him^-saww before Making him^-saww honourable, and Chose him^-saww before Sending him^‑saww, when the creatures were in the hidden in His^-azwj unseen, and veiled states of Making, and paired with end of nothingness.

عِلْماً مِنَ اللَّهِ تَعَالَى بِمَآيِلِ الْأُمُورِ، وَ إِحَاطَةً بِحَوَادِثِ الدُّهُورِ، وَ مَعْرِفَةً بِمَوَاقِعِ الْمَقْدُورِ، ابْتَعَثَهُ اللَّهُ تَعَالَى إِتْمَاماً لِأَمْرِهِ، وَ عَزِيمَةً عَلَى إِمْضَاءِ حُكْمِهِ، وَ إِنْفَاذاً لِمَقَادِيرِ حَتْمِهِ،

A Knowledge from Allah^-azwj the Exalted with the results of the matters and encompassing the occurrence(s) of the times, and recognition with the Pre-determined events. Allah^-azwj the Exalted Sent him^-saww as a Completion of His^-azwj Commands, and a Determination upon Accomplishing of His^-azwj Wisdom and implementation of the Determinations of His^‑azwj Ordainments.

فَرَأَى الْأُمَمَ فِرَقاً فِي أَدْيَانِهَا، عُكَّفاً عَلَى نِيرَانِهَا، عَابِدَةً لِأَوْثَانِهَا، مُنْكِرَةً لِلَّهِ مَعَ عِرْفَانِهَا، فَأَنَارَ اللَّهُ بِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ ظُلَمَهَا، وَ كَشَفَ عَنِ الْقُلُوبِ بُهَمَهَا، وَ جَلَى عَنِ الْأَبْصَارِ غُمَمَهَا، وَ قَامَ فِي النَّاسِ بِالْهِدَايَةِ، وَ أَنْقَذَهُمْ  مِنَ الْغَوَايَةِ، وَ بَصَّرَهُمْ مِنَ الْعَمَايَةِ، وَ هَدَاهُمْ إِلَى الدِّينِ الْقَوِيمِ، وَ دَعَاهُمْ إِلَى الطَّرِيقِ الْمُسْتَقِيمِ،

He^-saww saw the communities as sects in their (various) religions, leaning upon their fires, worshipping to their idols in denial of Allah^-azwj with their understandings. So, Allah^‑azwj Illuminated their darkness through Muhammad^-saww, and Uncovered their obscurities from the hearts, and Polished their blindness from the sights, and he^-saww stood among the people with the guidance, and saved them from the collapse, and made them seeing from the blindness, and guided them to the upright Religion and called them to the Straight Path.

ثُمَّ قَبَضَهُ اللَّهُ إِلَيْهِ قَبْضَ رَأْفَةٍ وَ اخْتِيَارٍ، وَ رَغْبَةٍ وَ إِيْثَارٍ بمحمد [فَمُحَمَّدٌ] صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَنْ َعَبِ هَذِهِ الدَّارِ فِي رَاحَةٍ، قَدْ حُفَّ بِالْمَلَائِكَةِ الْأَبْرَارِ، وَ رِضْوَانِ الرَّبِّ الْغَفَّارِ، وَ مُجَاوَرَةِ الْمَلِكِ الْجَبَّارِ،

Then Allah^-azwj Captured his^-saww soul to Him^-azwj Kindly and (with his^-saww) choice, and Preferred for Muhammad^-saww to be away from the fatigue of this House (world) to be in rest. He^‑azwj is (now) surrounded by the righteous Angels, and Pleasure of Lord^-azwj, the Forgiver, and in the vicinity of the King, the Subduer.

صَلَّى اللَّهُ عَلَى أَبِي نَبِيِّهِ وَ أَمِينِهِ عَلَى الْوَحْيِ وَ صَفِيِّهِ وَ خِيَرَتِهِ مِنَ الْخَلْقِ وَ رَضِيِّهِ، وَ السَّلَامُ عَلَيْهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.

May Allah^-azwj Send Salawat upon my^-asws father^-saww, His^-azwj Prophet^-saww, and His^-azwj Trustee upon the Revelation and His^-azwj Elite, and His^-azwj Choice from the people, and His^‑azwj Pleasure, and the greeting be unto him^-saww, and Mercy of Allah^-azwj and His^-azwj Blessings’.

ثُمَّ الْتَفَتَتْ إِلَى أَهْلِ الْمَجْلِسِ، وَ قَالَتْ: أَنْتُمْ عِبَادَ اللَّهِ نُصْبُ أَمْرِهِ وَ نَهْيِهِ، وَ حَمَلَةُ دِينِهِ وَ وَحْيِهِ، وَ أُمَنَاءُ اللَّهِ عَلَى أَنْفُسِكُمْ، وَ بُلَغَاؤُهُ إِلَى الْأُمَمِ، وَ زَعَمْتُمْ حَقٌّ لَكُمْ لِلَّهِ

Then she^-asws turned toward the people of the gathering and said: ‘You are the servants of Allah^-azwj installing His^-azwj Commands and His^-azwj Prohibitions, and carriers of His^-azwj Religion and His^-azwj Revelations, and trustees of Allah^-azwj upon yourselves, and His^-azwj deliverers to the communities, and you are claiming a right for yourselves for the Sake of Allah^-azwj?

فِيكُمْ عَهْدٌ قَدَّمَهُ إِلَيْكُمْ، وَ بَقِيَّةٌ اسْتَخْلَفَهَا عَلَيْكُمْ، كِتَابُ اللَّهِ النَّاطِقُ، وَ الْقُرْآنُ الصَّادِقُ، وَ النُّورُ السَّاطِعُ، وَ الضِّيَاءُ اللَّامِعُ، بَيِّنَةٌ بَصَائِرُهُ، مُنْكَشِفَةٌ سَرَائِرُهُ، مُتَجَلِّيَةٌ ظَوَاهِرُهُ، مُغْتَبِطَةٌ بِهِ أَشْيَاعُهُ، قَائِدٌ إِلَى الرِّضْوَانِ اتِّبَاعُهُ، مُؤَدٍّ إِلَى النَّجَاةِ إِسْمَاعُهُ ،

Among you there is a covenant He^-azwj had Sent ahead to you all, and replacements upon you – the speaking Book of Allah^-azwj and the truthful Quran, and the shining Noor, and the brilliant illumination, and its insight is evidence, its secrets are uncovered, its apparent is clear, its adherents are envied, guiding its followers to the Pleasure (of Allah^-azwj), delivering its listeners to the salvation.

بِهِ تُنَالُ حُجَجُ اللَّهِ الْمُنَوَّرَةُ، وَ عَزَائِمُهُ الْمُفَسَّرَةُ، وَ مَحَارِمُهُ الْمُحَذَّرَةُ، وَ بَيِّنَاتُهُ الْجَالِيَةُ، وَ بَرَاهِينُهُ الْكَافِيَةُ، وَ فَضَائِلُهُ الْمَنْدُوبَةُ، وَ رُخَصُهُ الْمَوْهُوبَةُ، وَ شَرَائِعُهُ الْمَكْتُوبَةُ،

By it, the Arguments of Allah^-azwj attain the radiance, and the interpretations of His^‑azwj Determinations, and cautioning of His^-azwj Prohibitions, and pointing its evidences, and its sufficing proofs, and its recommended merits, and allowance of its neutral acts, and His^‑azwj Prescribed Laws.

فَجَعَلَ اللَّهُ الْإِيمَانَ تَطْهِيراً لَكُمْ مِنَ الشِّرْكِ، وَ الصَّلَاةَ تَنْزِيهاً لَكُمْ عَنِ الْكِبْرِ، وَ الزَّكَاةَ تَزْكِيَةً لِلنَّفْسِ، وَ نَمَاءً فِي الرِّزْقِ، وَ الصِّيَامَ تَثْبِيتاً لِلْإِخْلَاصِ، وَ الْحَجَّ تَشْيِيداً لِلدِّينِ، وَ الْعَدْلَ تَنْسِيقاً لِلْقُلُوبِ، وَ طَاعَتَنَا نِظَاماً لِلْمِلَّةِ، وَ إِمَامَتَنَا أَمَاناً مِنَ الْفُرْقَةِ،

Allah^-azwj Made the Eman to be a cleanser from the Shirk for you, and the Salat being for you a remover from the arrogance, and the Zakat being a purification for the soul, and an increase for the sustenance, and the Fasting as an affirmation of the sincerity, and the Hajj being a structure for the Religion, and the justice being a harmonisation for the hearts, and obedience to us^-asws as a system for the Religion, and our^-asws Imamate being a security from the sectarianism.

وَ الْجِهَادَ عِزّاً لِلْإِسْلَامِ، وَ الصَّبْرَ مَعُونَةً عَلَى اسْتِيجَابِ الْأَجْرِ، وَ الْأَمْرَ بِالْمَعْرُوفِ مَصْلَحَةً لِلْعَامَّةِ، وَ بِرَّ الْوَالِدَيْنِ وِقَايَةً مِنَ السَّخَطِ، وَ صِلَةَ الْأَرْحَامِ مَنْمَاةً لِلْعَدَدِ، وَ الْقِصَاصَ حَقْناً لِلدِّمَاءِ، وَ الْوَفَاءَ بِالنَّذْرِ تَعْرِيضاً لِلْمَغْفِرَةِ، وَ تَوْفِيَةَ الْمَكَايِيلِ وَ الْمَوَازِينِ تَغْيِيراً لِلْبَخْسِ،

And the Jihad is an honour for Al-Islam, and the patience is an aid upon obligating the Recompense, and enjoining with the goodness is in the interest of the general public, and kindness with the parents is a saviour from the (Divine) Wrath, and maintenance of the relationship is an increase for the number (age), and the retaliation is a saving of the blood (shedding), and the fulfilment of the vow is an exposure for the Forgiveness, and fulfilment of the weights and the measures is a change for the losses.

وَ النَّهْيَ عَنْ شُرْبِ الْخَمْرِ تَنْزِيهاً عَنِ الرِّجْسِ، وَ اجْتِنَابَ الْقَذْفِ حِجَاباً عَنِ اللَّعْنَةِ، وَ تَرْكَ السَّرِقَةِ إِيجَاباً لِلْعِفَّةِ، وَ حَرَّمَ اللَّهُ الشِّرْكَ إِخْلَاصاً لَهُ بِالرُّبُوبِيَّةِ،

And the Prohibition from drinking the wine (intoxicants) is a remover from the uncleanness, and shunning the slander is a veil from the (Divine) Curse, and leaving the theft is an acceptation for the chastity, and the shirk (association) with Allah^-azwj is Prohibited for the sincerity to Him^-azwj with the Lordship.

فَ اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ ، وَ أَطِيعُوا اللَّهَ فِيمَا أَمَرَكُمْ بِهِ وَ نَهَاكُمْ عَنْهُ فَإِنَّهُ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ .

So, Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102] and obey Allah^-azwj in whatever He^-azwj has Commanded you with and Forbidden you from, for rather, Allah is feared by those from His knowledgeable servants. [35:28].

ثُمَّ قَالَتْ: أَيُّهَا النَّاسُ! اعْلَمُوا أَنِّي فَاطِمَةُ وَ أَبِي مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، أَقُولُ عَوْداً وَ بَدْءاً، وَ لَا أَقُولُ مَا أَقُولُ غَلَطاً، وَ لَا أَفْعَلُ مَا أَفْعَلُ شَطَطاً لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ،

Then she^-asws said: ‘O you people! Know that I^-asws am Fatima^-asws, and my^-asws father^‑saww is Muhammad^-saww. I^-asws saying repeatedly and initiating, and I^-asws will not say what I^‑asws shall say as being wrong, nor will I^-asws do what I^-asws do as being an enormity. There has come to you a Rasool from yourselves. It is grievous upon him what is distressing upon you, being full of concern upon you. With the Momineen he is kind, merciful [9:128].

فَإِنْ تَعْزُوهُ وَ تَعْرِفُوهُ تَجِدُوهُ أَبِي دُونَ نِسَائِكُمْ، وَ أَخَا ابْنِ عَمِّي دُونَ رِجَالِكُمْ، وَ لَنِعْمَ الْمَعْزِيُّ إِلَيْهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ، فَبَلَّغَ الرِّسَالَةَ، صَادِعاً بِالنِّذَارَةِ، مَائِلًا عَنْ مَدْرَجَةِ الْمُشْرِكِينَ، ضَارِباً ثَبَجَهُمْ، آخِذاً بِأَكْظَامِهِمْ، دَاعِياً إِلَى سَبِيلِ رَبِّهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ،

So, if you attribute him^-saww, you will find him^-saww to be my^-asws father^-saww besides of your women, and brother of the son^-asws of my^-asws uncle^-as besides your men, and best is the one dear to him^-saww. He^-saww delivered the Message proclaiming the warnings inclining away from the doctrines of the Polytheists, striking their backs seizing their breaths, calling to the Way of his^-saww Lord^-azwj with the wisdom and the goodly exhortation.

يَكْسِرُ  الْأَصْنَامَ، وَ يَنْكُثُ الْهَامَ، حَتَّى انْهَزَمَ الْجَمْعُ وَ وَلَّوُا الدُّبُرَ، حَتَّى تَفَرَّى اللَّيْلُ عَنْ صُبْحِهِ، وَ أَسْفَرَ الْحَقُّ عَنْ مَحْضِهِ، وَ نَطَقَ زَعِيمُ الدِّينِ، وَ خَرِسَتْ شَقَاشِقُ الشَّيَاطِينِ، وَ طَاحَ وَشِيظُ النِّفَاقِ، وَ انْحَلَّتْ عُقَدُ الْكُفْرِ وَ الشِّقَاقِ،

He^-saww pulled down the idols and broke down the important ones (believers of idol worshipers) until the crowd was defeated and they turned around their back (to polytheism), until the night escaped from its morning, and the truth brightened from its purity, and the leader of the Religion spoke and the chirping of the Satan^-la was muted, and the degraded hypocrites were overthrown, and the knots of the Kufr and the wretchedness was untied.

وَ فُهْتُمْ بِكَلِمَةِ الْإِخْلَاصِ فِي نَفَرٍ مِنَ الْبِيضِ الْخِمَاصِ، وَ كُنْتُمْ عَلى‏ شَفا حُفْرَةٍ مِنَ النَّارِ، مُذْقَةَ الشَّارِبِ، وَ نُهْزَةَ الطَّامِعِ، وَ قَبْسَةَ الْعَجْلَانِ، وَ مَوْطِئَ الْأَقْدَامِ، تَشْرَبُونَ الطَّرْقَ، وَ تَقْتَاتُونَ الْوَرَقَ «3»، أَذِلَّةً خَاسِئِينَ، تَخافُونَ أَنْ يَتَخَطَّفَكُمُ النَّاسُ مِنْ حَوْلِكُمْ،

And you uttered the phrase of sincerity (Tawheed) among a number of illuminated countenances and the Fasting ones, and you were upon an edge of the pit of the Fire. You were an anchor for the drinkers, and lusted for the greed, and you attained for the calves, and were trodden by the feet, drinking on the roads, and you were cutting the leaves, disgraced, despised, fearing being abducted by the people from around you.

فَأَنْقَذَكُمُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بَعْدَ اللَّتَيَّا وَ الَّتِي، وَ بَعْدَ أَنْ مُنِيَ بِبُهَمِ الرِّجَالِ، وَ ذُؤْبَانِ الْعَرَبِ، وَ مَرَدَةِ أَهْلِ الْكِتَابِ كُلَّما أَوْقَدُوا ناراً لِلْحَرْبِ أَطْفَأَهَا اللَّهُ، أَوْ نَجَمَ قَرْنٌ لِلشَّيْطَانِ ، وَ فَغَرَتْ فَاغِرَةٌ مِنَ الْمُشْرِكِينَ،

Allah^-azwj Blessed and Exalted Saved you through Muhammad^-saww after the big disasters and the small, and after fighting against the men, and Arab beasts, and apostates from the people of the Book. Every time there ignited the fire of war, Allah^-azwj Extinguished it, or the source of the associates of Satan^-la, and the deception of the deceivers from the Polytheists.

قَذَفَ أَخَاهُ فِي لَهَوَاتِهَا، فَلَا يَنْكَفِئُ حَتَّى يَطَأَ صِمَاخَهَا  بِأَخْمَصِهِ، وَ يُخْمِدَ لَهَبَهَا بِسَيْفِهِ، مَكْدُوداً فِي ذَاتِ اللَّهِ، وَ  مُجْتَهِداً فِي أَمْرِ اللَّهِ، قَرِيباً مِنْ رَسُولِ اللَّهِ، سَيِّدَ أَوْلِيَاءِ اللَّهِ ، مُشَمِّراً نَاصِحاً، مُجِدّاً كَادِحاً، وَ أَنْتُمْ فِي رَفَاهِيَةٍ مِنَ الْعَيْشِ، وَادِعُونَ فَاكِهُونَ آمِنُونَ، تَتَرَبَّصُونَ بِنَا الدَّوَائِرَ، وَ تَتَوَكَّفُونَ الْأَخْبَارَ، وَ تَنْكِصُونَ عِنْدَ النِّزَالِ، وَ تَفِرُّونَ عِنْدَ الْقِتَالِ،

So he^-saww cast his^-saww brother^-asws in their midst. He^-asws did not regress until he^-asws trod their wings with his^-asws soles, and froze their flames with his^-asws sword, being plotted against for the Sake of Allah^-azwj, and struggled regarding the Commands of Allah^-azwj, near to Rasool-Allah^-saww and chief of the friends of Allah^-azwj, comprehensive adviser, working, toiling, while you all were in a comfortable life, partying, enjoying, secure. You were lying in wait for us^‑asws in the houses, and you were sufficing with receiving the news, and recoiling at the descent of battle, and fleeing from the fighting.

فَلَمَّا اخْتَارَ اللَّهُ لِنَبِيِّهِ دَارَ أَنْبِيَائِهِ، وَ مَأْوَى أَصْفِيَائِهِ، ظَهَرَ فِيكُمْ حَسِيكَةُ النِّفَاقِ، وَ سَمَلَ جِلْبَابُ الدِّينِ، وَ نَطَقَ كَاظِمُ الْغَاوِينَ، وَ نَبَغَ خَامِلُ الْأَقَلِّينَ، وَ هَدَرَ فَنِيقُ الْمُبْطِلِينَ،

When Allah^-azwj Chose the house of His^-azwj Prophets^-as for His^-azwj Prophet^-saww, and shelter of His^-azwj elites, the thorns of hypocrisy appeared among you, and the garment of your Religion was torn apart, and the straying ones started talking, and the degraded and lowly ones emerged from underground, and falsifiers rolled out and roared.

فَخَطَرَ فِي عَرَصَاتِكُمْ، وَ أَطْلَعَ الشَّيْطَانُ رَأْسَهُ مِنْ مَغْرَزِهِ هَاتِفاً بِكُمْ، فَأَلْفَاكُمْ لِدَعْوَتِهِ مُسْتَجِيبِينَ، وَ لِلْغِرَّةِ فِيهِ مُلَاحِظِينَ، ثُمَّ اسْتَنْهَضَكُمْ فَوَجَدَكُمْ خِفَافاً، وَ أَحْمَشَكُمْ فَأَلْفَاكُمْ غِضَاباً، فَوَسَمْتُمْ غَيْرَ إِبِلِكُمْ، وَ أَوْرَدْتُمْ غَيْرَ شِرْبِكُمْ،

There is danger in your plains, and the Satan^-la has emerged his^-la head from the concealment notifying you of his^-la call to be answered, deceiving the observers in it. Then he^-la got up and found you to be light (easy), and he^-la aroused you and ignited your anger, so you were marked without you being told, and you were returned to other than your drinking places (legitimate and righteous ways).

هَذَا وَ الْعَهْدُ قَرِيبٌ، وَ الْكَلْمُ رَحِيبٌ، وَ الْجُرْحُ لَمَّا يَنْدَمِلْ، وَ الرَّسُولُ لَمَّا يُقْبَرْ، ابْتِدَاراً زَعَمْتُمْ خَوْفَ الْفِتْنَةِ أَلا فِي الْفِتْنَةِ سَقَطُوا وَ إِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكافِرِينَ،

(Note) This, and the pact (you made) is recent, and the word is great, and the wound (of separation has not) heal, and you turned around (as soon as) the Rasool^-saww went to the grave. You claimed fear of the Fitna. Indeed! During the Fitna they were silent, and surely Hell would be encompassing with the Kafirs [9:49].

فَهَيْهَاتَ مِنْكُمْ! وَ كَيْفَ بِكُمْ؟! وَ أَنَّى تُؤْفَكُونَ؟ وَ كِتَابُ اللَّهِ بَيْنَ أَظْهُرِكُمْ، أُمُورُهُ ظَاهِرَةٌ، وَ أَحْكَامُهُ زَاهِرَةٌ، وَ أَعْلَامُهُ بَاهِرَةٌ، وَ زَوَاجِرُهُ لَائِحَةٌ، وَ أَوَامِرُهُ وَاضِحَةٌ، قَدْ خَلَّفْتُمُوهُ وَرَاءَ ظُهُورِكُمْ، أَ رَغْبَةً عَنْهُ تُرِيدُونَ  ..؟، أَمْ بِغَيْرِهِ تَحْكُمُونَ؟! بِئْسَ لِلظَّالِمِينَ بَدَلًا،

Alas from you all! And how it has become with you? How are you then being deluded? [6:95], and the Book of Allah^-azwj is in your midst. Its Commands are apparent, and its Ordinances are blossoming, and its Signs are dazzling, and its Rebukes are straightforward, and its Commands are clear. You have put it behind your backs. Are you intending to turn away from it? Or you want to be judged by something else? Evil is the replacement of the unjust ones [18:50].

وَ مَنْ يَبْتَغِ غَيْرَ الْإِسْلامِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ، ثُمَّ لَمْ تَلْبَثُوا إِلَّا رَيْثَ أَنْ تَسْكُنَ نَفْرَتُهَا، وَ يَسْلَسَ قِيَادُهَا،

And the one who seeks other than Islam as a Religion, it will never be Accepted from him, and in the Hereafter he would be from the losers [3:85]. Then you did not wait, even hesitated for its disturbance to calm down, and you grabbed its reins.

ثُمَّ أَخَذْتُمْ تُورُونَ وَقْدَتَهَا، وَ تُهَيِّجُونَ جَمْرَتَهَا، وَ تَسْتَجِيبُونَ لِهُتَافِ الشَّيْطَانِ الْغَوِيِّ، وَ إِطْفَاءِ أَنْوَارِ الدِّينِ الْجَلِيِّ، وَ إِهْمَادِ سُنَنِ النَّبِيِّ الصَّفِيِّ، تُسِرُّونَ حَصْواً فِي ارْتِغَاءٍ، وَ تَمْشُونَ لِأَهْلِهِ وَ وُلْدِهِ فِي الْخَمَرِ وَ الضَّرَاءِ، وَ نَصْبِرُ «4» مِنْكُمْ عَلَى مِثْلِ حَزِّ الْمُدَى، وَ وَخْزِ السِّنَانِ فِي الْحَشَا،

Then you seized (the opportunity of) igniting it (fitna) and fuelling its embers, and answered to the calls of the lures of Satan^-la, and extinguished the shining lights of the Religion and demolishing the Sunnahs of the Elite Prophet^-saww, and you were cheered in the delicacies and you walking to his^-saww family in intoxication and causing harm, and we were patient from you upon the cuts of the daggers, and stabs of the spears in the body.

وَ أَنْتُمْ تَزْعُمُونَ أَلَّا إِرْثَ لَنَا أَ فَحُكْمَ الْجاهِلِيَّةِ يَبْغُونَ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ حُكْماً لِقَوْمٍ يُوقِنُونَ أَ فَلَا تَعْلَمُونَ؟! بَلَى، تَجَلَّى لَكُمْ كَالشَّمْسِ الضَّاحِيَةِ أَنِّي ابْنَتُهُ أَيُّهَا الْمُسْلِمُونَ، أَ أُغْلَبُ عَلَى إِرْثِيَهْ ؟!.

And you are claiming that there is no inheritance for us^-asws. Is it the judgment of the pre-Islamic period that you are seeking?  And who is better of judgment than Allah^-azwj for a people who are certain (with Eman), don’t you know? Yes, it is shining for you like the bright sun. I^-asws am his^-saww daughter^-asws, O you Muslims! Are you overcoming upon his^-saww inheritance?

يَا ابْنَ أَبِي قُحَافَةَ، أَ فِي كِتَابِ اللَّهِ أَنْ تَرِثَ أَبَاكَ وَ لَا أَرِثَ أَبِي؟! لَقَدْ جِئْتَ شَيْئاً فَرِيًّا أَ فَعَلَى عَمْدٍ تَرَكْتُمْ كِتَابَ اللَّهِ وَ نَبَذْتُمُوهُ وَرَاءَ ظُهُورِكُمْ إِذْ يَقُولُ: وَ وَرِثَ سُلَيْمانُ داوُدَ ؟!

O Ibn Abu Qohafa! Is it in the Book of Allah^-azwj that you can inherit from your father and I^-asws cannot from inherit my^-asws father^-saww?! You have come with an amazing thing [19:27]. Aren’t you deliberately neglecting the Book of Allah^-azwj and throwing it behind your back, when He^-azwj is Saying: ‘And Suleyman inherited Dawood, [27:16]?

وَ قَالَ فِيمَا اقْتَصَّ مِنْ خَبَرِ يَحْيَى بْنِ زَكَرِيَّا (ع) إِذْ قَالَ: رَبِّ  هَبْ لِي مِنْ لَدُنْكَ وَلِيًّا يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ،

And He^-azwj Said in a story from the news of Yahya^-as Bin Zakariya^-as when he^-as said: therefore Grant me an heir from You [19:5] Who would inherit me and inherit from the Progeny of Yaqoub, [19:6].

وَ قَالَ: وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ، وَ قَالَ: يُوصِيكُمُ اللَّهُ فِي أَوْلادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ، وَ قَالَ: إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ‏ وَ الْأَقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ،

And He^-azwj Said: and the possessors of the relationships, some of them are closer than the others in the Book of Allah [8:75]. And Said: Allah Directs you regarding your children: “For the male is a share of two females. [4:11]. And Said: The bequest is Prescribed upon you, when the death presents to one of you, that he leaves behind good for the parents, and the relatives with the reasonableness; a right upon the pious [2:180].

وَ زَعَمْتُمْ أَلَّا حُظْوَةَ لِي وَ لَا أَرِثَ مِنْ أَبِي وَ لَا رَحِمَ بَيْنَنَا، أَ فَخَصَّكُمُ اللَّهُ بِآيَةٍ أَخْرَجَ مِنْهَا أَبِي (ص)؟! أَمْ هَلْ تَقُولُونَ أَهْلُ مِلَّتَيْنِ لَا يَتَوَارَثَانِ؟!، أَ وَ لَسْتُ أَنَا وَ أَبِي مِنْ أَهْلِ مِلَّةٍ وَاحِدَةٍ؟! أَمْ أَنْتُمْ أَعْلَمُ بِخُصُوصِ الْقُرْآنِ وَ عُمُومِهِ مِنْ أَبِي وَ ابْنِ عَمِّي؟!

And you are claiming that it is a prestige for me^-asws that I^-asws do not inherit from my^‑asws father^‑saww and there should be no relationships between us^-asws. Has Allah^-azwj Specialised you all with a Verse Expelling my^-asws father^-saww from it? Or are you more knowing with the Specialisation of the Quran but its generalisations are from my^-asws father^-saww and son^-asws of my^-asws uncle^-as?

فَدُونَكُمَا مَخْطُومَةً مَرْحُولَةً تَلْقَاكَ يَوْمَ حَشْرِكَ، فَنِعْمَ الْحَكَمُ اللَّهُ، وَ الزَّعِيمُ مُحَمَّدٌ، وَ الْمَوْعِدُ الْقِيَامَةُ، وَ عِنْدَ السَّاعَةِ مَا تَخْسَرُونَ، وَ لَا يَنْفَعُكُمْ إِذْ تَنْدَمُونَ، وَ لِكُلِّ نَبَإٍ مُسْتَقَرٌّ وَ سَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذابٌ يُخْزِيهِ وَ يَحِلُّ عَلَيْهِ عَذابٌ مُقِيمٌ.

So, away with you two (Abu Bakr and Umar), oppressing, usurping (Fadak), until we meet on the Day of your Resurrection, for the best Judge is Allah^-azwj, and the leader is Muhammad^‑saww, and the appointment is Qiyamah, and at the (establishment of) the Hour you will be incurring loss, and you will not be benefitting when you are regretting. And for every news (prophecy) that is a time, and soon you will come to know who will be coming to the Punishment disgracing him and the ever-lasting Punishment would be released upon’.

ثُمَّ رَمَتْ بِطَرْفِهَا نَحْوَ الْأَنْصَارِ فَقَالَتْ: يَا مَعَاشِرَ الْفِتْيَةِ وَ أَعْضَادَ الْمِلَّةِ، وَ أَنْصَارَ الْإِسْلَامِ، مَا هَذِهِ الْغَمِيزَةُ فِي حَقِّي، وَ السِّنَةُ عَنْ ظُلَامَتِي، أَ مَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَبِي يَقُولُ: الْمَرْءُ يُحْفَظُ فِي وُلْدِهِ، سَرْعَانَ مَا أَحْدَثْتُمْ، وَ عَجْلَانَ ذَا إِهَالَةٍ، وَ لَكُمْ طَاقَةٌ بِمَا أُحَاوِلُ، وَ قُوَّةٌ عَلَى مَا أَطْلُبُ وَ أُزَاوِلُ،

Then she^-asws glanced with her^-asws eyes towards the Helpers and she^-asws said:’ O community of (gallant) youths, and support of the nation, and helpers of Al-Islam! What is this blemish regarding my^-asws right, and the way I^-asws am being oppressed? Wasn’t Rasool-Allah^‑saww my^‑asws father^-saww? He^-saww said: ‘The person is preserved in his children’. How quickly you have innovated, and hastened with the calamity, and although there is strength for you with blocking (the usurpation), and strength upon what I^-asws am seeking and claiming.

أَ تَقُولُونَ‏ مَاتَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَخَطْبٌ جَلِيلٌ اسْتَوْسَعَ وَهْنُهُ، وَ اسْتَنْهَرَ فَتْقُهُ، وَ انْفَتَقَ رَتْقُهُ، وَ أَظْلَمَتِ الْأَرْضُ لِغَيْبَتِهِ، وَ كُسِفَتِ النُّجُومُ لِمُصِيبَتِهِ، وَ أَكْدَتِ الْآمَالُ، وَ خَشَعَتِ الْجِبَالُ، وَ أُضِيعَ الْحَرِيمُ، وَ أُزِيلَتِ الْحُرْمَةُ عِنْدَ مَمَاتِهِ،

Are you saying that Muhammad^-saww has passed away, so the majestic address weakened in its expansion, and its cracks appeared, and its patches were torn, and the earth darkened due to his^-saww absence, and the stars were eclipsed to due to his^-saww calamity, and the hopes were dashed, and the mountains crumbled, and sanctity was wasted, and the sanctimonious ones were removed at his^-saww passing away.

فَتِلْكَ وَ اللَّهِ النَّازِلَةُ الْكُبْرَى، وَ الْمُصِيبَةُ الْعُظْمَى، لَا  مِثْلَهَا نَازِلَةٌ، وَ لَا بَائِقَةٌ عَاجِلَةٌ، أَعْلَنَ بِهَا كِتَابُ اللَّهِ جَلَّ ثَنَاؤُهُ فِي أَفْنِيَتِكُمْ فِي مُمْسَاكُمْ وَ مُصْبَحِكُمْ، هُتَافاً وَ صُرَاخاً، وَ تِلَاوَةً وَ إِلْحَاناً، وَ لَقَبْلَهُ مَا حَلَّ بِأَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ، حُكْمٌ فَصْلٌ وَ قَضَاءٌ حَتْمٌ:

So, this, by Allah^-azwj, is the great disaster, and the mighty calamity. There is no calamity like it, nor any matter more urgent. The Book of Allah^-azwj, Majestic is His^-azwj Praise has Announced it, (you were reading it) in your courtyards, in your evenings and your mornings, loudly, lamenting, and normal recitations, and softly, and before it is what happened with the Prophets^-as of Allah^-azwj and His^-azwj Rasool^-saww, decisive judgment and inevitable Decrees: –

وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى‏ أَعْقابِكُمْ وَ مَنْ يَنْقَلِبْ عَلى‏ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً وَ سَيَجْزِي اللَّهُ الشَّاكِرِينَ .

And Muhammad is not except for a Rasool; the Rasools have already passed away before him; so if he dies or is killed will you turn back upon your heels? And the one who turns back upon his heels, he will never harm Allah of anything and Allah would be Recompensing the grateful [3:144].

إِيهاً بَنِي قَيْلَةَ! أَ أُهْضِمَ تُرَاثُ أَبِي وَ أَنْتُمْ بِمَرْأًى مِنِّي وَ مَسْمَعٍ، وَ مبتد [مُنْتَدًى‏] وَ مَجْمَعٍ؟، تَلْبَسُكُمُ الدَّعْوَةُ، وَ تَشْمَلُكُمُ الْخِبْرَةُ، وَ أَنْتُمْ ذَا الْعَدَدِ وَ الْعُدَّةِ، وَ الْأَدَاةِ وَ الْقُوَّةِ، وَ عِنْدَكُمُ السِّلَاحُ وَ الْجُنَّةُ، تُوَافِيكُمُ الدَّعْوَةُ فَلَا تُجِيبُونَ،

O you sons of Aws and Khazraj! Are you digesting the inheritance of my^-asws father^‑saww and you are more seeing than me^-asws and more hearing, and you are in a forum and gathering? You are pretending the call and the experience is with you, and you are with the number and the equipment, and in your possession are the weapons and the shields.

وَ تَأْتِيكُمُ الصَّرْخَةُ فَلَا تُغِيثُونَ، وَ أَنْتُمْ مَوْصُوفُونَ بِالْكِفَاحِ، مَعْرُوفُونَ بِالْخَيْرِ وَ الصَّلَاحِ،

I^-asws came to you with the call, but you did not answer, and the cry came to you but you did not help, and you are describing yourselves as being with the struggles, well known with the (acts of) goodness and the reconciliations.

وَ النُّجَبَةُ الَّتِي‏ انْتُجِبَتْ، وَ الْخِيَرَةُ الَّتِي اخْتِيرَتْ، قَاتَلْتُمُ الْعَرَبَ، وَ تَحَمَّلْتُمُ الْكَدَّ وَ التَّعَبَ، وَ نَاطَحْتُمُ الْأُمَمَ، وَ كَافَحْتُمُ الْبُهَمَ، فَلَا نَبْرَحُ أَوْ تَبْرَحُونَ، نَأْمُرُكُمْ فَتَأْتَمِرُونَ، حَتَّى إِذَا دَارَتْ بِنَا رَحَى الْإِسْلَامِ، وَ دَرَّ حَلَبُ الْأَيَّامِ، وَ خَضَعَتْ ثَغْرَةُ الشِّرْكِ، وَ سَكَنَتْ فَوْرَةُ الْإِفْكِ، وَ خَمَدَتْ نِيرَانُ الْكُفْرِ، وَ هَدَأَتْ دَعْوَةُ الْهَرْجِ، وَ اسْتَوْسَقَ نِظَامُ الدِّينِ،

And (you) are the selected ones which were selected, and the choicest ones were chosen. You fought the Arabs, and you endured the toil and the fatigue, and you overthrew the communities, and struggled with the beasts. So, neither did we nor did you relax. We instructed you and you carried out instructions until when the mill of Al-Islam turned with us‑^asws, and the milky days turned, and the menace of Shirk was subdued, and the outburst of blatant lies calmed down, and the fires of Kufr were extinguished, and the call of disturbance lulled, and the system of the Religion became stabilised.

فَأَنَّى حُرْتُمْ بَعْدَ الْبَيَانِ، وَ أَسْرَرْتُمْ بَعْدَ الْإِعْلَانِ، وَ نَكَصْتُمْ بَعْدَ الْإِقْدَامِ، وَ أَشْرَكْتُمْ بَعْدَ الْإِيمَانِ أَ لا تُقاتِلُونَ قَوْماً نَكَثُوا أَيْمانَهُمْ وَ هَمُّوا بِإِخْراجِ الرَّسُولِ وَ هُمْ بَدَؤُكُمْ أَوَّلَ مَرَّةٍ أَ تَخْشَوْنَهُمْ فَاللَّهُ أَحَقُّ أَنْ تَخْشَوْهُ إِنْ كُنْتُمْ مُؤْمِنِينَ

Then how come you are free after the explanation, and you are persisting after the announcement, and are recoiling after the advancing, and committing Shirk after the Eman? Will you not fight a people who broke their oaths and they are aiming to expel the Rasool, and they initiated (attacking) you first time? Are you fearing them? But Allah is more Rightful of being feared, if you were Momineen [9:13].

أَلَا قَدْ أَرَى أَنْ قَدْ أَخْلَدْتُمْ إِلَى الْخَفْضِ، وَ أَبْعَدْتُمْ مَنْ هُوَ أَحَقُّ بِالْبَسْطِ وَ الْقَبْضِ، وَ خَلَوْتُمْ بِالدَّعَةِ، وَ نَجَوْتُمْ مِنَ الضِّيقِ بِالسَّعَةِ، فَمَجَجْتُمْ مَا وَعَيْتُمْ، وَ دَسَعْتُمُ الَّذِي تَسَوَّغْتُمْ، فَ: إِنْ تَكْفُرُوا أَنْتُمْ وَ مَنْ فِي الْأَرْضِ جَمِيعاً فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ

Indeed! I^-asws view that you are eternally going lower, and distancing the one^-asws who is more rightful with the extension, and the possessing, and you are isolating with the innovation, and being saved from the straitness with the capacity. You glorified what you retained, and you deserve that which is justified. ‘Even if you and the ones in the earth altogether were to commit Kufr, surely Allah is Needless, Praised [14:8].

أَلَا وَ قَدْ قُلْتُ مَا قُلْتُ عَلَى مَعْرِفَةٍ مِنِّي بِالْخَذْلَةِ الَّتِي خَامَرَتْكُمْ، وَ الْغَدْرَةِ الَّتِي اسْتَشْعَرَتْهَا قُلُوبُكُمْ، وَ لَكِنَّهَا فَيْضَةُ النَّفْسِ، وَ نَفْثَةُ الْغَيْظِ، وَ خَوْرُ الْقَنَا ، وَ بَثَّةُ الصَّدْرِ، وَ تَقْدِمَةُ الْحُجَّةِ،

Indeed! And I^-asws have said what I^-asws said upon a recognition from me^-asws with the abandonment which your forgetfulness, and the treachery which your hearts are fully aware of, but it (this sermon) is a flood of sighs, and outburst of anger, and stabbing of spears, and a transmission of (what is in) the chest and advancing the argument.

فَدُونَكُمُوهَا فَاحْتَقِبُوهَا دَبِرَةَ الظَّهْرِ، نَقِبَةَ الْخُفِّ، بَاقِيَةَ الْعَارِ، مَوْسُومَةً بِغَضَبِ اللَّهِ وَ شَنَارِ الْأَبَدِ، مَوْصُولَةً بِ: نارُ اللَّهِ الْمُوقَدَةُ الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ فَبِعَيْنِ اللَّهِ مَا تَفْعَلُونَ وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ .

So away with you both (Abu Bakr and Umar), (so) keep it (Fadak) behind (upon) the back, the light authority. The shame will remain (on you both), Branded by the Wrath of Allah^-azwj, and the everlasting disgrace, arriving to the Fire of Allah^-azwj igniting upon the hearts. In the Eyes of Allah^-azwj! What are you doing? And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227].

وَ أَنَا ابْنَةُ نَذِيرٍ لَكُمْ بَيْنَ يَدَيْ عَذابٍ شَدِيدٍ فَ: اعْمَلُوا … إِنَّا عامِلُونَ وَ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ.

And I^-asws am a daughter of the Warner, for you will be in front of severe Punishment. So, know! ‘Work upon your abilities, we are (also) working’ [11:121] And wait and we are (also) waiting [11:122]’.

فَأَجَابَهَا أَبُو بَكْرٍ فَقَالَ: يَا ابْنَةَ رَسُولِ اللَّهِ (ص)! لَقَدْ كَانَ أَبُوكِ بِالْمُؤْمِنِينَ عَطُوفاً كَرِيماً، رَءُوفاً رَحِيماً، وَ عَلَى الْكَافِرِينَ عَذَاباً أَلِيماً، وَ عِقَاباً عَظِيماً، فَإِنْ عَزَوْنَاهُ وَجَدْنَاهُ أَبَاكِ دُونَ النِّسَاءِ، وَ أَخًا لِبَعْلِكِ دُونَ الْأَخِلَّاءِ، آثَرَهُ عَلَى كُلِّ حَمِيمٍ، وَ سَاعَدَهُ فِي كُلِّ أَمْرٍ جَسِيمٍ،

Abu Bakr answered her^-asws. He said, ‘O daughter^-asws of Rasool-Allah^-saww! Your^-asws father was compassionate, benevolent, kind, merciful with the Momineen, and upon the Kafirs he^‑saww was a painful punishment, and a mighty retribution. If we attribute him^-saww, we find him^‑saww not being a womaniser, and a brother to your^-asws husband^-asws, besides the brothers, his^‑saww impact being upon every intimate one, and his^-saww assistance in every small matter.

لَا يُحِبُّكُمْ إِلَّا كُلُّ  سَعِيدٍ، وَ لَا يغضكم [يُبْغِضُكُمْ‏] إِلَّا كُلُّ شَقِيٍّ، فَأَنْتُمْ عِتْرَةُ رَسُولِ اللَّهِ (ص) الطَّيِّبُونَ، وَ الْخِيَرَةُ الْمُنْتَجَبُونَ، عَلَى الْخَيْرِ أَدِلَّتُنَا، وَ إِلَى الْجَنَّةِ مَسَالِكُنَا،

No one would love him^-saww except every fortunate one, nor hate you^-asws all except every wretched one, for you^-asws are the goodly family^-asws of Rasool-Allah^-saww, the choice of the selected ones, pointing us to the good, and travel us to the Paradise.

وَ أَنْتِ يَا خِيَرَةَ النِّسَاءِ وَ ابْنَةَ خَيْرِ الْأَنْبِيَاءِ صَادِقَةٌ فِي قَوْلِكِ، سَابِقَةٌ فِي وُفُورِ عَقْلِكِ، غَيْرُ مَرْدُودَةٍ عَنْ حَقِّكِ، وَ لَا مَصْدُودَةٍ عَنْ صِدْقِكِ، وَ وَ اللَّهِ مَا عَدَوْتُ رَأْيَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ لَا عَمِلْتُ إِلَّا بِإِذْنِهِ، وَ إِنَّ الرَّائِدَ لَا يَكْذِبُ أَهْلَهُ،

And you^-asws, O elite of the women and daughter^-asws of the best of the Prophets^-as, are truthful in your^-asws words, preceding in the fullness of your^-asws intellect, not rejected from your^‑asws right, nor blocked from your^-asws honesty, and by Allah^-azwj, I am not an enemy of the view of Rasool-Allah^-saww nor have I done anything except by his^-saww permission, and the pioneer does not lie to his family.

وَ إِنِّي أُشْهِدُ اللَّهَ وَ كَفَى بِهِ شَهِيداً أَنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورِثُ ذَهَباً وَ لَا فِضَّةً وَ لَا دَاراً وَ لَا عَقَاراً وَ إِنَّمَا نُورِثُ الْكُتُبَ  وَ الْحِكْمَةَ وَ الْعِلْمَ وَ النُّبُوَّةَ، وَ مَا كَانَ لَنَا مِنْ طُعْمَةٍ فَلِوَلِيِّ الْأَمْرِ بَعْدَنَا أَنْ يَحْكُمَ فِيهِ بِحُكْمِهِ،

And I (Abu Bakr) keep Allah^-azwj as Witness and suffice with Him^-azwj as a Witness that I (Abu Bakr) Heard Rasool-Allah^-saww saying: ‘We^-as community of Prophet^-saww do not leave inheritance of gold nor silver, nor any house, nor real estate, and rather we^-saww leave inheritance of the books, and the wisdom, and the knowledge, and the Prophet-hood, and whatever was for us^-asws from any nourishment, it is for one in charge of the command after us^–asws, that he can decided regarding it with his decision’.

وَ قَدْ جَعَلْنَا مَا حَاوَلْتِهِ فِي الْكُرَاعِ وَ السِّلَاحِ يُقَاتِلُ بِهِ الْمُسْلِمُونَ وَ يُجَاهِدُونَ الْكُفَّارَ، وَ يُجَالِدُونَ الْمَرَدَةَ، ثُمَّ الْفُجَّارَ، وَ ذَلِكَ بِإِجْمَاعٍ مِنَ الْمُسْلِمِينَ، لَمْ أَتَفَرَّدْ بِهِ وَحْدِي، وَ لَمْ أَسْتَبِدَّ بِمَا كَانَ الرَّأْيُ فِيهِ عِنْدِي، وَ هَذِهِ حَالِي وَ مَالِي هِيَ لَكِ وَ بَيْنَ يَدَيْكِ لَا نَزْوِي عَنْكِ وَ لَا نَدَّخِرُ دُونَكِ،

And we have made whatever was transferred to be regarding the animals and the weapons the Muslims can be fighting with it and struggling against the Kafirs, and combat against the apostates, then the immoral ones, and that is (a decision taken) by the consensus of the Muslims, one person cannot be individualised with it, and I (personally) did not dictate with what was the opinion with me, and this is my state, and my wealth, it is for you^-asws and in front of you^-asws, and we will not impeded from you^-asws nor hoard besides you^-asws.

وَ أَنْتِ سَيِّدَةُ أُمَّةِ أَبِيكِ، وَ الشَّجَرَةُ الطَّيِّبَةُ لِبَنِيكِ، لَا يُدْفَعُ مَا لَكِ مِنْ فَضْلِكِ، وَ لَا يُوضَعُ مِنْ فَرْعِكِ وَ أَصْلِكِ، حُكْمُكِ نَافِذٌ فِيمَا مَلَكَتْ يَدَايَ، فَهَلْ تَرَيْنَ أَنْ أُخَالِفَ فِي ذَلِكِ أَبَاكِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ؟!.

And you^-asws are chieftess of the community of your^-asws father^-saww, and the goodly tree of your^-asws children. It cannot be repelled, what is for you^-asws of your^-asws merits, nor can it be lowered from your^-asws branch (posterity) and your^-asws roots (ancestry). Your^-asws decision will be implemented regarding what my hands possess. So, do you^-asws see that I would oppose your^-asws father^-saww regarding that?’

فَقَالَتْ عَلَيْهَا السَّلَامُ: سُبْحَانَ اللَّهِ! مَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَنْ كِتَابِ اللَّهِ صَارِفاً، وَ لَا لِأَحْكَامِهِ مُخَالِفاً، بَلْ كَانَ يَتْبَعُ أَثَرَهُ، وَ يَقْفُو سُوَرَهُ، أَ فَتَجْمَعُونَ إِلَى الْغَدْرِ اعْتِلَالًا عَلَيْهِ بِالزُّورِ، وَ هَذَا بَعْدَ وَفَاتِهِ شَبِيهٌ بِمَا بُغِيَ لَهُ مِنَ الْغَوَائِلِ فِي حَيَاتِهِ،

She^-asws said: ‘Glory be to Allah^-azwj! It was not for Rasool-Allah^-saww to turn away from the Book of Allah^-azwj, nor be opposed to His^-azwj Wisdom, but he^-saww was following its tracks, and pausing at its wall. Are you uniting to the treachery increasing upon him^-saww with the falsities?

And this is after his^-saww passing away resembles with what was rebelled to him^-saww from the people during his^-saww lifetime.

هَذَا كِتَابُ اللَّهِ حَكَماً عَدْلًا، وَ نَاطِقاً فَصْلًا، يَقُولُ: يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ وَ وَرِثَ سُلَيْمانُ داوُدَ فَبَيَّنَ عَزَّ وَ جَلَّ فِيمَا وُزِّعَ عَلَيْهِ مِنَ الْأَقْسَاطِ، وَ شَرَعَ مِنَ الْفَرَائِضِ وَ الْمِيرَاثِ، وَ أَبَاحَ مِنْ حَظِّ الذُّكْرَانِ وَ الْإِنَاثِ مَا أَزَاحَ عِلَّةَ الْمُبْطِلِينَ، وَ أَزَالَ التَّظَنِّيَ وَ الشُّبُهَاتِ فِي الْغَابِرِينَ،

This is the Book of Allah^-azwj, Wise, Just, and Speaking Decisively. He^-azwj Says: Who would inherit me and inherit from the Progeny of Yaqoub, [19:6]. And Suleyman inherited Dawood, [27:16]. Thus, the Mighty and Majestic Clarified regarding what the distributions would be of the portions, and Legislated from the Obligations and the inheritances, and Legalised from the shares of the two males and the female, what dislodged the reasons of the falsifiers, and removed the guesswork and the suspicions regarding the ones saying behind.

كَلَّا! بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْراً فَصَبْرٌ جَمِيلٌ وَ اللَّهُ الْمُسْتَعانُ عَلى‏ ما تَصِفُونَ .

Never! But your (selfish) selves have enticed you of a command, so patience is beautiful, and Allah^-azwj is the Helper upon what you are describing’.

فَقَالَ أَبُو بَكْرٍ: صَدَقَ اللَّهُ وَ صَدَقَ رَسُولُهُ وَ صَدَقَتْ ابْنَتُهُ، أَنْتِ مَعْدِنُ الْحِكْمَةِ، وَ مَوْطِنُ الْهُدَى وَ الرَّحْمَةِ، وَ رُكْنُ الدِّينِ، وَ عَيْنُ الْحُجَّةِ، لَا أُبَعِّدُ صَوَابَكِ، وَ لَا أُنْكِرُ خِطَابَكِ،

Abu Bakr said, ‘Allah^-azwj Spoke the Truth, and His^-azwj Rasool^-saww spoke the truth, and his^‑saww daughter^-asws spoke the truth. You^-asws are the mine of wisdom, and the place of guidance and the mercy, and a cornerstone of the Religion, and the eye of Divine Authority. I distance your^‑asws correctness, nor can I deny your^-asws address.

هَؤُلَاءِ الْمُسْلِمُونَ بَيْنِي وَ بَيْنَكِ قَلَّدُونِي مَا تَقَلَّدْتُ، وَ بِاتِّفَاقٍ مِنْهُمْ أَخَذْتُ مَا أَخَذْتُ، غَيْرَ مُكَابِرٍ وَ لَا مُسْتَبِدٍّ وَ لَا مُسْتَأْثِرٍ، وَ هُمْ بِذَلِكَ شُهُودٌ.

These here are the Muslims between me and you^-asws, so they imitated what I imitated, and with agreement from them I took what I took, without contentions, nor tyrannically, nor prejudicial, and they are witnesses with that’.

فَالْتَفَتَتْ فَاطِمَةُ عَلَيْهَا السَّلَامُ النَّاسَ وَ قَالَتْ: مَعَاشِرَ النَّاسِ! الْمُسْرِعَةَ إِلَى قِيلِ الْبَاطِلِ، الْمُغْضِيَةَ عَلَى الْفِعْلِ الْقَبِيحِ الْخَاسِرِ أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى‏ قُلُوبٍ أَقْفالُها، كَلَّا بَلْ رَانَ عَلَى قُلُوبِكُمْ، مَا أَسَأْتُمْ مِنْ أَعْمَالِكُمْ، فَأَخَذَ بِسَمْعِكُمْ وَ أَبْصَارِكُمْ، وَ لَبِئْسَ مَا تَأَوَّلْتُمْ، وَ سَاءَ مَا بِهِ أَشَرْتُمْ، وَ شَرَّ مَا مِنْهُ اعْتَضَتُّمْ،

(Syeda) Fatima^-asws turned to face the people and said: ‘Community of the people! The quickness to saying the falsehood, turning the blind-eye upon the ugly deeds, the audacious. So do they not ponder on the Quran, or are there locks upon (their) hearts [47:24]? Never! But there is rust upon your hearts, what wrong deeds you have committed, have seized your hearing and your sights, and evil is what you are interpreting, and evil is what you are indicating, and evil is what you are usurping from it.

لَتَجِدُنَّ وَ اللَّهِ مَحْمِلَهُ ثَقِيلًا، وَ غِبَّهُ وَبِيلًا، إِذَا كُشِفَ لَكُمُ الْغِطَاءُ، وَ بَانَ مَا وَرَاءَهُ الضَّرَّاءُ، وَ بَدَا لَكُمْ مِنْ رَبِّكُمْ مَا لَمْ تَكُونُوا تَحْتَسِبُوُنَ وَ خَسِرَ هُنالِكَ الْمُبْطِلُونَ.

By Allah^-azwj! You will be finding the load to be heavy, and its consequence a scourge, when the covering is removed from you, and it manifests what troubles are behind it, and it will begging for you, from your Lord^-azwj, what you had not been anticipating, and over there, the falsifiers would incur a loss’.

ثُمَّ عَطَفَتْ عَلَى قَبْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ قَالَتْ:

قَدْ كَانَ بَعْدَكَ أَنْبَاءٌ وَ هَنْبَثَةٌ             لَوْ كُنْتَ شَاهِدَهَا لَمْ تَكْبُرِ الْخَطْبُ‏

إِنَّا فَقَدْنَاكَ فَقْدَ الْأَرْضِ وَابِلَهَا             وَ اخْتَلَّ قَوْمُكَ فَاشْهَدْهُمْ وَ قَدْ نَكَبُوا

Then she^-asws sentimentalised to the grave of the Prophet^-saww and said (in prose): –

‘There have happened after you^-saww such news and difficult events, of you^-saww had witnessed these, the speech would not have been big. We lost you^-saww, and the earth lost its downpour, and your^-saww people are disorderly, so witness them and they have turned away.

وَ كُلُّ أَهْلٍ لَهُ قُرْبَى وَ مَنْزِلَةٌ                  عِنْدَ الْإِلَهِ عَلَى الْأَدْنَيْنِ مُقْتَرِبٌ‏

أَبْدَتْ رِجَالٌ لَنَا نَجْوَى صُدُورِهِمْ             لَمَّا مَضَيْتَ وَ حَالَتْ دُونَكَ التُّرْبُ‏

And every family has kinship and a status in the Presence of Allah^-azwj, close to the two. The men as manifested to us^-asws the whisperings of their chests due to what has passed, and the soil is a barrier besides you^-asws.

تَجَهَّمَتْنَا رِجَالٌ وَ اسْتُخِفَّ بِنَا             لَمَّا فُقِدْتَ وَ كُلُّ الْأَرْضِ مُغْتَصَبٌ‏

وَ كُنْتَ بَدْراً وَ نُوراً يُسْتَضَاءُ بِهِ             عَلَيْكَ تَنْزِلُ مِنْ ذِي الْعِزَّةِ الْكُتُبُ‏

The men crowded (against) us^-asws and belittled us^-asws due to your^-saww loss, and the whole earth is violated, and you^-saww were a full moon and Noor illuminated with, upon you^-saww the One^-azwj with the Mighty Revealed the Books.

وَ كَانَ جِبْرِيلُ بِالْآيَاتِ يُؤْنِسُنَا             فَقَدْ فُقِدْتَ فَكُلُّ الْخَيْرِ مُحْتَجَبٌ‏

فَلَيْتَ قَبْلَكَ كَانَ الْمَوْتُ صَادَفَنَا             لَمَّا مَضَيْتَ وَ حَالَتْ دُونَكَ الْكُثُبُ‏

إِنَّا رُزِينَا بِمَا لَمْ يُرْزَ ذُو شَجَنٍ             مِنَ الْبَرِيَّةِ لَا عُجْمٌ وَ لَا عَرَبٌ

Jibraeel^as used to comfort us^-asws with the Verses. You^-saww disappeared from us, so every good was veiled. If only death would have come across us^-asws before you^-saww, due to what has passed, and the vicinity is a barrier besides you^-saww. We^-asws have been deceived with what no one with grief, from the citizens, neither non-Arabs nor Arabs had been’’.

ثُمَّ انْكَفَأَتْ عَلَيْهَا السَّلَامُ- وَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ يَتَوَقَّعُ رُجُوعَهَا إِلَيْهِ وَ يَتَطَلَّعُ طُلُوعَهَا عَلَيْهِ- فَلَمَّا اسْتَقَرَّتْ بِهَا الدَّارُ، قَالَتْ لِأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: يَا ابْنَ أَبِي طَالِبٍ عَلَيْكَ السَّلَامُ: اشْتَمَلْتَ شَمْلَةَ الْجَنِينِ، وَ قَعَدْتَ حُجْرَةَ الظَّنِينِ، نَقَضْتَ قَادِمَةَ الْأَجْدَلِ، فَخَانَكَ رِيشُ الْأَعْزَلِ،

Then she^-asws retired, and Amir Al-Momineen^-asws and expected her^-asws return to him^-asws, and her^-asws emergence was prolonged to him^-asws. When she^-asws settled in the house, she^-asws said to Amir Al-Momineen^-asws (in prose): ‘O son^-asws of Abu Talib^-asws! I^-asws had gathered the unborn child, and I^-asws have sat down in a room of the lowly, broken in front of the intensely disputing one, so he betrayed you^-asws of even the small weapon.

هَذَا ابْنُ أَبِي قُحَافَةَ يَبْتَزُّنِي نَحِيلَةَ أَبِي وَ بُلْغَةَ ابْنَيَّ، لَقَدْ أَجْهَرَ فِي خِصَامِي، وَ أَلْفَيْتُهُ أَلَدَّ فِي كَلَامِي، حَتَّى حَبَسَتْنِي قَيْلَةٌ نَصْرَهَا، وَ الْمُهَاجِرَةُ وَصْلَهَا، وَ غَضَّتِ الْجَمَاعَةُ دُونِي طَرْفَهَا،

This Ibn Qohafa usurped me^-asws of an estate of my^-saww father^-asws, and killed my^-asws son (Mohsin^-asws), and he has been loud in disputing me^-asws, and has been severe in speaking to me^-asws, to the extent that he^-asws withheld me^-asws its little victory, and the Emigrants helped it, and the congregation closed its eyes regarding my^-asws right.

فَلَا دَافِعَ وَ لَا مَانِعَ، خَرَجْتُ كَاظِمَةً، وَ عُدْتُ رَاغِمَةً، أَضْرَعْتَ خَدَّكَ يَوْمَ أَضَعْتَ حَدَّكَ، افْتَرَسَتِ الذِّئَابُ وَ افْتَرَشْتَ التُّرَابَ، مَا كَفَفْتَ قَائِلًا، وَ لَا أَغْنَيْتَ بَاطِلًا، وَ لَا خِيَارَ لِي،

So he was neither repelled nor prevented (and) I^-asws had gone out bravely and came back coerced. I^-asws measured your^-asws status (with them) (but) they had wasted your^-asws merits.

The wolves attacked and you^-asws were left with dust as a bedspread. No speaker restrained, nor was any falsity availed, nor is there any good (left) for me^-asws.

لَيْتَنِي مِتُّ قَبْلَ هَنِيئَتِي ، وَ دُونَ زَلَّتِي، عَذِيرِي اللَّهُ مِنْكَ  عَادِياً، وَ مِنْكَ حَامِياً، وَيْلَايَ! فِي كُلِّ شَارِقٍ، مَاتَ الْعَمَدُ، وَ وَهَتِ الْعَضُدُ، شَكْوَايَ إِلَى أَبِي، وَ عَدْوَايَ إِلَى رَبِّي، اللَّهُمَّ أَنْتَ أَشَدُّ قُوَّةً وَ حَوْلًا، وَ أَحَدُّ بَأْساً وَ تَنْكِيلًا.

Alas! If only I^-asws had died before my^-asws being insulted, and besides my^-asws humiliation. My^‑asws excuse from you^-asws is Allah^-azwj usually, and from you^-asws is protection. Waah my^‑asws lamentation! In every east (right) the pillar (of support) has died, and the arm (support) is weakened. My^-asws complaint it to my^-asws father^-saww, and my^-asws supplications are to my^‑asws Lord^-azwj. O Allah^-azwj! You^-azwj are of (Grand) strength and severe terror, and Neutraliser of misery and affliction!’

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: لَا وَيْلَ عَلَيْكِ، الْوَيْلُ لِشَانِئِكِ، نَهْنِهِي عَنْ وَجْدِكِ يَا ابْنَةَ الصَّفْوَةِ، وَ بَقِيَّةَ النُّبُوَّةِ، فَمَا وَنَيْتُ عَنْ دِينِي، وَ لَا أَخْطَأْتُ مَقْدُورِي، فَإِنْ كُنْتِ تُرِيدِينَ الْبُلْغَةَ، فَرِزْقُكِ مَضْمُونٌ، وَ كَفِيلُكِ مَأْمُونٌ، وَ مَا أُعِدَّ لَكِ أَفْضَلُ مِمَّا قُطِعَ عَنْكِ، فَاحْتَسِبِي اللَّهَ.

Amir Al-Momineen^-asws said: ‘There is sadness upon you^-asws, the doom is for your^‑asws adversaries. I^-asws am prevented from finding you^-asws (of what is yours^-asws), O daughter^-asws of the elite, and remainder of the Prophet-hood! I^-asws have neither become weak in my^‑asws Religion nor am I^-asws mistaken of my^-asws ability.

So, if you^-asws want the necessities of life, so your^-asws sustenance is guaranteed, and you^‑asws will be sufficed of the security, and there is no waiting period superior for you^-asws and what has been cut (already spent) from you^-asws. Allah^-azwj is Sufficient for me^-asws’.

فَقَالَتْ: حَسْبِيَ اللَّهُ .. وَ أَمْسَكَتْ.

She^-asws said: ‘Allah^-azwj is Sufficient for me^-asws’ – and she^-asws withheld’’.[27]

 

Letter of Ali^-asws to Abu Bakr after Fadak was taken Away:

رسالة لأمير المؤمنين ع إلى أبي بكر لما بلغه عنه كلام بعد منع الزهراء ع فدك‏

Amir Al-Momineen^-asws wrote a letter to Abu Bakr after talk of him preventing Fadak from being Syeda Al-Zahra^-asws‘s reached him^-asws

رِسَالَةُ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏ إِلَى أَبِي بَكْرٍ، لَمَّا بَلَغَهُ عَنْهُ كَلَامٌ بَعْدَ مَنْعِ الزَّهْرَاءِ عَلَيْهَا السَّلَامُ فَدَكَ: شُقُّوا مُتَلَاطِمَاتِ أَمْوَاجِ الْفِتَنِ بِحَيَازِيمِ سُفُنِ النَّجَاةِ، وَ حُطُّوا تِيجَانَ أَهْلِ الْفَخْرِ بِجَمِيعِ‏ أَهْلِ الْغَدْرِ، وَ اسْتَضِيئُوا بِنُورِ الْأَنْوَارِ، وَ اقْتَسِمُوا مَوَارِيثَ الطَّاهِرَاتِ الْأَبْرَارِ، وَ احْتَقِبُوا ثِقْلَ الْأَوْزَارِ، بِغَصْبِهِمْ نِحْلَةَ النَّبِيِّ الْمُخْتَارِ.

(The book) ‘Al-Ihtijaj’ –

A letter of Amir Al-Momineen^-asws to Abu Bakr, when talk reached him^-asws of his preventing Al-Zahra^-asws from (keeping the estate of) Fadak: ‘Cleave asunder the waves of strife (Fitna) by the ships of salvation and remove the crowns of the people of arrogance with all the people of treachery, and be illuminated by a Noor of the Noors, and distribute the inheritances of the pure ones, the righteous ones, and put away the weight of the burdens, usurpation of the gift of the Chosen Prophet^-saww.

فَكَأَنِّي بِكُمْ تَتَرَدَّدُونَ فِي الْعَمَى كَمَا يَتَرَدَّدُ الْبَعِيرُ فِي الطَّاحُونَةِ، أَمَا وَ اللَّهِ لَوْ أُذِنَ لِي بِمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ لَحَصَدْتُ رُءُوسَكُمْ عَنْ أَجْسَادِكُمْ كَحَبِّ الْحَصِيدِ بِقَوَاضِبَ مِنْ حَدِيدٍ، وَ لَقَلَعْتُ مِنْ جَمَاجِمِ شُجْعَانِكُمْ مَا أَقْرَحُ بِهِ آمَاقَكُمْ، وَ أُوحِشُ بِهِ مَحَالَّكُمْ.

It is as if I^-asws am with you (looking at) you hesitating in the blindness just as the camel tends to hesitate during the milling. But, by Allah^-azwj! If there was Permission for me^-asws with what there isn’t any knowledge for you with, I^-asws would have scythed your heads from your bodies, like the grain harvest with a scythe of iron, and would have uprooted the skulls of your brave ones, what your trusted ones would have been scored with, and your neighbourhood would have been fearful with.

فَإِنِّي مُنْذُ عَرَفْتُمُونِي‏ مُرْدِي الْعَسَاكِرِ، وَ مُفْنِي الْجَحَافِلِ، وَ مُبِيدُ خَضْرَائِكُمْ، وَ مُحْمِدُ ضَوْضَائِكُمْ‏، وَ جَزَّارُ الدَّوَّارِينَ إِذْ أَنْتُمْ فِي بُيُوتِكُمْ مُعْتَكِفُونَ، وَ إِنِّي لَصَاحِبُكُمْ بِالْأَمْسِ،

For long you have recognised me^-asws as a repeller of the armies, and a legendary annihilator, and exterminator of your greenery, and praise-worthy of your noise, and colossal of the two houses (world and the Hereafter), while you all were isolating in your houses, and I^-asws was for your Master (Rasool-Allah^-saww) yesterday.

لَعَمْرُ أَبِي‏ لَنْ تُحِبُّوا أَنْ تَكُونَ‏ فِينَا الْخِلَافَةُ وَ النُّبُوَّةُ وَ أَنْتُمْ‏ تَذْكُرُونَ أَحْقَادَ بَدْرٍ وَ ثَارَاتِ أُحُدٍ.

By the life of my^-asws father^-saww! You did not love for the caliphate and the Prophet-hood being among us^-asws, and you are remembering the grudges of Badr and the vengeance of Ohad.

أَمَا وَ اللَّهِ لَوْ قُلْتُ مَا سَبَقَ مِنَ اللَّهِ فِيكُمْ لَتَدَاخَلَتْ أَضْلَاعُكُمْ فِي أَجْوَافِكُمْ كَتَدَاخُلِ أَسْنَانٍ دَوَّارَةِ الرَّحَى، فَإِنْ نَطَقْتُ تَقُولُونَ حَسَدَ، وَ إِنْ سَكَتُّ فَيُقَالُ جَزِعَ ابْنُ أَبِي طَالِبٍ‏ مِنَ الْمَوْتِ، هَيْهَاتَ هَيْهَاتَ.

But, by Allah^-azwj, if I^-asws were to say what has preceded from Allah^-azwj regarding you all, your ribs would enter into your inside like the entering of the teeth of the rotary of the mill. If I^‑asws speak, you are saying, ‘He^-asws is envious’, and if I^-asws am silent, it is said, ‘The son^-asws of Abu Talib^‑asws is panicking from the death’. Far be it! Far be it!

أَنَا السَّاعَةَ يُقَالُ لِي هَذَا، وَ أَنَا الْمَوْتُ الْمُمِيتُ، خَوَّاضُ الْمَنِيَّاتِ‏ فِي جَوْفِ لَيْلٍ خَامِدٍ، حَامِلُ السَّيْفَيْنِ الْثَّقِيلَيْنِ، وَ الرُّمْحَيْنِ الطَّوِيلَيْنِ، وَ مُكَسِّرُ الرَّايَاتِ فِي غُطَامِطِ الْغَمَرَاتِ، وَ مُفَرِّجُ الْكُرُبَاتِ عَنْ وَجْهِ خِيَرَةِ الْبَرِيَّاتِ، إِيهَنُوا فَوَ اللَّهِ لَابْنُ أَبِي طَالِبٍ آنَسُ بِالْمَوْتِ مِنَ الطِّفْلِ إِلَى مَحَالِبِ أُمِّهِ، هَبِلَتْكُمُ الْهَوَابِلُ!.

I^-asws at the moment, this is being said for me^-asws, and I^-asws was the deadly death, wading in the fatalities in the middle of the inactive night, carrying the two heavy swords, and the two long spears, and breaking the flags in the flood of pangs, and removing the worries from the face of the best of the created beings (Rasool-Allah^-saww). Keep away, for by Allah^-azwj, the son^‑asws of Abu Talib^-asws is more comforted by the death than the child is to a breast of its mother. You will go mad of the bereavements!

لَوْ بُحْتُ بِمَا أَنْزَلَ اللَّهُ فِيكُمْ فِي كِتَابِهِ‏ لَاضْطَرَبْتُمُ اضْطِرَابَ الْأَرْشِيَةِ فِي الطَّويِّ الْبَعِيدَةِ، وَ لَخَرَجْتُمْ مِنْ بُيُوتِكُمْ هَارِبِينَ، وَ عَلَى وُجُوهِكُمْ هَائِمِينَ، وَ لَكِنِّي أُهَوِّنُ وَجْدِي حَتَّى أَلْقَى رَبِّي بِيَدٍ جَذَّاءَ صَفْرَاءَ مِنْ لَذَّاتِكُمْ، خُلُوّاً مِنْ طَحَنَاتِكُمْ.

If I^-asws were to inform you with what Allah^-azwj has revealed regarding you in His^-azwj Book, you would tremble like the trembling of the rope in the deep well, and you would come out from your houses fleeing and upon your faces would be paleness, but I^-asws have eased my^‑asws existence until I^-asws meet my^-asws Lord^-azwj with a hand pulled back from your pleasures, free from your grinds.

فَمَا مَثَلُ دُنْيَاكُمْ عِنْدِي إِلَّا كَمَثَلِ غَيْمٍ عَلَا فَاسْتَعْلَى، ثُمَّ اسْتَغْلَظَ ، ثُمَّ تَمَزَّقَ فَانْجَلَى. رُوَيْداً!

So, an example of your world is nothing with me^-asws except for the likeness of high clouds, so it goes up, then it thickens and evens out, then its dissipates and disappears gradually.

فَعَنْ قَلِيلٍ يَنْجَلِي لَكُمُ الْقَسْطَلُ، فَتَجِدُونَ‏ ثَمَرَ فِعْلِكُمْ مُرّاً أَمْ‏ تَحْصُدُونَ غَرْسَ أَيْدِيكُمْ ذُعَافاً مُمَزَّقاً، وَ سَمّاً قَاتِلًا.

After a little while the veils would disappear from you, so you will be finding the fruits of your deeds as being bitter, reaping the plant of your hands, being shrivelled, shredded, and lethally poisonous.

وَ كَفَى بِاللَّهِ حَكَماً، وَ بِرَسُولِ اللَّهِ خَصِيماً، وَ بِالْقِيَامَةِ مَوْقِفاً، وَ لَا أَبْعَدَ اللَّهُ فِيهَا سِوَاكُمْ، وَ لَا أَتْعَسَ فِيهَا غَيْرَكُمْ، وَ السَّلامُ عَلى‏ مَنِ اتَّبَعَ الْهُدى‏

And you will be sufficed with Allah^-azwj as a Judge, and with Rasool-Allah^-saww as a disputant, and with the Qiyamah as a pausing station, and Allah^-azwj will not distance anyone during it besides you all, nor will anyone be unfortunate during it apart from you. And the greetings upon the one who follows the guidance’.

فَلَمَّا أَنْ قَرَأَ أَبُو بَكْرٍ الْكِتَابَ رَعَبَ مِنْ ذَلِكَ رُعْباً شَدِيداً، وَ قَالَ: يَا سُبْحَانَ اللَّهِ! مَا أَجْرَأَهُ عَلَيَّ، وَ أَنْكَلَهُ عَنْ‏ غَيْرِي.

When Abu Bakr read the letter, he was frightened from it with intense fright, and said, ‘O Glory be to Allah^-azwj! How daring of Ali^-asws, and his^-asws denouncement of others!

مَعَاشِرَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ! تَعْلَمُونَ أَنِّي شَاوَرْتُكُمْ فِي ضِيَاعِ فَدَكَ بَعْدَ رَسُولِ اللَّهِ فَقُلْتُمْ: إِنَّ الْأَنْبِيَاءَ لَا يُوَرِّثُونَ، وَ إِنَّ هَذِهِ أَمْوَالٌ يَجِبُ أَنْ تُضَافَ إِلَى مَالِ الْفَيْ‏ءِ، وَ تُصْرَفَ فِي ثَمَنِ الْكُرَاعِ وَ السِّلَاحِ وَ أَبْوَابِ الْجِهَادِ وَ مَصَالِحِ الثُّغُورِ، فَأَمْضَيْنَا رَأْيَكُمْ وَ لَمْ يُمْضِهِ مَنْ يَدَّعِيهِ.

Community of the Emigrants and the Helpers! You all know I (Abu Bakr) consulted you regarding the estate of Fadak after Rasool-Allah^-saww, and you said, ‘The Prophets^-as do not leave inheritance, and this wealth obligates that it be added to the wealth of the war booty, and to be spent regarding the expense of the horses and the weapons and the various matters of the Jihad, and matters of correctness, so I went upon your opinions and did not give it to the one who claimed it.

وَ هُوَ ذَا يُبْرِقُ وَعِيداً، وَ يُرْعِدُ تَهْدِيداً، إِيلَاءً بِحَقِّ نَبِيِّهِ أَنْ يَمْضَخَهَا دَماً ذُعَافاً. وَ اللَّهِ! لَقَدِ اسْتَقَلْتُ مِنْهَا فَلَمْ أُقَلْ، وَ اسْتَعْزَلْتُهَا عَنْ نَفْسِي فَلَمْ أُعْزَلْ، كُلَّ ذَلِكَ احْتِرَازاً مِنْ كَرَاهِيَةِ ابْنِ أَبِي طَالِبٍ‏، وَ هَرْباً مِنْ نِزَاعِهِ، وَ مَا لِي لِابْنِ‏ أَبِي‏ طَالِبٍ! هَلْ‏ نَازَعَهُ أَحَدٌ فَفَلَجَ عَلَيْهِ؟!.

And here he^-asws is, a lightning threat, and thundering a threat, drawing attention to the right of his^-asws Prophet^-as that has been prevented, like drying the blood. By Allah^-azwj! I stayed independent from it and did not say (a thing), and isolated it from myself, but I did not isolate all that as a precaution from abhorrence of the son^-asws of Abu Talib^-asws, but to escape from conflict, and what is to me and the son^-asws of Abu Talib^-asws? Has anyone remove it, and stumbled upon it?’

فَقَالَ لَهُ عُمَرُ: أَبَيْتَ أَنْ تَقُولَ إِلَّا هَكَذَا، فَأَنْتَ ابْنُ مَنْ لَمْ يَكُنْ مِقْدَاماً فِي الْحُرُوبِ، وَ لَا سَخِيّاً فِي الْجُدُوبِ، سُبْحَانَ اللَّهِ! مَا أَهْلَعَ فُؤَادَكَ، وَ أَصْغَرَ نَفْسَكَ [قَدْ صَفَّيْتُ‏] لَكَ سِجَالًا لِتَشْرَبَهَا، فَأَبَيْتَ إِلَّا أَنْ تَظْمَأَ كَظَمَائِكَ،

Umar said to him, ‘Did you refuse to say anything except like this? You are a son of the one who did not happen to be at the forefront in the wards, nor generous during the dry (infertile) times. Glory be to Allah^-azwj! How panic-stricken is your heart, and how small is your soul! I have cleared the drink for you to drink it, but you refused except that you will be thirsty like your thirst.

وَ أَنَخْتُ لَكَ رِقَابَ الْعَرَبِ، وَ ثَبَّتُّ لَكَ إِمَارَةَ أَهْلِ الْإِشَارَةِ وَ التَّدْبِيرِ، وَ لَوْ لَا ذَلِكَ لَكَانَ ابْنُ أَبِي طَالِبٍ قَدْ صَيَّرَ عِظَامَكَ رَمِيماً، فَاحْمَدِ اللَّهَ عَلَى مَا قَدْ وُهِبَ لَكَ مِنِّي، وَ اشْكُرْهُ عَلَى ذَلِكَ، فَإِنَّهُ مَنْ رَقِيَ مِنْبَرَ رَسُولِ اللَّهِ كَانَ حَقِيقاً عَلَيْهِ أَنْ يُحْدِثَ لِلَّهِ شُكْراً.

And I upset the necks of the Arabs for you and affirmed for you a government of the symbolic people and the management, and had I not done that, the son^-asws of Abu Talib^-asws would have turned your bones into dust. So, praise Allah^-azwj what has been gifted for you from me, and thank Him^-azwj upon that, for the one who ascend the pulpit of Rasool-Allah^-saww, there would be a right upon him that he presents thanks to Allah^-azwj.

وَ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ الصَّخْرَةُ الصَّمَّاءُ الَّتِي لَا يَنْفَجِرُ مَاؤُهَا إِلَّا بَعْدَ كَسْرِهَا، وَ الْحَيَّةُ الرَّقْشَاءُ الَّتِي لَا تُجِيبُ إِلَّا بِالرُّقَى‏، وَ الشَّجَرَةُ الْمُرَّةُ الَّتِي لَوْ طُلِيَتْ بِالْعَسَلِ لَمْ تَنْبُتْ إِلَّا مُرّاً، قَتَلَ سَادَاتِ قُرَيْشٍ فَأَبَادَهُمْ، وَ أَلْزَمَ آخِرَهُمُ الْعَارَ فَفَضَحَهُمْ.

And this is Ali^-asws Bin Abu Talib^-asws, the solid rock which its water cannot burst forth except after breaking it, and the multi-coloured snake which cannot be responded to except with the charm, and the bitter three which even if it were to be coated with honey, it would not grow except bitterness. He^-asws killed the chiefs of Quraysh and distanced them, and he^‑asws necessitated shame for the last of them, and exposed them.

فَطِبْ نَفْساً، وَ لَا تَغُرَّنَّكَ صَوَاعِقُهُ، وَ لَا تَهُولَنَّكَ رَوَاعِدُهُ‏، فَإِنِّي أَسُدُّ بَابَهُ قَبْلَ أَنْ يَسُدَّ بَابَكَ.

So, better yourself and do not be deceived by his^-asws lightning, and do not let his^‑asws thunder terrify you, for I shall close his^-asws door before he^-asws closes your door’.

فَقَالَ‏ أَبُو بَكْرٍ: نَاشَدْتُكَ اللَّهَ يَا عُمَرُ لَمَّا تَرَكْتَنِي‏ مِنْ أَغَالِيطِكَ وَ تَرْبِيدِكَ، فَوَ اللَّهِ لَوْ هَمَ‏ بِقَتْلِي وَ قَتْلِكَ لَقَتَلَنَا بِشِمَالِهِ دُونَ يَمِينِهِ، مَا يُنْجِينَا مِنْهُ إِلَّا ثَلَاثُ‏ خِصَالٍ:

Abu Bakr said, ‘I adjure you with Allah^-azwj, O Umar! Why don’t you leave me from your mistakes and your desires, for by Allah^-azwj, if he^-asws were to think of killing me and killing you, he^-asws would kill us by his^-asws left hand, besides his^-asws right hand, nothing will save us from him^-asws except three characteristics: –

إِحْدَاهَا: أَنَّهُ وَاحِدٌ لَا نَاصِرَ لَهُ‏. وَ الثَّانِيَةُ: أَنَّهُ يَتَّبِعُ‏ فِينَا وَصِيَّةَ رَسُولِ اللَّهِ. وَ الثَّالِثَةُ: فَمَا مِنْ هَذِهِ الْقَبَائِلِ أَحَدٌ إِلَّا وَ هُوَ يَتَخَضَّمُهُ كَتَخَضُّمِ ثَنِيَّةِ الْإِبِلِ أَوَانَ الرَّبِيعِ‏.

One of them is – he^-asws is alone, there is no helper for him^-asws, and the second, he^-asws is a follower for the bequest of Rasool-Allah^-saww regarding us, and the third is that there is no one from these tribes except and he^-asws has swelled him (with anger) like the swelling of the camel in the enclosure of Al-Rabie.

فَتَعْلَمُ لَوْ لَا ذَلِكَ لَرَجَعَ الْأَمْرُ إِلَيْهِ وَ لَوْ كُنَّا لَهُ كَارِهِينَ، أَمَا إِنَّ هَذِهِ الدُّنْيَا أَهْوَنُ عَلَيْهِ مِنْ لِقَاءِ أَحَدِنَا الْمَوْتَ.

So know that, had it not been that the command would return to him^-asws, and even if we were to dislike it, and surely this world is lesser to him^-asws than one of us meeting the death.

أَ نَسِيتَ لَهُ يَوْمَ أُحُدٍ وَ قَدْ فَرَرْنَا بِأَجْمَعِنَا وَ صَعِدْنَا الْجَبَلَ، وَ قَدْ أَحَاطَتْ بِهِ مُلُوكُ الْقَوْمِ وَ صَنَادِيدُهُمْ، مُوقِنِينَ بِقَتْلِهِ، لَا يَجِدُ مَحِيصاً لِلْخُرُوجِ مِنْ أَوْسَاطِهِمْ، فَلَمَّا أَنْ سَدَّدَ الْقَوْمُ‏ رِمَاحَهُمْ، نَكَسَ نَفْسَهُ عَنْ دَابَّتِهِ حَتَّى جَاوَزَهُ طِعَانُ الْقَوْمِ، ثُمَّ قَامَ قَائِماً فِي رِكَابِهِ‏ وَ قَدْ طَرَقَ عَنْ سَرْجِهِ وَ هُوَ يَقُولُ: يَا اللَّهُ يَا اللَّهُ! يَا جِبْرِيلُ يَا جِبْرِيلُ! يَا مُحَمَّدُ يَا مُحَمَّدُ! النَّجَاةَ النَّجَاةَ!.

Are you forgetting the day of Ohad for him^-asws, and we had all fled and ascended the mountain, and the kings of the people and their mighty ones had surrounded him^-asws, being certain of killing him^-asws, not finding any escape for the exit from their midst. When the people shot their spears, he^-asws overturned himself^-asws from animal until he^-asws crossed over the stabbings of the people. Then he^-asws stood straight in his^-asws stirrups, and he^-asws had left from his^-asws saddle, and he^-asws was saying: ‘O Allah^-azwj! O Allah^-azwj! O Jibraeel^‑as! O Jibraeel^‑as! O Muhammad^-saww! O Muhammad^-saww! The rescue! The rescue!’

ثُمَّ عَهِدَ إِلَى رَئِيسِ الْقَوْمِ فَضَرَبَهُ ضَرْبَةً عَلَى رَأْسِهِ‏ فَبَقِيَ عَلَى فَكٍ‏ وَ لِسَانٍ، ثُمَّ عَمَدَ إِلَى صَاحِبِ الرَّايَةِ الْعُظْمَى فَضَرَبَهُ ضَرْبَةً عَلَى جُمْجُمَتِهِ فَفَلَقَهَا، فَمَرَّ السَّيْفُ يَهْوِي فِي جَسَدِهِ فَبَرَاهُ وَ دَابَّتَهُ نِصْفَيْنِ.

Then he^-asws deliberated to the chief of the people and he^-asws struck him such a strike upon his head that he remained open-mouthed and tongue. Then he^-asws deliberated to the great bearer of the flag and struck him a strike upon his forehead and split it, and the sword passed collapsing into his body. He^-asws freed it and even his animals as in two halves.

فَلَمَّا أَنْ نَظَرَ الْقَوْمُ إِلَى ذَلِكَ انْجَفَلُوا مِنْ بَيْنِ يَدَيْهِ، فَجَعَلَ يَمْسَحُهُمْ بِسَيْفِهِ مَسْحاً، حَتَّى تَرَكَهُمْ جَرَاثِيمَ خُمُوداً عَلَى تَلْعَةٍ مِنَ الْأَرْضِ يَتَمَرَّغُونَ فِي حَسَرَاتِ الْمَنَايَا، وَ يَتَجَرَّعُونَ‏ كُئُوسَ الْمَوْتِ، قَدِ اخْتَطَفَ أَرْوَاحَهُمْ بِسَيْفِهِ، وَ نَحْنُ نَتَوَقَّعُ مِنْهُ أَكْثَرَ مِنْ ذَلِكَ.

When the people looked at that, they moved away from in front of him^-asws, and he^-asws went on to touch them with his^-asws sword with a touching, until he^-asws left them like dead insects on a mount from the earth, wallowing in the regret of the death, and they were blighted by the grief of death, their souls having been snatched away by his^-asws sword, and we can foresee from him^-asws more than that.

وَ لَمْ نَكُنْ نَضْبِطُ أَنْفُسَنَا مِنْ مَخَافَتِهِ، حَتَّى ابْتَدَأْتَ أَنْتَ مِنْكَ إِلَيْهِ، فَكَانَ مِنْهُ‏ إِلَيْكَ مَا تَعْلَمُ. وَ لَوْ لَا أَنَّهُ أَنْزَلَ اللَّهُ إِلَيْهِ آيَةً مِنْ كِتَابِ اللَّهِ لَكُنَّا مِنَ الْهَالِكِينَ، وَ هُوَ قَوْلُهُ [تَعَالَى‏]: وَ لَقَدْ عَفا عَنْكُمْ‏.

We are not in control of ourselves from his^-asws fear, until you initiate from yourself to him^‑asws, for it has happened from him^-asws to you what you already know, and had Allah^-azwj not Revealed a Verse from the Book of Allah^-azwj, we would have been from the destroyed ones, and it is the Word of the Exalted: and He has Pardoned you, [3:152].

فَاتْرُكْ هَذَا الرَّجُلَ مَا تَرَكَكَ، وَ لَا يَغُرَّنَّكَ قَوْلُ خَالِدٍ إِنَّهُ يَقْتُلُهُ، فَإِنَّهُ لَا يَجْسُرُ عَلَى ذَلِكَ، وَ إِنْ رَامَهُ كَانَ أَوَّلَ‏ مَقْتُولٍ بِيَدِهِ، فَإِنَّهُ مِنْ وُلْدِ عَبْدِ مَنَافٍ، إِذَا هَاجُوا أُهِيبُوا، وَ إِذَا غَضِبُوا أَذَمُّوا، وَ لَا سِيَّمَا عَلِيُّ بْنُ أَبِي طَالِبٍ، فَإِنَّهُ بَابُهَا الْأَكْبَرُ وَ سَنَامُهَا الْأَطْوَلُ، وَ هُمَامُهَا الْأَعْظَمُ، وَ السَّلامُ عَلى‏ مَنِ اتَّبَعَ الْهُدى‏.

So leave this man (Ali^-asws) as long as he has left you, and do not be deceived by the words of Khalid that he will kill him^-asws, for he^-asws is not audacious upon that, and if he were to stab him^-asws, he would be the first to be killed by his^-asws hands, for he^-asws is from the sons of Abd Manaf. When they rage, they are fearful, and they are angered, they would destroy, and do not even look at Ali^-asws Bin Abu Talib^-asws for he^-asws is its great door, and its tall peak, and its great important one, and the greetings be upon the one who follows guidance’’.[28]

 

Why did Amir ul Momineen^-asws not take back Fadak as a Caliph?

حدثنا علي بن احمد بن محمد الدقاق قال: حدثني محمد بن أبي عبد الله الكوفي عن موسى بن عمران النخعي عن عمه الحسين بن يزيد النوفلي، عن علي بن سالم عن ابيه، عن ابى بصير عن ابى عبد الله ” ع ” قال: قلت له لم لم يأخذ أمير المؤمنين ” ع ” فدك لما ولى الناس ولاي علة تركها؟ فقال: لان الظالم والمظلوم كانا قدما على الله عزوجل، وأثاب الله المظلوم، وعاقب الظالم. فكره ان يسترجع شيئا قد عاقب الله عليه غاصبه وأثاب عليه المغصوب.

Ali Bin Ahmad Bin Muhammad al Daqaq narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Musa Bin Imran Al-Nakhai’e, from his uncle Al Husayn Bin Yazeed Al Nowfaly, from Ali Bin Saalim, from his father, from Abu Baseer,

(The narrator) says ‘I said to Abu Abdullah^-asws, ‘Why did Amir Al-Momineen^-asws not seize Fadak when he^-asws ruled the people, and what is the reason for leaving it?’ So, he^-asws said: ‘Because the oppressor and the oppressed would be coming to (appearing in the Court of) Allah^-azwj Might and Majestic, and Allah^-azwj would Reward the oppressed, and Punish the oppressor. Therefore, he^-asws disliked that he^-asws should retrieve something and Allah^‑azwj would be Punishing its usurper over it, and Rewarding the usurped over it’.^[29]

In another Hadith,

حدثنا احمد بن علي بن إبراهيم بن هاشم رحمه الله قال حدثنا أبى، عن ابيه إبراهيم بن هاشم، عن محمد بن ابى عمير، عن إبراهيم الكرخي قال: سألت ابا عبد الله ” ع ” فقلت له لاي علة ترك علي بن ابى طالب ” ع ” فدك لما ولى الناس فقال: للاقتداء برسول الله صلى الله عليه وآله لما فتح مكة وقد باع عقيل بن ابى طالب داره فقيل له يارسول الله ألا ترجع إلى دارك؟ فقال صلى الله عليه وآله وهل ترك عقيل لنا دارا إنا أهل بيت لا نسترجع شيئا يؤخذ منا ظلما. فلذلك لم يسترجع فدك لما ولى.

Ahmad Bin Ali Bin Ibrahim Bin Hashim narrated to us, from his father, from his father Ibrahim Bin Hashim, from Muhammad Bin Abu Umeyr, from Ibrahim Al-Karkhy who said,

‘I asked Abu Abdullah^-asws, so I said to him^-asws, ‘For which reason did Ali^-asws Bin Abu Talib^‑asws leave Fadak when he^-asws ruled the people?’ He^-asws said: ‘For (the sake of) following Rasool-Allah^-saww, when he^-saww conquered Makkah, and Aqeel son of Abu Talib^-asws had sold his^‑saww house. So it was said to him^-saww, ‘O Rasool-Allah^-saww! Will you^-saww not go to your^-saww house?’ So he^-saww said: ‘And has Aqeel left a house for us^-saww? We^-asws, the People^-asws of the Household, do not retrieve anything which has been seized from us^-asws unjustly’. Thus, it was due to that, he (Ali^-asws) did not retrieve Fadak when he^-asws ruled’.^[30]

حدثنا احمد بن الحسن القطان قال: حدثنا احمد بن سعيد الهمداني قال حدثنا علي بن الحسن بن علي بن فضال عن ابيه عن ابى الحسن ” ع قال: سألته عن أمير المؤمنين لم لم يسترجع فدكا لما ولى الناس؟ فقال: لانا أهل بيت لا نأخذ حقوقنا ممن ظلمنا الا هو ونحن أولياء المؤمنين إنما نحكم لهم ونأخذ حقوقهم ممن ظلمهم ولا نأخذ لانفسنا.

Ahmad Bin Al-Hassan Al-Qatan narrated to us, from Ahmad Bin Saeed Al-Hamdany, from Ali Bin Al-Hassan Bin Ali Bin Fazal, from his father,

(The narrator says) ‘I asked Abu Al-Hassan^-asws about Amir Al-Momineen^-asws. Why did he^‑asws not retrieve Fadak when he^-asws ruled the people?’ So he^-asws said: ‘Because we^-asws, the People^‑asws of the Household, do not seize our^-asws rights from the ones who oppress us^‑asws, as he (Amir Al-Momineen^-asws) and us^-asws are the Guardians of the Believers. But rather, we^‑asws pass judgement for them and we^-asws take their right from the ones who oppress them, but we do not take (usurped rights) for ourselves^-asws’.^[31]

 

The Reason Due to Which Khalid Bin Waleed Was Ordered with the Murder of Amir Al-Momineen^-asws

أبى رحمه الله قال: حدثنا علي بن ابراهيم، عن أبيه، عن ابن أبى عمير عمن ذكره عن أبى عبد الله ” ع ” قال: لما منع أبو بكر فاطمة عليها السلام فدكا وأخرج وكيلها جاء أمير المؤمنين ” ع ” إلى المسجد وأبو بكر جالس وحوله المهاجرون والانصار

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

Abu Abdullah^-asws has said: ‘When Abu Bakr prevented Fadak from Syeda Fatima^‑asws and threw out her^-asws representatives (from it), Amir Al-Momineen^-asws came to the Masjid, and Abu Bakr was seated, and around him were the Emigrants and the Helpers.

فقال يا أبا بكر لم منعت فاطمة عليها السلام ما جعله رسول الله صلى الله عليه وآله لها ووكيلها فيه منذ سنين؟ فقال أبو بكر: هذا فئ للمسلمين فإن أتت بشهود عدول وإلا فلا حق لها فيه قال يا أبا بكر تحكم فينا بخلاف ما تحكم في المسلمين؟ قال، لا قال اخبرني لو كان في يد المسلمين شئ فادعيت انا فيه ممن كنت تسأل البينة؟ قال إياك كنت أسأل قال فإذا كان في يدي شئ فادعى فيه المسلمون تسألني فيه البينة؟ قال فسكت أبو بكر،

So he^-asws said: ‘O Abu Bakr! Why did you prevent Fatima^-asws from what Rasool-Allah^-saww had made it to be for her^-asws, and she^-asws had her^-asws representatives there since the last two years?’ So Abu Bakr said, ‘This is ‘Fey’ (war booty) for the Muslims. So if she^-asws were to come with just witnesses (then fine) or else there is no right for her^-asws with regards to it’. He^‑asws said: ‘O Abu Bakr! You are judging regarding us opposite to what you judge with regards to the (rest of the) Muslims?’ He said, ‘No’.

He^-asws said: ‘Inform me, if something were to be in the hands of the Muslims, and I^-asws were to make a claim with regards to it, so from whom would you be asking for the proof?’ He said, ‘It is from you^-asws that I shall ask’. He^-asws said: ‘So if there was something which was in my^-asws hands, and the Muslims are making a claim on it, you are now asking me^-asws for the proof?’ He^-asws said: ‘So Abu Bakr was silent.

فقال عمر هذا فئ للمسلمين ولسنا من خصومتك في شئ، فقال أمير المؤمنين ” ع ” لابي بكر يا أبا بكر تقر بالقرآن؟ قال بلى، قال فاخبرني عن قول الله عز وجل: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) أفينا أو في غيرنا نزلت؟ قال فيكم،

So, Umar said, ‘This is ‘Fey’ (war booty) for the Muslims, and we are not going to dispute with you^-asws anything with regards to it’. So Amir Al-Momineen^-asws said to Abu Bakr: ‘Do you acknowledge the Quran?’ He said, ‘Yes’. He^-asws said: ‘So, inform me^-asws about the Words of Allah^-azwj Mighty and Majestic [33:33] But rather, Allah Desires to Keep away the uncleanness from you, O people of the House! And to Purify you a with a Purification, was it Revealed regarding us^-asws or others?’ He said, ‘Regarding you^-asws’.

قال فاخبرني لو ان شاهدين من المسلمين شهدا على فاطمة عليها السلام بفاحشة ما كنت صانعا؟ قال كنت أقيم عليها الحد كما أقيم على نساء المسلمين، قال كنت اذن عند الله من الكافرين قال ولم؟ قال لانك كنت ترد شهادة الله وتقبل شهادة غيره لان الله عز وجل قد شهد لها بالطهارة فإذا رددت شهادة الله وقبلت شهادة غيره كنت عند الله من الكافرين،

He^-asws said: ‘If two witnesses from the Muslims were to testify against (Syeda) Fatima^-asws for the immorality, what would you do?’ He said, ‘I shall establishment the Limit (punishment) upon her^-asws just as I would against the Muslim women’. He^-asws said: ‘Then you are from the Infidels, in the Presence of Allah^-azwj’. He said, ‘And why?’ He^-asws said: ‘Because you would have refuted the Testimony of Allah^-azwj and would be accepting the testimony of others, because Allah^-azwj has already Testified for her^-asws Purification. So, if you were to refute the Testimony of Allah^-azwj and accept the testimony of others, you would be, in the Presence of Allah^-azwj, from the Infidels’.

قال فبكى الناس وتفرقوا ودمدموا، فلما رجع أبو بكر إلى منزله بعث إلى عمر فقال ويحك يابن الخطاب اما رأيت عليا وما فعل بنا والله لئن قعد مقعدا آخر ليفسدن هذا الامر علينا ولا نتهنأ بشئ مادام حيا قال عمر: ماله إلا خالد بن الوليد

He^-asws said: ‘So the people wept, and dispersed with tears in their eyes. So when Abu Bakr returned to his house, sent for Umar, so he said, ‘Woe be unto you, O son of Khatab! But, did you not see Ali^-asws and what he^-asws did with us? By Allah^-azwj! If he^-asws were to sit in another gathering, he^-asws would spoil this matter (Caliphate) against us, and we would not be welcome with anything for as long as we are alive’. Umar said, ‘What is for him^-asws except for Khalid Bin Waleed’.

فبعثوا إليه فقال له أبو بكر نريد أن نحملك على أمر عظيم قال احملني على ما شئت ولو على قتل علي، قال فهو قتل علي، قال فصر بجنبه فإذا أنا سلمت فاضرب عنقه

So, they sent for him, and Abu Bakr said to him, ‘We want to burden you with a great matter’. He said, ‘Burden me whatever you so desire to, even for the murder of Ali^-asws’. He said, ‘So it is the murder of Ali^-asws’. He said, ‘So be at his^-asws side. When I greet (finish the Prayer), so strike his^-asws neck’.

فبعثت اسماء بنت عميس وهي أم محمد بن أبى بكر خادمتها فقالت اذهبي إلى فاطمة فاقرئيها السلام فإذا دخلت من الباب فقولي (ان الملا يأتمرون بك ليقتلوك فاخرج إنى لك من الناصحين) فإن فهمتها وإلا فاعيديها مرة أخرى فجاءت فدخلت وقالت ان مولاتي تقول: يا بنت رسول الله كيف أنتم، ثم قرأت هذه الآية (ان الملا يأتمرون بك ليقتلوك) الاية

So Asma Bint Umays, and she is the mother of Muhammad^-ra Bin Abu Bakr, called her maid and said, ‘Go to Fatima^-asws and convey my greetings to her^-asws. So when she^-asws enters you into the door, so say, ‘[28:20] Surely the assembly is ordering for killing you, therefore depart; surely I am of those who wish well to you’. So if she^-asws understands it, (fine), or otherwise repeat it to her^-asws once again’. So she came, and entered, and said, ‘My mistress is saying, ‘O daughter^-asws of Rasool-Allah^-saww! How are you^-asws?’ Then she recited this Verse [28:20] Surely the assembly is ordering for killing you – the Verse.

فلما أرادت ان تخرج قرأتها فقال لها أمير المؤمنين اقرأي مولاتك منى السلام وقولي لها ان الله عز وجل يحول بينهم وبين ما يريدون ان شاء الله،

So when she wanted to leave, she recited it (again). So Amir Al-Momineen^-asws said to her: ‘Convey greetings from me^-asws to your mistress, and say to her, ‘Allah^-azwj Mighty and Majestic would Turn around what is between them and between what they are intending for, if Allah^‑azwj so Desires it’.

فوقف خالد بن الوليد بجنبه فلما أراد ان يسلم لم يسلم وقال يا خالد لا تفعل ما أمرتك السلام عليكم ورحمة الله وبركاته فقال أمير المؤمنين ” ع ” ماهذا الامر الذي أمرك به ثم نهاك قبل ان يسلم: قال أمرنى بضرب عنقك وإنما امرني بعد التسليم، فقال أو كنت فاعلا؟ فقال إي والله لو لم ينهنى لفعلت،

So, Khalid Bin Al-Waleed paused by his^-asws side, intending him (Abu Bakr) to greet (for finishing the Prayer). But he did not greet, and said, ‘O Khalid! Do not do what I had ordered you with! (and greeted) Peace be upon you, and Mercy of Allah^-azwj and His^-azwj Blessings’. So Amir Al-Momineen^-asws said: ‘What is this order which he had ordered you with, then prevented you before he greeted?’ He said, ‘He had ordered me with the striking of your^‑asws neck. But rather, he had ordered me (to do it) after the greeting’. So he^-asws said: ‘Or you would have done it?’ So he said, ‘Yes, by Allah^-azwj! Had he not prevented me, I would have done it’.

قال: فقام أمير المؤمنين ” ع ” فاخذ بمجامع ثوب خالد ثم ضرب به الحائط وقال لعمر: يابن صهاك والله لو لا عهد من رسول الله وكتاب من الله سبق لعلمت اينا اضعف جندا وأقل عددا.

The Imam^-asws said: ‘So Amir Al-Momineen^-asws stood up, seized the clothes of Khalid, then hit him at the wall, and said to Umar; ‘O son of Sahaak! By Allah^-azwj! Had I^-asws not taken an oath from Rasool-Allah^-saww, and had the Book of Allah^-azwj not been in front of me^-asws, you would have known where the weaker armies and the fewer numbers are’.^[32]

Umar Bin Abdul Aziz Returned Fadak to Descendants of Syeda^-asws

الخصال الطَّالَقَانِيُّ عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ أَبِي صَالِحٍ الْكِنَانِيِّ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ الْحِمَّانِيِّ عَنْ شَرِيكٍ عَنْ هِشَامِ بْنِ مُعَاذٍ قَالَ: كُنْتُ جَلِيساً لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ حَيْثُ دَخَلَ الْمَدِينَةَ فَأَمَرَ مُنَادِيَهُ فَنَادَى مَنْ كَانَتْ لَهُ مَظْلِمَةٌ أَوْ ظُلَامَةٌ فَلْيَأْتِ الْبَابَ فَأَتَى مُحَمَّدُ بْنُ عَلِيٍّ يَعْنِي الْبَاقِرَ ع فَدَخَلَ إِلَيْهِ مَوْلَاهُ مُزَاحِمٌ فَقَالَ إِنَّ مُحَمَّدَ بْنَ عَلِيٍّ بِالْبَابِ فَقَالَ لَهُ أَدْخِلْهُ يَا مُزَاحِمُ

(The book) ‘Al Khisaal’ of Talaqany – From Muhammad Bin Jareer Al Tabari, from Abu Salih Al Kinany, from Yahya Bin Abdul Hameed Al Himmany, from Shareek, from Hisham Bin Muaz who said,

‘I was a gatherer to Umar Bin Abdul Aziz when he entered Al-Medina. He ordered his caller to call out. He called out, ‘One who has any grievance for him or an injustice, then let him come to the door!’ Muhammad^-asws Bin Ali^-asws, meaning Al-Baqir^-asws came. His slave Muzahim entered to him and said, ‘Muhammad^-asws Bin Ali^-asws is at the door!’ He said, ‘Let him enter, O Muzahim’.

قَالَ فَدَخَلَ وَ عُمَرُ يَمْسَحُ عَيْنَيْهِ مِنَ الدُّمُوعِ فَقَالَ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ ع مَا أَبْكَاكَ يَا عُمَرُ فَقَالَ هِشَامٌ أَبْكَانِي كَذَا وَ كَذَا يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘He^-asws entered, and Umar wiped his eyes from the tears. Muhammad^‑asws Bin Ali^-asws said to him: ‘What makes you cry, O Umar?’ Hisham (Umar) said, ‘Such and such made me cry, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع يَا عُمَرُ إِنَّمَا الدُّنْيَا سُوقٌ مِنَ الْأَسْوَاقِ مِنْهَا خَرَجَ قَوْمٌ بِمَا يَنْفَعُهُمْ وَ مِنْهَا خَرَجُوا بِمَا يَضُرُّهُمْ وَ كَمْ مِنْ قَوْمٍ قَدْ غَرَّتْهُمْ بِمِثْلِ الَّذِي أَصْبَحْنَا فِيهِ حَتَّى أَتَاهُمُ الْمَوْتُ فَاسْتَوْعَبُوا فَخَرَجُوا مِنَ الدُّنْيَا مَلُومِينَ لِمَا لَمْ يَأْخُذُوا لِمَا أَحَبُّوا مِنَ الْآخِرَةِ عُدَّةً وَ لَا مِمَّا كَرِهُوا جُنَّةً-

Muhammad^-asws Bin Ali^-asws said: ‘O Umar! But rather, the world is a market from the markets. A people come out from it with what benefits them, and (others) come out from it with what is harmful to them. And how many people have been deceived with the likes of that which we have come to be in until the death comes to them. They get absorbed and exit from the world blame-worthy as they did not make preparation for that which they loved from the Hereafter, nor (did they take) a shield from what they did not like (from the Hereafter).

قَسَمَ مَا جَمَعُوا مَنْ لَا يَحْمَدُهُمْ وَ صَارُوا إِلَى مَنْ لَا يَعْذِرُهُمْ فَنَحْنُ وَ اللَّهِ مَحْقُوقُونَ أَنْ نَنْظُرَ إِلَى تِلْكَ الْأَعْمَالِ الَّتِي كُنَّا نَغْبِطُهُمْ بِهَا فَنُوَافِقَهُمْ فِيهَا وَ نَنْظُرَ إِلَى تِلْكَ الْأَعْمَالِ الَّتِي كُنَّا نَتَخَوَّفُ عَلَيْهِمْ مِنْهَا فَنَكُفَّ عَنْهَا

A portion what they amassed, the ones who did not praise them, and they came to the one who did not excuse them. By Allah^-azwj! We^-asws are justified in looking at those deeds which we were gratifying with, so we^-asws can pause them in it, and we^-asws looked at those deeds which we^-asws were frightening upon them from, so we^-asws can refrain from these.

فَاتَّقِ اللَّهَ وَ اجْعَلْ فِي قَلْبِكَ اثْنَتَيْنِ تَنْظُرُ الَّذِي تُحِبُّ أَنْ يَكُونَ مَعَكَ إِذَا قَدِمْتَ عَلَى رَبِّكَ فَقَدِّمْهُ بَيْنَ يَدَيْكَ وَ تَنْظُرُ الَّذِي تَكْرَهُهُ أَنْ يَكُونَ مَعَكَ إِذَا قَدِمْتَ عَلَى رَبِّكَ فَابْتَغِ بِهِ الْبَدَلَ

Fear Allah^-azwj and Make two to be in your heart looking at that which you love to be with you when you proceed to your Lord^-azwj, so send it forward in front of you, and you looked at that which you dislike from it being with you when you proceed to your Lord^-azwj, so seek the replacement with it.

وَ لَا تَذْهَبَنَّ إِلَى سِلْعَةٍ قَدْ بَارَتْ عَلَى مَنْ كَانَ قَبْلَكَ تَرْجُو أَنْ تَجُوزَ عَنْكَ وَ اتَّقِ اللَّهَ يَا عُمَرُ وَ افْتَحِ الْأَبْوَابَ وَ سَهِّلِ الْحِجَابَ وَ انْصُرِ الْمَظْلُومَ وَ رُدَّ الْمَظَالِمَ

And do not go to any commodity which has gone against the ones who were before you, hoping that it would pass from you, and fear Allah^-azwj, O Umar, and open the doors, and ease off the veils, and help the oppressed, and restore the grievances’.

ثُمَّ قَالَ ثَلَاثٌ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ الْإِيمَانَ بِاللَّهِ فَجَثَا عُمَرُ عَلَى رُكْبَتَيْهِ وَ قَالَ إِيهِ يَا أَهْلَ بَيْتِ النُّبُوَّةِ

Then he^-asws said: ‘Three (things), one who has these in him, would perfect the Eman with Allah^-azwj’. Umar knelt upon his knees and said, ‘Which, O People^-asws of the Household of the Prophet-hood?’

فَقَالَ نَعَمْ يَا عُمَرُ مَنْ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ‏ فِي الْبَاطِلِ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنَ الْحَقِّ وَ مَنْ إِذَا قَدَرَ لَمْ يَتَنَاوَلْ مَا لَيْسَ لَهُ

He^-asws said: ‘Yes, O Umar! One, when he is pleased, his pleasure would not enter him into the falsehood (sins), and when he is angered, his anger would not exit him from the truth, and one when he is able, does not take what isn’t for him’.

فَدَعَا عُمَرُ بِدَوَاةٍ وَ قِرْطَاسٍ وَ كَتَبَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ هَذَا مَا رَدَّ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ظُلَامَةَ مُحَمَّدِ بْنِ عَلِيٍّ ع فَدَكَ‏.

Umar called for the ink and paper and wrote, ‘In the Name of Allah^-azwj the Beneficent, the Merciful. This is what Umar Bin Abdul Aziz returns the Fadak, the grievance of Muhammad^‑asws Bin Ali^-asws’’.[33]

Haroon Rashid Plotted to Kill Imam Musa-e-Kazim^-asws for Fadak:

المناقب لابن شهرآشوب فِي كِتَابِ أَخْبَارِ الْخُلَفَاءِ أَنَّ هَارُونَ الرَّشِيدَ كَانَ يَقُولُ لِمُوسَى بْنِ جَعْفَرٍ خُذْ فَدَكاً حَتَّى أَرُدَّهَا إِلَيْكَ فَيَأْبَى حَتَّى أَلَحَّ عَلَيْهِ فَقَالَ ع لَا آخُذُهَا إِلَّا بِحُدُودِهَا قَالَ وَ مَا حُدُودُهَا قَالَ إِنْ حَدَّدْتُهَا لَمْ تَرُدَّهَا قَالَ بِحَقِّ جَدِّكَ إِلَّا فَعَلْتُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub in the book ‘Akhbar Al-Khulafa’a’ –

‘Haroun Al-Rasheed had said to Musa^-asws Bin Ja’far^-asws, ‘Take the (estate of) Fadak until I return it to you^-asws’. He^-asws refused until he insisted upon him^-asws. He^-asws said: ‘I^-asws shall not take it except with (all of) its boundaries. He said, ‘And what are its boundaries?’ He^-asws said: ‘If I^‑asws were to define its boundaries, you will not be returning it’. He said, ‘By the right of your^‑asws grandfather^-saww! I will do it!’

قَالَ أَمَّا الْحَدُّ الْأَوَّلُ فَعَدَنُ فَتَغَيَّرَ وَجْهُ الرَّشِيدِ وَ قَالَ إِيهاً قَالَ وَ الْحَدُّ الثَّانِي سَمَرْقَنْدُ فَارْبَدَّ وَجْهُهُ قَالَ وَ الْحَدُّ الثَّالِثُ إِفْرِيقِيَةُ فَاسْوَدَّ وَجْهُهُ وَ قَالَ هِيهِ قَالَ وَ الرَّابِعُ سِيفُ الْبَحْرِ مِمَّا يَلِي الْجُزُرَ وَ إِرْمِينِيَةُ

He^-asws said: ‘As for the first boundary, it is Aden’. The face of Al-Rasheed changed, and he said, ‘Yes’. He^-asws said: ‘And the second boundary is Samarqand’. His face puffed. He^-asws said: ‘And the third boundary is Africa’. His face darkened, and he said, ‘How far!’ He^-asws said: ‘The fourth is Sayf Al-Bahr, from what follows the islands and Armenia’.

قَالَ الرَّشِيدُ فَلَمْ يَبْقَ لَنَا شَيْ‏ءٌ فَتَحَوَّلَ إِلَى مَجْلِسِي قَالَ مُوسَى قَدْ أَعْلَمْتُكَ أَنَّنِي إِنْ حَدَّدْتُهَا لَمْ تَرُدَّهَا فَعِنْدَ ذَلِكَ عَزَمَ عَلَى قَتْلِهِ.

Al-Rasheed said, ‘But there would not remain anything for us. Transfer to my gathering’. Musa^-asws said: ‘I^-asws had told you that if I^-asws were to define its boundaries, you will not be returning it!’ During that, he plotted to kill him^-asws’’.[34]

APPENDIX I:Usman Rebukes Ayesha and Hafsa for claiming inheritance

فعثمان على ما كان عليه خير منهما. ولقد قال منذ أيام قولا رققت له وأعجبتني مقالته. بينما أنا قاعد عنده في بيته إذ أتته عائشة وحفصة تطلبان ميراثهما من ضياع رسول الله صلى الله عليه وآله وأمواله التي بيده، فقال: (لا والله ولا كرامة لكما ولا نعمت عنه ولكن أجيز شهادتكما على أنفسكما. فإنكما شهدتما عند أبويكما أنكما سمعتما من رسول الله صلى الله عليه وآله يقول: (النبي لا يورث، ما ترك فهو صدقة). ثم لقنتما أعرابيا جلفا يبول على عقبيه ويتطهر ببوله (مالك بن أوس بن الحدثان) فشهد معكما، ولم يكن في أصحاب رسول الله صلى الله عليه وآله من المهاجرين ولا من الأنصار أحد شهد بذلك غيركما وغير أعرابي.

As for Usman, he was better than the two of them. He said some words, days ago, that I^‑asws sympathised with and his speech pleased me^-asws. I^-asws was seated in his presence at his house when Aisha and Hafsa came over seeking their inheritance from the loss of the Messenger of Allah^-saww, and their wealth which was in his hands. He said, ‘No, by Allah^-azwj, there is no honour for the two of you, nor any enjoyment from it, but I have been permitted by the very testimonies that you two bore against yourselves. The two of you bore testified to your own two fathers that you two had heard the Messenger of Allah^-saww saying: ‘The Prophet^-saww does not bequeath, whatsoever that he^-saww leaves behind is charity’. Then the two of you teamed-up an uncouth Bedouin who was urinating like an animal and cleaning himself with his own urine (Malik Bin Aws Bin Al-Hadsaan), so he testified with the two of you. And there was none among the companions of the Messenger of Allah^-saww neither from the Emigrants nor from the Helpers who testified to that apart from the two of you and that Bedouin.

أما والله، ما أشك أنه قد كذب على رسول الله صلى الله عليه وآله وكذبتما عليه معه. ولكني أجيز شهادتكما على أنفسكما فاذهبا فلا حق لكما. فانصرفتا من عنده تلعنانه وتشتمانه. فقال: ارجعا، أليس قد شهدتما بذلك عند أبي بكر؟ قالتا: نعم. قال: فإن شهدتما بحق فلا حق لكما، وإن كنتما شهدتما بباطل فعليكما وعلى من أجاز شهادتكما على أهل هذا البيت لعنة الله والملائكة والناس أجمعين.

But, by Allah^-azwj, there is no doubt that he lied against the Messenger of Allah^-saww, and the two of you lied with him. But for me, I am permitted by the very testimonies of the two of you against your own selves, so go away, for there is no right for the two of you. So, the two of them left from his presence cursing and insulting him.

So he said, ‘Come back, did not the two of you testify that in the presence of Abu Bakr?’ They said, ‘Yes’. He said, ‘So if the two of you have testified by the truth, there is no right now for the two of you, and if the two of you have testified falsely, then upon the two of you, and the one who permitted your testimonies, are the Curses of Allah^-azwj and His^-azwj Angels, and all of the people’.

قال عليه السلام: ثم نظر إلي فتبسم ثم قال: يا أبا الحسن، أشفيتك منهما؟ قلت: نعم، والله وأبلغت وقلت حقا، فلا يرغم الله إلا آنافهما. فرققت لعثمان وعلمت أنه إنما أراد بذلك رضاي وأنه أقرب منهما رحما وأكف عنا منهما، ح وإن كان لا عذر له ولا حجة بتأميره علينا وادعائه حقنا.

He^-asws said: ‘Then he (Usman) looked at me^-asws, smiled, then said, ‘O Abu Al-Hassan^-asws, was I just with two of them?’ I said, ‘Yes, by Allah^-azwj, you have conveyed and spoken the truth. Allah^-azwj will humiliate the two of them’. I^-asws sympathised with Usman, and I^-asws knew that he only intended to please me^-asws by that, and he was similar to the two of them (Abu Bakr and Umar) in being unjust, and held back from us^-asws (our rights) more than the two of them, and it was not an excuse for him, nor an argument that he could construct against us^‑asws and his claim over our^-asws rights’. [35]

Third Caliph, Usman Bestowed Fadak to his son-in-law (Marwan):

See for example:

قطع عثمان فدك لمروان

Usman cut out Fadak for Marwan

عد ابن قتيبة في المعارف ص 84، وأبوالفدا في تاريخه 168: 1 ممانقم الناس علي عثمان قطعه فدک لمروان وهي صدقة رسول الله، فقال أبوالفدا: وأقطع مروان ابن الحکم فدک وهي صدقة رسول الله صلي الله عليه وسلم التي طلبتها فاطمة ميراثا

Ibn Quteyba counted in ‘Al-Ma’arif’ P 84, and Abu Al-Fida in his history P 168 V 1, ‘From what the people are cursing upon Usman is his cutting out Fadak for Marwan, and it is a charity of Rasool-Allah^-saww. Abu Al-Fida said, ‘And he cut out Fadak for Marwan Ibn Al-Hakam, and it is a charity of Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^-saww, which (Syeda) Fatima^‑asws had demanded it as her^-asws inheritance.

فروي أبوبکر عن رسول الله صلي الله عليه وسلم: نحن معاشر الانبياء لا نورث ماترکناه صدقه، ولم تزل فدک في يد مروان وبنية إلي أن تولي عمر بن عبد العزيز فانتزعها من أهله وردها صدقة

It is reported by Abu Bakr, from Rasool-Allah^-saww, may the Salawaat of Allah^-azwj and greetings be upon him^-saww, ‘We^-saww, community of Prophets^-as do not leave inheritance. Whatever we^‑as leave behind is charity’, and Fadak did not cease to be in the hand of Marwan and it’s structure up to the rule of Umar Bin Abdul Aziz. He snatched it from its people and returned it as charity’.

وأخرج البيهقي في السنن الکبري 301: 6 من طريق المغيرة حديثا في فدک وفيه: انها أقطعها مروان لما مضي عمرلسبيله.

And Al-Bayhaqi extracted it in ‘Al Sunan Al Kubra’, V 6 P 301, from a way of Al-Mugheira, a Hadeeth regarding Fadak, and in it is, ‘It was cut out for Marwan when Umar passed away on his way’.

فقال: قال الشيخ: إنما أقطع مروان فدکا في أيام عثمان بن عفان رضي الله عنه وکأنه تأول في ذلک ماروي عن رسول الله صلي الله عليه وسلم إذا أطعم الله نبيا طعمة فهي للذي يقوم من بعده،

He said, ‘The Sheikh said, ‘But rather Fadak was cut out for Marwan during the days of Usman Bin Affan, may Allah^-azwj be Pleased with him, and it is as if it is an interpretation regarding that is what is reported from Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^‑saww and greetings: ‘When Allah^-azwj Feeds food to a Prophet^-as, so it is for the one who would be standing from after him^-saww’.

وکان مستغنيا عنها بماله فجعلها لاقربائه ووصل بها رحمهم، وذهب آخرون إلي أن المراد بذلک التولية وقطع جريان الارث فيه، ثم تصرف في مصالح المسلمين کما کان أبوبکر وعمر رضي الله عنهما يفعلان.

And he was needless from it due to his wealth, so he made it to be for his relatives and connected (financially helped) his kindred with it. And others have viewed that the intent with that take-over was to cut off the flow of the inheritance regarding it. Then it was spent in the betterment of the Muslims just as it had been done by Abu Bakr and Umar, may Allah^-azwj be Pleased with them both.

وفي العقد الفريد 261: 2 في عد مانقم الناس علي عثمان: انه أقطع فدک مروان وهي صدقة لرسول الله صلي الله عليه وسلم وافتتح افريقية وأخذ خمسه فوهبه لمروان.

And in ‘Al Iqd’ of Al Fareed, V 2 P 261, regarding the count of what the people are cursing upon Usman, ‘He cut out Fadak for Marwan, and it is a charity of Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^-saww, and greetings, and he conquered Africa and seized it’s Khums and gifted it to Marwan.

وقال ابن الحديد في شرحه 67: 1: وأقطع عثمان مروان فدک، وقد کانت فاطمة عليهاالسلام طلبتها بعد وفاة أبيها صلوات الله عليه تارة بالميراث وتارة بالنحلة فدفعت عنها.

And Ibn Al-Hadeed said in his commentary V 1 P 67, ‘And Usman cut out Fadak for Marwan, and (Syeda) Fatima^-asws, may the greetings be upon her^-asws, had demanded it after the expiry of her^-asws father^-saww, may the Salawaat of Allah^-azwj be upon him^-saww, at times with the inheritance and at times with the donation. It was repelled from her^-asws’.

قال الاميني: أنالا أعرف کنه هذا الاقطاع وحقيقة هذا العمل فان فدک إن کان فئ للمسلمين؟ کما ادعاه أبوبکر، فما وجه تخصيصه بمروان؟

Al-Ameeni said, ‘I do not understand the essence of this cut-out and reality of this deed. If Fadak was a war booty for the Muslims just as Abu Bakr had claimed, so what is the reason for it being specialised for Marwan?

وإن کان ميراثا لآل رسول الله صلي الله عليه وآله؟ کمااحتجت له الصديقة الطاهرة في خطبتها، واحتج له أئمة الهدي من العترة الطاهرة وفي مقدمهم سيدهم أميرالمؤمنين عليه وعليهم السلام، فليس مروان منهم، ولا کان للخليفة فيه رفع ووضع.

And if it was an inheritance for the family of Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^-saww and his^-saww Progeny^-asws, just as was argued with by the truthful, the pure, in her^-asws address, and the Imams^-asws of guidance from the pure family have argued for it, and in their^-asws vanguard is Amir Al-Momineen^-asws, may the greetings be upon him^-asws and upon them^-asws, so Marwan isn’t from them^-asws, nor was there (any right) for the caliph in it to raise and drop.

وإن کان نحلة من رسول الله صلي الله عليه وآله لبضعته الطاهرة فاطمة المعصومة صلوات الله عليها؟ کماادعته وشهدلها أميرالمؤمنين وإبناها الامامان السبطان وام أيمن المشهود لها بالجنة فردت شهادتهم بمالا يرضي الله ولا رسوله،

And if it was a donation from Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^‑saww and his^-saww Progeny^-asws, to his^-saww ‘Part’, the Pure Fatima^-asws, the infallible, may the Salawaat of Allah^-azwj be upon her^-asws, just as she^-asws had claimed it and Amir Al-Momineen^-asws and her^‑asws two sons^-asws, the two Imams^-asws, the two grandsons^-asws had testified for her^-asws, and Umm Ayman, the one testified for as being with the Paradise, but their testimonies were rejected with what neither Allah^-azwj nor His^-azwj Rasool^-saww was Pleased with.

وإذاردت شهادة أهل آية التطهير فبأي شئ يعتمد؟ وعلي أي حجة يعول؟. إن دام هذا ولم يحدث به غير لم يبک ميت ولم يفرح بمولود

And when you reject the testimony of the people^-asws of the Verse of Purification, so which thing would you rely upon? And upon which would an argument be decided? If this was permanent and nothing new had occurred with it apart from that a deceased did not cry, and a new-born was not happy.

فإن کان فدک نحلة؟ فأي مساس بها مروان؟ وأي سلطة عليها لعثمان؟ حتي يقطعها لاحد.

If Fadak was a donation, then which connection does it have with Marwan? And which authority was there for Usman over it until he can cut it out for anyone?

ولقد تضاربت أعمال الخلفاء الثلاثة في أمر فدک فانتزعها أبوبکر من أهل البيت عليهم السلام، وردها عمر إليهم، وأقطعها عثمان لمروان، ثم کان فيها ما کان في أدوار المستحوذين علي الامر منذ عهد معاوية وهلم جرا

The actions of the three Caliphs have conflicted regarding the matter of Fadak. Abu Bakr snatched it from People^-asws of the Household, may the greetings be upon them, and Umar (Bin Abdul Aziz) returned it to them, and Usman cut it out for Marwan. Then it happened regarding it what happened in the times of the ones in control since the era of Muawiya and onwards.

فکانت تؤخذ وتعطي، ويفعلون بها مايفعلون بقضاء من الشهوات کما فصلناه في الجزء السابع ص 197 -195 ط 3 ولم يعمل برواية أبي بکر في عصر من العصور،

It was taken and given, and they did with it what they did, by a fulfilment of the personal desires, just as we had detailed it in V 7 P 195 – 197, 3^rd edition, it was not worked with the conduct of Abu Bakr in a time from the times.

فان صانعه الملا الحضور علي سماع ما رواه عن رسول الله صلي الله عليه وآله وحابوه وجاملوه؟ فقد أبطله من جاء بعده بأعمالهم وتقلباتهم فيها بأنحاء مختلفة.

So, if the assembly had done based upon what was reported from Rasool-Allah^-azwj, may the Salawaat of Allah^-azwj be upon him^-saww and his^-saww Progeny^-asws, and they loved him and complimented him? So, the ones who had come after him have invalidated their deeds and their fluctuations regarding it by various negations.

بل إن أبابکر نفسه أراد أن يبطل روايته باعطاء الصک للزهراء فاطمة غير أن ابن الخطاب منعه وخرق الکتاب کما مر في الجزء السابع عن السيرة الحلبية، وبذالک کله تعرف قيمة تلک الرواية ومقدار العمل عليها وقيمة هذا الاقطاع، وسيوافيک قول مولانا أميرالمؤمنين في قطائع عثمان.

But Abu Bakr himself had intended to invalidate his own conduct by giving the written agreement to Al-Zahra^-asws Fatima^-asws, apart from that Ibn Al-Khattab prevented him and tore up the agreement just as passed in the seventh volume about the conduct of Al-Halabiy, and by that, all of it, you can recognise the worth of that report and the acting upon it, and the worth of this cutting out (of Fadak for Marwan), and you will realise the words of our Master^‑asws Amir Al-Momineen^-asws, regarding the cuttings (of pieces of lands) by Usman.[36]

APPENDIX II: When was Khaybar conquered?

21- قب، المناقب لابن شهرآشوب‏ فُتِحَ خَيْبَرُ فِي الْمُحَرَّمِ سَنَةَ سَبْعٍ وَ لَمَّا رَأَتْ أَهْلُ خَيْبَرَ عَمَلَ عَلِيٍّ ع قَالَ ابْنُ أَبِي الْحُقَيْقِ لِلنَّبِيِّ ص انْزِلْ فَأُكَلِّمَكَ قَالَ نَعَمْ فَنَزَلَ وَ صَالَحَ النَّبِيَّ ص عَلَى حَقْنِ دِمَاءِ مَنْ فِي حُصُونِهِمْ وَ يَخْرُجُونَ مِنْهَا بِثَوْبٍ وَاحِدٍ

(From the book) ‘Al-Manaqib’ of Ibn Shehr Ashub – ‘Khaybar was conquered during Al-Muharram of the year seven (7 A.H.), and when the people saw the deed of Ali^-asws, Ibn Abu Al-Huqeyq said to the Prophet^-saww: ‘Descend so I can speak to you^-saww’. He^-saww said: ‘Yes’. He^-saww descended and the Prophet^-saww reconciled upon the saving of blood of the ones in their fortresses and they would be coming out from it with one set of clothes.

فَلَمَّا سَمِعَ أَهْلُ فَدَكٍ قِصَّتَهُمْ بَعَثُوا مُحَيَّصَةَ بْنَ مَسْعُودٍ إِلَى النَّبِيِّ ص يَسْأَلُونَهُ أَنْ يَسْتُرَهُمْ بِأَثْوَابٍ فَلَمَّا نَزَلُوا سَأَلُوا النَّبِيَّ ص أَنْ يُعَامِلَهُمُ الْأَمْوَالَ عَلَى النِّصْفِ فَصَالَحَهُمْ عَلَى ذَلِكَ وَ كَذَلِكَ فَعَلَ بِأَهْلِ خَيْبَرَ.

When the people Fadak heard their story, they sent Muhaysa Bin Masoud to the Prophet^-saww asking him^-saww to cover them with the clothes. When they descended they asked the Prophet^‑saww to employ them for the wealth upon the half. He^-saww reconciled with them upon that, and like that he^-saww dealt with the people of Khaybar’’.[37]

APPENDIX III: The Victory of Khaybar and taking over of Fadak

1- و بإسناده عن ليث بن أبي سليم عن أبي جعفر محمد بن علي ع قال حدثني جابر بن عبد الله‏ أن عليا ع حمل الباب يوم خيبر حتى صعد المسلمون عليه فاقتحموها ففتحوها و أنه حرك بعد ذلك فلم يحمله أربعون رجلا..

By his chain from Lays Bin Abu Saleem, from Abu Ja’far Muhammad Bin Ali^-asws having said: ‘It is narrated to me^-asws by Jabir Bin Abdullah that Ali^-asws carried the door on the day of Khaybar until the Muslims climbed upon it and broke it and opened it, and it had to be moved after that, but forty men could not carry it’’.

قال و روي من وجه آخر عن جابر ثم اجتمع عليه سبعون رجلا فكان جهدهم أن أعادوا الباب.

He said, ‘And it is reported from another aspect from Jabir, ‘The seventy men gathered upon it, and they had struggled to return the door’.

وَ بِإِسْنَادِهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى‏ قَالَ كَانَ عَلِيٌّ ع يَلْبَسُ فِي الْحَرِّ وَ الشِّتَاءِ الْقَبَاءَ الْمَحْشُوَّ الثَّخِينَ وَ مَا يُبَالِي الْحَرَّ فَأَتَانِي أَصْحَابِي فَقَالُوا إِنَّا رَأَيْنَا مِنْ أَمِيرِ الْمُؤْمِنِينَ شَيْئاً فَهَلْ رَأَيْتَ قُلْتُ وَ مَا هُوَ قَالُوا رَأَيْنَاهُ يَخْرُجُ عَلَيْنَا فِي الْحَرِّ الشَّدِيدِ فِي الْقَبَاءِ الْمَحْشُوِّ الثَّخِينِ وَ مَا يُبَالِي الْحَرَّ وَ يَخْرُجُ عَلَيْنَا فِي الْبَرْدِ الشَّدِيدِ فِي الثَّوْبَيْنِ الْخَفِيفَيْنِ وَ مَا يُبَالِي الْبَرْدَ فَهَلْ سَمِعْتَ فِي ذَلِكَ شَيْئاً فَقُلْتُ لَا

And by his chain from Abdul Rahman Bin Abu Layli who said, ‘Ali^-asws wore the thick stuffed coat in the heat and the winter and did not care of the heat. My companions came to me and said, ‘We see a thing from Ami Al-Momineen^-asws, so have you seen it?’ I said, ‘And what is it?’ They said, ‘We see him^-asws coming out to us in the severe heat in the thick stuffed coat and does not care of the heat, and he^-asws comes out to us in the severe cold in two light clothes and does not care of the cold. Have you heard anything regarding that?’ I said, ‘No’.

فَقَالُوا فَسَلْ لَنَا أَبَاكَ عَنْ ذَلِكَ فَإِنَّهُ يَسْمُرُ مَعَهُ فَسَأَلْتُهُ فَقَالَ مَا سَمِعْتُ فِي ذَلِكَ شَيْئاً فَدَخَلَ عَلَى عَلِيٍّ ع فَسَمَرَ مَعَهُ فَسَأَلَهُ عَنْ ذَلِكَ

They said, ‘Ask your father about that for us, for he often speaks with him in the evening with him^-asws’. So, I asked him and he said, ‘I have not heard anything regarding that’. He went to Ali^-asws and held an evening chat with him^-asws and asked him^-asws about that.

فَقَالَ أَ وَ مَا شَهِدْتَ مَعَنَا خَيْبَرَ قُلْتُ بَلَى قَالَ أَ وَ مَا رَأَيْتَ رَسُولَ اللَّهِ ص حِينَ دَعَا أَبَا بَكْرٍ فَعَقَدَ لَهُ ثُمَّ بَعَثَهُ إِلَى الْقَوْمِ فَانْطَلَقَ فَلَقِيَ الْقَوْمَ ثُمَّ جَاءَ بِالنَّاسِ وَ قَدْ هُزِمُوا فَقَالَ بَلَى

He^-asws said: ‘Or did you not witness Khaybar with us?’ I said, ‘Yes’. He^-asws said: ‘Or did you not see Rasool-Allah^-saww when he^-saww called Abu Bakr and equipped for him then sent him to the people. He went and met the people (in battle), then came back with the people and he had been defeated?’ He said, ‘Yes’.

قَالَ ثُمَّ بَعَثَ إِلَى عُمَرَ فَعَقَدَ لَهُ ثُمَّ بَعَثَهُ إِلَى الْقَوْمِ فَانْطَلَقَ فَلَقِيَ الْقَوْمَ فَقَاتَلَهُمْ ثُمَّ رَجَعَ وَ قَدْ هُزِمَ

He^-asws said: ‘Then he^-saww sent to Umar and equipped for him, then sent him to the people. He went and met the people and fought them, then he returned and he had been defeated.

فَقَالَ رَسُولُ اللَّهِ ص لَأُعْطِيَنَّ الرَّايَةَ الْيَوْمَ رَجُلًا يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ يَفْتَحُ اللَّهُ عَلَى يَدَيْهِ كَرَّاراً غَيْرَ فَرَّارٍ فَدَعَانِي فَأَعْطَانِي الرَّايَةَ ثُمَّ قَالَ اللَّهُمَّ اكْفِهِ الْحَرَّ وَ الْبَرْدَ فَمَا وَجَدْتُ بَعْدَ ذَلِكَ حَرّاً وَ لَا بَرْداً.

Rasool-Allah^-saww said: ‘Today I^-saww will give the flag to a man who loves Allah^-azwj and His^‑azwj Rasool^-saww, and Allah^-azwj and His^-azwj Rasool^-saww love him^-asws. Allah^-azwj will Grant victory upon his^-asws hands, he^-asws being an attacker not a fleer’. So he^-saww called me^-asws and gave me^‑asws the flag, then said: ‘O Allah^-azwj! Suffice him^-asws of the heat and the cold’. Thus, I^-asws neither find any heat nor any cold after that’’.

– و هذا كله منقول من كتاب دلائل النبوة للإمام أبي بكر البيهقي‏.

And this, all of it is copied from the book ‘Dalail Al-Nabuwwah’ of the (Shafie) imam Abu Bakr Al-Bayhaqi.

ثُمَّ لَمْ يَزَلْ رَسُولُ اللَّهِ ص يَفْتَحُ الْحُصُونَ حِصْناً فَحِصْناً وَ يَحُوزُ الْأَمْوَالَ حَتَّى انْتَهَوْا إِلَى حِصْنِ الْوَطِيحِ وَ السَّلَالِمِ وَ كَانَ آخِرَ حُصُونِ خَيْبَرَ افْتَتَحَ وَ حَاصَرَهُمْ رَسُولُ اللَّهِ بِضْعَ عَشَرَ لَيْلَةً.

Then Rasool-Allah^-saww did not cease to conquer the fortress after fortress and possess the wealth until they ended up to the fortresses of Al-Wateeh and Al-Salalim, and they were the last of the fortresses of Khaybar. Rasool-Allah^-saww conquered and besieged them in about ten nights.

قَالَ ابْنُ إِسْحَاقَ وَ لَمَّا افْتُتِحَ الْقَمُوصُ حِصْنُ ابْنُ أَبِي الْحُقَيْقِ أُتِيَ رَسُولُ اللَّهِ ص بِصَفِيَّةَ بِنْتِ‏ حُيَيِّ بْنِ أَخْطَبَ وَ بِأُخْرَى مَعَهَا فَمَرَّ بِهِمَا بِلَالٌ وَ هُوَ الَّذِي جَاءَ بِهِمَا عَلَى قَتْلَى مِنْ قَتْلَى الْيَهُودِ فَلَمَّا رَأَتْهُمُ الَّتِي مَعَهَا صَفِيَّةُ صَاحَتْ وَ صَكَّتْ وَجْهَهَا وَ حَثَتِ التُّرَابَ عَلَى رَأْسِهَا فَلَمَّا رَآهَا رَسُولُ اللَّهِ ص قَالَ أَعْزِبُوا عَنِّي هَذِهِ الشَّيْطَانَةَ وَ أَمَرَ بِصَفِيَّةَ فَحِيزَتْ خَلْفَهُ وَ أَلْقَى عَلَيْهَا رِدَاءَهُ فَعَرَفَ الْمُسْلِمُونَ أَنَّهُ قَدِ اصْطَفَاهَا لِنَفْسِهِ

Ibn Is’haq said, ‘And when ‘Al-Qamous’, fortress of Ibn Abu Al-Huqeyq was opened, he came to Rasool-Allah^-saww with Safiya Bint Huyay Bin Akhtab and another one with her. Bilal passed by them and he is the one whom came with them to the killed ones from the killed ones of the Jews. When the one with Safiya saw them, she shouted and struck her face and poured the soil upon her head. When Rasool-Allah^-saww saw her he^-saww said: ‘Distance her from me^‑saww, this one is a Satan^-la’, and he^-saww instructed with Safiya to be behind him^-saww and cast his^-saww cloak upon her, so the Muslims realised that he^-saww had chosen her for himself^‑saww.

وَ قَالَ ص لِبِلَالٍ لَمَّا رَأَى مِنْ تِلْكَ الْيَهُودِيَّةِ مَا رَأَى أَ نُزِعَتْ مِنْكَ الرَّحْمَةُ يَا بِلَالُ حَيْثُ تَمُرُّ بِامْرَأَتَيْنِ عَلَى قَتْلَى رِجَالِهِمَا.

And he^-saww said to Bilal when he^-saww saw from that Jewess what he^-saww saw: ‘Is the mercy snatched away from you, O Bilal, when you passed two women whose men were killed?’

وَ كَانَتْ صَفِيَّةُ قَدْ رَأَتْ فِي الْمَنَامِ وَ هِيَ عَرُوسٌ بِكِنَانَةَ بْنِ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ‏ أَنَّ قَمَراً وَقَعَ فِي حَجْرِهَا فَعَرَضَتْ رُؤْيَاهَا عَلَى زَوْجِهَا فَقَالَ مَا هَذَا إِلَّا أَنَّكَ تَتَمَنَّيْنَ مَلِكَ الْحِجَازِ مُحَمَّداً وَ لَطَمَ عَلَى وَجْهِهَا لَطْمَةً اخْضَرَّتْ عَيْنُهَا مِنْهَا فَأَتَى بِهَا رَسُولَ اللَّهِ ص وَ بِهَا أَثَرٌ مِنْهَا فَسَأَلَهَا رَسُولُ اللَّهِ ص مَا هُوَ فَأَخْبَرَتْهُ.

And Safiya had seen in the dream and she was a bride with Kanana Bin Al-Rabie Bin Abu Al-Huqyeq, that a moon had fallen in her lap. So, she presented her dream to her husband and he said, ‘This is not except you are wishing for king of Al-Hijaz Muhammad^-saww’, and she slapped her face with such a slap her eye turned green from it. He came with her to Rasool-Allah^-saww and with her was the effect from it. Rasool-Allah^-saww asked her: ‘What is it?’ She informed him^-saww’.

وَ أَرْسَلَ ابْنُ أَبِي الْحُقَيْقِ إِلَى رَسُولِ اللَّهِ ص انْزِلْ لِأُكَلِّمَكَ‏ قَالَ نَعَمْ فَنَزَلَ وَ صَالَحَ رَسُولَ اللَّهِ ص عَلَى حَقْنِ دِمَاءِ مَنْ فِي حُصُونِهِمْ مِنَ الْمُقَاتِلَةِ وَ تَرَكَ الذُّرِّيَّةَ لَهُمْ وَ يَخْرُجُونَ مِنْ خَيْبَرَ وَ أَرْضِهَا بِذَرَارِيِّهِمْ وَ يُخَلُّونَ بَيْنَ رَسُولِ اللَّهِ ص وَ بَيْنَ مَا كَانَ لَهُمْ مِنْ مَالٍ وَ أَرْضٍ وَ عَلَى الصَّفْرَاءِ وَ الْبَيْضَاءِ وَ الْكُرَاعِ وَ عَلَى الْحَلْقَةِ وَ عَلَى الْبَزِّ إِلَّا ثوب‏ [ثَوْباً] عَلَى ظَهْرِ إِنْسَانٍ

And he^-saww send Ibn Abu Al-Huqeyq to Rasool-Allah^-saww, ‘Descend so I can speak to you^‑saww’. He^-saww said: ‘Yes’. He^-saww descended, and he reconciled with Rasool-Allah^-saww upon saving the blood of the ones in their fortress from the fighters and leaving their offspring of their, and they would exit from Khaybar and its land with their offspring and vacate between Rasool-Allah^-saww and whatever was for them from the wealth, and land, and upon the yellow (gold) and the white (silver), and the horses and mules, and upon the weapons and upon the clothes, except the cloth upon the back of the person.

وَ قَالَ رَسُولُ اللَّهِ ص وَ بَرِئَتْ مِنْكُمْ ذِمَّةُ اللَّهِ وَ ذِمَّةُ رَسُولِهِ إِنْ كَتَمْتُمُونِي شَيْئاً فَصَالَحُوهُ عَلَى ذَلِكَ فَلَمَّا سَمِعَ بِهِمْ أَهْلُ فَدَكَ قَدْ صَنَعُوا مَا صَنَعُوا بَعَثُوا إِلَى رَسُولِ اللَّهِ ص يَسْأَلُونَهُ أَنْ يُسَيِّرَهُمْ‏ وَ يَحْقُنَ دِمَاءَهُمْ وَ يُخَلُّونَ بَيْنَهُ وَ بَيْنَ الْأَمْوَالِ فَفَعَلَ وَ كَانَ مِمَّنْ مَشَى بَيْنَ رَسُولِ اللَّهِ ص وَ بَيْنَهُمْ فِي ذَلِكَ مُحَيَّصَةُ بْنُ مَسْعُودٍ أَحَدُ بَنِي حَارِثَةَ

And Rasool-Allah^-saww said: ‘And I^-saww am free from you of the responsibility of Allah^‑azwj and responsibility of His^-azwj Rasool^-saww. If you are concealing anything from me^-saww, the reconcile upon that’. When the people of Fadak heard of what they had done what they had done, they sent a message to Rasool-Allah^-saww asking him^-saww to expel them and save their blood and they would vacate between him^-saww and wealth. He^-saww did so. And from the ones who walked between Rasool-Allah^-saww and them during that was Muheysa Bin Masoud, one of the clan of Haris.

فَلَمَّا نَزَلَ أَهْلُ خَيْبَرَ عَلَى ذَلِكَ سَأَلُوا رَسُولَ اللَّهِ ص أَنْ يُعَامِلَهُمُ الْأَمْوَالَ عَلَى النِّصْفِ وَ قَالُوا نَحْنُ أَعْلَمُ بِهَا مِنْكُمْ وَ أَعْمَرُ لَهَا فَصَالَحَهُمْ رَسُولُ اللَّهِ عَلَى النِّصْفِ عَلَى أَنَّا إِذَا شِئْنَا أَنْ نُخْرِجَكُمْ أَخْرَجْنَاكُمْ وَ صَالَحَهُ أَهْلُ فَدَكَ عَلَى مِثْلِ ذَلِكَ فَكَانَتْ أَمْوَالُ خَيْبَرَ فَيْئاً بَيْنَ الْمُسْلِمِينَ وَ كَانَتْ فَدَكُ خَالِصَةً لِرَسُولِ اللَّهِ ص لِأَنَّهُمْ لَمْ يُوجِفُوا عَلَيْهَا بِخَيْلٍ وَ لَا رِكَابٍ.

When the people of Khaybar descended upon that, they asked Rasool-Allah^-saww that he makes them work upon the hand, and they said, ‘We are more knowing with it than you all are, and working for it’. Rasool-Allah^-saww reconciled them upon the half, upon: ‘Whenever we so desire we can expel you’, and the people of Fadak reconciled upon the like of that. So, the wealth of Khaybar was (distributed) booty between the Muslims, and Fadak in particular was for Rasool-Allah^-saww because they did not attack upon it, neither by horses nor riders.

وَ لَمَّا اطْمَأَنَّ رَسُولُ اللَّهِ ص أَهْدَتْ لَهُ زَيْنَبُ بِنْتُ الْحَارِثِ بْنِ سَلَّامِ بْنِ مِشْكَمٍ وَ هِيَ ابْنَةُ أَخِي مَرْحَبٍ شَاةً مَصْلِيَّةً وَ قَدْ سَأَلَتْ أَيُّ عُضْوٍ مِنَ الشَّاةِ أَحَبُّ إِلَى رَسُولِ اللَّهِ ص فَقِيلَ لَهَا الذِّرَاعُ فَأَكْثَرَتْ فِيهَا السَّمَّ وَ سَمَّتْ‏ سَائِرَ الشَّاةِ ثُمَّ جَاءَتْ بِهَا فَلَمَّا وَضَعَتْهَا بَيْنَ يَدَيْهِ تَنَاوَلَ الذِّرَاعَ فَأَخَذَهَا فَلَاكَ مِنْهَا مَضْغَةً وَ انْتَهَشَ‏ مِنْهَا وَ مَعَهُ بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُورٍ فَتَنَاوَلَ عَظْماً فَانْتَهَشَ مِنْهُ‏

And when Rasool-Allah^-saww was assured, Zainab Bin Al-Haris Bin Sallam Bin Mishkam, and she was a daughter of a brother of Marhab, gifted a grilled sheep to him^-saww, and she had asked, ‘Which part of the sheep is most beloved to Rasool-Allah^-saww?’ It was said to her, ‘The forearm’. So, she put a lot of poison in it, and poisoned the rest of the sheep, then came with it. When she placed it in front of him^-saww, he^-saww giving the forearm. He^-saww took it, chewed a piece from it and bit from it, and with him^-saww was Bishr Bin Al-Bara’a Bin Marour. He^‑saww gave him a piece and he bit from it.

فَقَالَ رَسُولُ اللَّهِ ص ارْفَعُوا أَيْدِيَكُمْ فَإِنَّ كَتِفَ هَذِهِ الشَّاةِ تُخْبِرُنِي أَنَّهَا مَسْمُومَةٌ فَدَعَاهَا فَاعْتَرَفَتْ فَقَالَ مَا حَمَلَكِ عَلَى ذَلِكِ فَقَالَتْ بَلَغْتَ مِنْ قَوْمِي مَا لَمْ يَخْفَ عَلَيْكَ فَقُلْتُ إِنْ كَانَ نَبِيّاً فَسَيُخْبَرُ وَ إِنْ كَانَ مَلِكاً اسْتَرَحْتُ مِنْهُ فَتَجَاوَزَ عَنْهَا رَسُولُ اللَّهِ ص وَ مَاتَ بِشْرُ بْنُ الْبَرَاءِ مِنْ أَكَلْتِهِ الَّتِي أَكَلَ

Rasool-Allah^-saww said: ‘Raise your hands, for a shoulder of this sheep, I^-saww am informed it is poisoned. He^-saww called her and she acknowledged. He^-saww said: ‘What carried you upon that?’ She said, ‘It reached me from my people what is not hidden to you^-saww, so I said, ‘If he^‑saww was a Prophet^-saww, he^-saww would be informed, and if he^-saww was a king, I would be at rest from him^-saww’. Rasool-Allah^-saww overlooked from her, and Bishr Bin Al-Bara’a died from his food, which he ate.

قَالَ وَ دَخَلَتْ أُمُّ بِشْرِ بْنِ الْبَرَاءِ عَلَى رَسُولِ اللَّهِ ص تَعُودُهُ فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ فَقَالَ ص يَا أُمَّ بِشْرٍ مَا زَالَتْ أُكْلَةُ خَيْبَرَ الَّتِي أَكَلْتُ بِخَيْبَرَ مَعَ ابْنِكَ تُعَاوِدُنِي فَهَذَا أَوَانُ قُطِعَتْ‏ أَبْهَرِي فَكَانَ‏ الْمُسْلِمُونَ يَرَوْنَ أَنَّ رَسُولَ اللَّهِ ص مَاتَ شَهِيداً مَعَ مَا أَكْرَمَهُ اللَّهُ بِهِ مِنَ النُّبُوَّةِ.

He said, ‘And mother of Bishr Bin Al-Bara’a entered to see Rasool-Allah^-saww to console him^‑saww during his^-saww illness in which he^-saww passed away. He^-saww said: ‘O Umm Bishr! (The effects of) of what I^-saww ate at Khaybar which I^-saww ate at Khaybar with your son has not ceased to return to me^-asws. The time has come for my^-saww aorta (my breading) to be cut’. The Muslim are viewing that Rasool-Allah^-saww passed away as a martyr along with what Allah^‑azwj had Honoured him^-saww with of the Prophet-hood.

و قال الجزري في النهاية في حديث خيبر لَأُعْطِيَنَّ الرَّايَةَ غَداً رَجُلًا يُحِبُّهُ اللَّهُ وَ رَسُولُهُ وَ يُحِبُّ اللَّهَ وَ رَسُولَهُ يَفْتَحُ اللَّهُ عَلَى يَدَيْهِ.

And Al-Jazry said in (the book) ‘Al-Nihaya’ in a Hadeeth of Khaybar, ‘I^-saww will give the flag tomorrow morning to a man who loves Allah^-azwj and His^-azwj Rasool^-saww, and Allah^-azwj and His^‑azwj Rasool^-saww love him^-asws. Allah^-azwj will Grant victory upon his^-asws hands’.

فبات الناس يدوكون تلك‏ الليلة أي يخوضون و يموجون فيمن يدفعها إليه يقال وقع الناس في دوكة أي خوض و اختلاط

The people spent that night in anticipation, i.e., discussing and tossing and turning regarding the one he^-saww would be handing it over to. And it is said, ‘The people fell into anticipation, i.e., discussion and mingling’.

و قال النهس أخذ اللحم بأطراف الأسنان و النهش الأخذ بجميعها.

And Al-Naha said, ‘He^-saww took the meat by the ends of the teeth and spat out the taken in its entirety’.

و روي عن مجمع بن حارثة الأنصاري و كان أحد القراء قال شهدنا الحديبية مع رسول الله ص فلما انصرفنا عنها إذا الناس يهزون الأباعر فقال بعض الناس لبعض ما بال الناس قالوا أوحي إلى رسول الله ص فخرجنا نوجف فوجدنا النبي ص واقفا على راحلته عند كراع الغميم

And it is reported from Mama’a Bin Haris Al-Ansari, and he was one of the reciters. He said, ‘We attended Al-hudaybiya with Rasool-Allah^-saww. When we left from it, there the people were agitating the camels. Some of the people said to others, ‘What is the matter with the people?’ They said, ‘It has been Revealed to Rasool-Allah^-saww’. We went out and found the Prophet^-saww standing by his^-saww ride at Kara’a Al-Ghameem.

فلما اجتمع الناس عليه قرأ إِنَّا فَتَحْنا لَكَ فَتْحاً مُبِيناً السورة فقال عمر أ فتح هو يا رسول الله قال نعم فقال و الذي نفسي بيده إنه لفتح فقسمت خيبر على أهل الحديبية لم يدخل فيها أحد إلا من شهدها.

When the people gathered to him^-saww, he^-saww recited: Surely, We Opened for you a clear victory [48:1], the Chapter. Umar said, ‘Is it a victory, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul, it is surely a victory’. (The booty of) Khaybar was distributed upon the people of Al-hudaybiya, no one (else) was included in it except the ones who had attended it.[38]

APPENDIX IV: Why had so many Jews Settled in Khaybar and near Madina?

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ أَبِي بَصِيرٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Al-Nazar Bin Suweyd, from Zur’at Bin Muhammad, from Abu Baseer,

عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَقَالَ كَانَتِ الْيَهُودُ تَجِدُ فِي كُتُبِهَا أَنَّ مُهَاجَرَ مُحَمَّدٍ (صلى الله عليه وآله) مَا بَيْنَ عَيْرٍ وَ أُحُدٍ فَخَرَجُوا يَطْلُبُونَ الْمَوْضِعَ فَمَرُّوا بِجَبَلٍ يُسَمَّى حَدَاداً فَقَالُوا حَدَادٌ وَ أُحُدٌ سَوَاءٌ فَتَفَرَّقُوا عِنْدَهُ فَنَزَلَ بَعْضُهُمْ بِتَيْمَاءَ وَ بَعْضُهُمْ بِفَدَكَ وَ بَعْضُهُمْ بِخَيْبَرَ

From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: and they had been from before praying for victory over those who disbelieved [2:89]. He^-asws said: ‘The Jews had found in their Book that Muhammad^-saww would emigrate between Ayr and Ohad, so they went out to look for these places. They passed by a mountain called Hadaad, so they said, ‘Hadaad and Ohad are one and the same’. So they dispersed at that. Some of them settled at Tayma and some of them at Fadak, and some of them at Khaybar’.

فَاشْتَاقَ الَّذِينَ بِتَيْمَاءَ إِلَى بَعْضِ إِخْوَانِهِمْ فَمَرَّ بِهِمْ أَعْرَابِيٌّ مِنْ قَيْسٍ فَتَكَارَوْا مِنْهُ وَ قَالَ لَهُمْ أَمُرُّ بِكُمْ مَا بَيْنَ عَيْرٍ وَ أُحُدٍ فَقَالُوا لَهُ إِذَا مَرَرْتَ بِهِمَا فَآذِنَّا بِهِمَا فَلَمَّا تَوَسَّطَ بِهِمْ أَرْضَ الْمَدِينَةِ قَالَ لَهُمْ ذَاكَ عَيْرٌ وَ هَذَا أُحُدٌ فَنَزَلُوا عَنْ ظَهْرِ إِبِلِهِ وَ قَالُوا قَدْ أَصَبْنَا بُغْيَتَنَا فَلَا حَاجَةَ لَنَا فِي إِبِلِكَ فَاذْهَبْ حَيْثُ شِئْتَ وَ كَتَبُوا إِلَى إِخْوَانِهِمُ الَّذِينَ بِفَدَكَ وَ خَيْبَرَ أَنَّا قَدْ أَصَبْنَا الْمَوْضِعَ فَهَلُمُّوا إِلَيْنَا فَكَتَبُوا إِلَيْهِمْ أَنَّا قَدِ اسْتَقَرَّتْ بِنَا الدَّارُ وَ اتَّخَذْنَا الْأَمْوَالَ وَ مَا أَقْرَبَنَا مِنْكُمْ فَإِذَا كَانَ ذَلِكَ فَمَا أَسْرَعَنَا إِلَيْكُمْ

The ones who were at Tayma longed to be with some of their brothers. A Bedouin from Qays, passed by them so they hired (a camel) from him and he said to them, ‘I shall pass with you in between Ayr and Ohad’. They said to him, ‘When you pass by these two, point these two places out to us. So when he was in the middle of the land of Al-Medina, he said to them, ‘That is Ayr and this is Ohad’. So they descended from the backs of his camels and said, ‘We have reached where we wanted to be, therefore we do not have any need for your camels, and so you can go to wherever you like’. And they wrote to their brothers who were at Fadak and Khaybar, ‘We have got to the place so come to us’. They wrote back to them, ‘We have settled in the houses and acquired assets, and there is no one closer to us than you are. So when that event transpires, we would quickly come to you’.

فَاتَّخَذُوا بِأَرْضِ الْمَدِينَةِ الْأَمْوَالَ فَلَمَّا كَثُرَتْ أَمْوَالُهُمْ بَلَغَ تُبَّعَ فَغَزَاهُمْ فَتَحَصَّنُوا مِنْهُ فَحَاصَرَهُمْ وَ كَانُوا يَرِقُّونَ لِضُعَفَاءِ أَصْحَابِ تُبَّعٍ فَيُلْقُونَ إِلَيْهِمْ بِاللَّيْلِ التَّمْرَ وَ الشَّعِيرَ فَبَلَغَ ذَلِكَ تُبَّعَ فَرَقَّ لَهُمْ وَ آمَنَهُمْ فَنَزَلُوا إِلَيْهِ فَقَالَ لَهُمْ إِنِّي قَدِ اسْتَطَبْتُ بِلَادَكُمْ وَ لَا أَرَانِي إِلَّا مُقِيماً فِيكُمْ فَقَالُوا لَهُ إِنَّهُ لَيْسَ ذَاكَ لَكَ إِنَّهَا مُهَاجَرُ نَبِيٍّ وَ لَيْسَ ذَلِكَ لِأَحَدٍ حَتَّى يَكُونَ ذَلِكَ فَقَالَ لَهُمْ إِنِّي مُخَلِّفٌ فِيكُمْ مِنْ أُسْرَتِي مَنْ إِذَا كَانَ ذَلِكَ سَاعَدَهُ وَ نَصَرَهُ

They acquired assets in the land of Al-Medina. When their wealth increased, it (news) reached Tubba (a king) and he (the king) attacked them. They fortified themselves from him, so he surrounded them. They felt sympathetic towards the weak ones of Tubba and they would throw the dates and the barley towards them at night. So (the news of) that reached Tubba, and he sympathised with them and granted them amnesty. They came down to him. He said to them, ‘I have come to like your city and would like to reside among you’. So they said to him, ‘It is not for you to dwell in that place, for a Prophet^-saww would be emigrating and that is not for anyone until that happens’. He said to them, ‘I will leave behind among you members of my family, so when that happens, they would support him^-saww and help him^‑saww’.

فَخَلَّفَ حَيَّيْنِ الْأَوْسَ وَ الْخَزْرَجَ فَلَمَّا كَثُرُوا بِهَا كَانُوا يَتَنَاوَلُونَ أَمْوَالَ الْيَهُودِ وَ كَانَتِ الْيَهُودُ تَقُولُ لَهُمْ أَمَا لَوْ قَدْ بُعِثَ مُحَمَّدٌ لَيُخْرِجَنَّكُمْ مِنْ دِيَارِنَا وَ أَمْوَالِنَا فَلَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً (صلى الله عليه وآله) آمَنَتْ بِهِ الْأَنْصَارُ وَ كَفَرَتْ بِهِ الْيَهُودُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ.

So he left behind two tribes, Al-Aws and Al-Khazraj. So when they multiplied, they used to take the wealth of the Jews and the Jews used to say to them, ‘But, when Muhammad^-saww is Sent, he^-saww would take you all out from our houses and our wealth’. So when Allah^‑azwj Mighty and Majestic Sent Muhammad^-saww, the Helpers believed in him^-saww, but the Jews denied him^-saww, and these are the Words of Allah^-azwj Mighty and Majestic: and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. Therefore, the Curse of Allah is upon the unbelievers [2:89]’.[39]

APPENDIX V:Hostility Against Ahl Al-Bayt^-asws after Rasool Allah^-saww[40]

أَقُولُ، وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ بِرِوَايَةِ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْهُ عَنْ سَلْمَانَ وَ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالا تُوُفِّيَ رَسُولُ اللَّهِ ص يَوْمَ تُوُفِّيَ فَلَمْ يُوضَعْ فِي حُفْرَتِهِ حَتَّى نَكَثَ النَّاسُ وَ ارْتَدُّوا وَ أَجْمَعُوا عَلَى الْخِلَافِ وَ اشْتَغَلَ عَلِيٌّ ع بِرَسُولِ اللَّهِ ص حَتَّى فَرَغَ مِنْ غُسْلِهِ وَ تَكْفِينِهِ وَ تَحْنِيطِهِ وَ وَضْعِهِ فِي حُفْرَتِهِ

I (Majlisi) am saying, ‘I found in the book of Suleym Bin Qays Al Hilaly, by a report of Aban Bin Abu Ayyash, from him,

‘From Salman^-ra and Abdullah Bin Al-Abbas who both said, ‘When Rasool-Allah^-saww expired on the day he^-saww expired. He^-saww had not even been placed in his^-saww grave until the people had broken the allegiances and had reneged, and they united upon the opposition, and Ali^‑asws was pre-occupied with Rasool-Allah^-saww until he^-asws was free from washing him^-saww, and enshrouding him^-saww, and embalming him^-asws, and placing him^-saww in his^-saww grave.

ثُمَّ أَقْبَلَ عَلَى تَأْلِيفِ الْقُرْآنِ وَ شُغِلَ عَنْهُمْ بِوَصِيَّةِ رَسُولِ اللَّهِ ص فَقَالَ عُمَرُ لِأَبِي بَكْرٍ يَا هَذَا إِنَّ النَّاسَ أَجْمَعِينَ قَدْ بَايَعُوكَ مَا خَلَا هَذَا الرَّجُلَ وَ أَهْلَ بَيْتِهِ فَابْعَثْ إِلَيْهِ

Then he^-asws turned to compiling the Quran and pre-occupied away from them with the bequest of Rasool-Allah^-saww. Umar said to Abu Bakr, ‘O you! The people gathered and pledged allegiance to you apart from this man and his^-asws family members, so send someone to him^‑asws!’

فَبَعَثَ إِلَيْهِ ابْنَ عَمٍّ لِعُمَرَ يُقَالُ لَهُ قُنْفُذٌ فَقَالَ لَهُ يَا قُنْفُذُ انْطَلِقْ إِلَى عَلِيٍّ فَقُلْ لَهُ أَجِبْ خَلِيفَةَ رَسُولِ اللَّهِ فَبَعَثَا مِرَاراً وَ أَبَى عَلِيٌّ ع أَنْ يَأْتِيَهُمْ فَوَثَبَ عُمَرُ غَضْبَانَ وَ نَادَى خَالِدَ بْنَ الْوَلِيدِ وَ قُنْفُذاً فَأَمَرَهُمَا أَنْ يَحْمِلَا حَطَباً وَ نَاراً ثُمَّ أَقْبَلَ حَتَّى انْتَهَى إِلَى بَابِ عَلِيٍّ وَ فَاطِمَةَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا

So he (Abu Bakr) sent a son of an uncle of Umar called Qunfuz. He said to him, ‘O Qunfuz! Go to Ali^-asws and say to him, ‘Answer the caliph of Rasool-Allah^-saww!’ He sent repeatedly and Ali^‑asws kept refusing to go to them. Umar leapt up angrily and called Khalid Bin Al-Waleed and Qunfuz and instructed them to carry firewood and fire. Then he came until he ended to the door of Ali^-asws and Fatima^-asws, may the Salawaat of Allah^-azwj be upon them^-asws.

وَ فَاطِمَةُ قَاعِدَةٌ خَلْفَ الْبَابِ قَدْ عَصَبَتْ رَأْسَهَا وَ نَحِلَ جِسْمُهَا فِي وَفَاةِ رَسُولِ اللَّهِ ص فَأَقْبَلَ عُمَرُ حَتَّى ضَرَبَ الْبَابَ ثُمَّ نَادَى يَا ابْنَ أَبِي طَالِبٍ افْتَحِ الْبَابَ فَقَالَ فَاطِمَةُ يَا عُمَرُ مَا لَنَا وَ لَكَ لَا تَدَعُنَا وَ مَا نَحْنُ فِيهِ

And (Syeda) Fatima^-asws was seated behind the door having bandaged her^-asws head, and her^‑asws body had thinned because of the expiry of Rasool-Allah^-saww. Umar came until he struck the door, then called out, ‘O son^-asws of Abu Talib^-asws, open the door!’ Fatima^-asws said: ‘O Umar! What is the matter you are not leaving us and what (grief) we are in?’

قَالَ افْتَحِي الْبَابَ وَ إِلَّا أَحْرَقْنَا عَلَيْكُمْ فَقَالَتْ يَا عُمَرُ أَ مَا تَتَّقِي اللَّهَ عَزَّ وَ جَلَّ تَدْخُلُ عَلَى بَيْتِي وَ تَهْجُمُ عَلَى دَارِي فَأَبَى أَنْ يَنْصَرِفَ

He said, ‘Open the door or else I will burn it down upon you^-asws all!’ She^-asws said: ‘O Umar! Are you not fearing Allah^-azwj Mighty and Majestic entering into my^-asws house and crowding at my^-asws house?’ But he refused to leave.

ثُمَّ دَعَا عُمَرُ بِالنَّارِ فَأَضْرَمَهَا فِي الْبَابِ فَأَحْرَقَ الْبَابَ ثُمَّ دَفَعَهُ عُمَرُ فَاسْتَقْبَلَتْهُ فَاطِمَةُ ع وَ صَاحَتْ يَا أَبَتَاهْ يَا رَسُولَ اللَّهِ فَرَفَعَ السَّيْفَ وَ هُوَ فِي غِمْدِهِ فَوَجَأَ بِهِ جَنْبَهَا فَصَرَخَتْ فَرَفَعَ السَّوْطَ فَضَرَبَ بِهِ ذِرَاعَهَا فَصَاحَتْ يَا أَبَتَاهْ‏

Then Umar called for the fire and ignited it in the door. The door burned. Then Umar pushed it. Fatima^-asws faced him and shouted: ‘O father^-saww! O Rasool-Allah^-saww!’ He raised the sword, and it was in its sheath, and pained her^-asws side with it. She^-asws shrieked. He raised the whip and struck her^-asws forearm with it. She^-asws shouted: ‘O father^-saww!’

فَوَثَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَأَخَذَ بَتَلَابِيبِ عُمَرَ ثُمَّ هَزَّهُ فَصَرَعَهُ وَ وَجَأَ أَنْفَهُ وَ رَقَبَتَهُ وَ هَمَّ بِقَتْلِهِ فَذَكَرَ قَوْلَ رَسُولِ اللَّهِ ص وَ مَا أَوْصَاهُ بِهِ مِنَ الصَّبْرِ وَ الطَّاعَةِ فَقَالَ وَ الَّذِي كَرَّمَ مُحَمَّداً بِالنُّبُوَّةِ يَا ابْنَ صُهَاكَ‏ لَوْ لا كِتابٌ مِنَ اللَّهِ سَبَقَ‏ لَعَلِمْتَ أَنَّكَ لَا تَدْخُلُ بَيْتِي

Ali^-asws Bin Abu Talib^-asws leapt and grabbed the lapel of Umar, then shook him, wrestling him to the ground and pained his neck, and rode upon him, and thought of killing him. Then he^‑asws remembered the words of Rasool-Allah^-saww and what he^-saww had bequeathed him^-asws with of the patience and the obedience. He^-asws said: ’By the One^-azwj Who Honoured Muhammad^‑saww with the Prophet^-saww, O son of Suhhak! Had the Writing from Allah^-azwj not preceded, you would have known you cannot enter my^-asws house!’

فَأَرْسَلَ عُمَرُ يَسْتَغِيثُ فَأَقْبَلَ النَّاسُ حَتَّى دَخَلُوا الدَّارَ فَكَاثَرُوهُ وَ أَلْقَوْا فِي عُنُقِهِ حَبْلًا فَحَالَتْ بَيْنَهُمْ وَ بَيْنَهُ فَاطِمَةُ عِنْدَ بَابِ الْبَيْتِ فَضَرَبَهَا قُنْفُذٌ الْمَلْعُونُ بِالسَّوْطِ فَمَاتَتْ حِينَ مَاتَتْ وَ إِنَّ فِي عَضُدِهَا كَمِثْلِ الدُّمْلُجِ مِنْ ضَرْبَتِهِ لَعَنَهُ اللَّهُ

Umar cried out for help, and the people came until they entered the house. They outnumbered him^-asws and threw a rope in his^-asws neck. So, (Syeda) Fatima^-asws formed a barrier between them and him^-asws at the door of the house. Qunfuz the Accursed hit her^‑asws with the whip. She^-asws died when she^-asws died, and in her^-asws forearm was like the dark swelling from his strike. May Allah^-azwj Curse him!

فَأَلْجَأَهَا إِلَى عِضَادَةِ بَيْتِهَا وَ دَفَعَهَا فَكَسَرَ ضِلْعَهَا مِنْ جَنْبِهَا فَأَلْقَتْ جَنِيناً مِنْ بَطْنِهَا فَلَمْ تَزَلْ صَاحِبَةَ فِرَاشٍ حَتَّى مَاتَتْ صَلَّى اللَّهُ عَلَيْهَا مِنْ ذَلِكَ شَهِيدَةً

He made her^-asws shelter to the door frame of her^-asws house and he pushed her and broke her^‑asws ribs of her^-asws side of the belly. She^-asws did not cease to be bed-ridden until she^‑asws passed away, may the Salawaat of Allah^-azwj be upon her, being martyred from that.

وَ سَاقَ الْحَدِيثَ الطَّوِيلَ فِي الدَّاهِيَةِ الْعُظْمَى وَ الْمُصِيبَةِ الْكُبْرَى إِلَى أَنْ قَالَ ابْنُ عَبَّاسٍ ثُمَّ إِنَّ فَاطِمَةَ ع بَلَغَهَا أَنَّ أَبَا بَكْرٍ قَبَضَ فَدَكاً فَخَرَجَتْ فِي نِسَاءِ بَنِي هَاشِمٍ حَتَّى دَخَلَتْ عَلَى أَبِي بَكْرٍ فَقَالَتْ يَا أَبَا بَكْرٍ تُرِيدُ أَنْ تَأْخُذَ مِنِّي أَرْضاً جَعَلَهَا لِي رَسُولُ اللَّهِ ص

And he (the narrator) continued the lengthy Hadeeth regarding the mighty suffering and the great calamity up to Ibn Abbas said, ‘Then it reached Fatima^-asws that Abu Bakr had seized (estate of) Fadak. She^-asws came out among women of the clan of Hashim^-as until she^‑asws entered to see Abu Bakr. She^-asws said: ‘O Abu Bakr! You want to seize a land from me^‑asws Rasool-Allah^-saww had made it to be for me^-asws?’

فَدَعَا أَبُو بَكْرٍ بِدَوَاةٍ لِيَكْتُبَ بِهِ لَهَا فَدَخَلَ عُمَرُ فَقَالَ يَا خَلِيفَةَ رَسُولِ اللَّهِ لَا تَكْتُبْ لَهَا حَتَّى تُقِيمَ الْبَيِّنَةَ بِمَا تَدَّعِي

Abu Bakr called for ink to write it for her^-asws. Umar entered and said, ‘O caliph of Rasool-Allah^‑saww! Do not write it for her^-asws until she^-asws establishes the proof of what she^‑asws is claiming for!’

فَقَالَتْ فَاطِمَةُ ع عَلِيٌّ وَ أُمُّ أَيْمَنَ يَشْهَدَانِ بِذَلِكَ فَقَالَ عُمَرُ لَا تُقْبَلُ شَهَادَةُ امْرَأَةٍ أَعْجَمِيَّةٍ لَا تُفْصِحُ وَ أَمَّا عَلِيٌّ فَيَجُرُّ النَّارَ إِلَى قُرْصَتِهِ

(Syeda) Fatima^-asws said: ‘Ali^-asws and Umm Ayman are two witnesses of that’. Umar said, ‘The testimony of a non-Arab woman, not eloquent, is not acceptable, and as for Ali^-asws, he^‑asws pulls the fire to its disc (metaphor)’.

فَرَجَعَتْ فَاطِمَةُ مُغْتَاظَةً فَمَرِضَتْ وَ كَانَ عَلِيٌّ يُصَلِّي فِي الْمَسْجِدِ الصَّلَوَاتِ الْخَمْسَ فَلَمَّا صَلَّى قَالَ لَهُ أَبُو بَكْرٍ وَ عُمَرُ كَيْفَ بِنْتُ رَسُولِ اللَّهِ إِلَى أَنْ ثَقُلَتْ فَسَأَلَا عَنْهَا وَ قَالا قَدْ كَانَ بَيْنَنَا وَ بَيْنَهَا مَا قَدْ عَلِمْتَ فَإِنْ رَأَيْتَ أَنْ تَأْذَنَ لَنَا لِنَعْتَذِرَ إِلَيْهَا مِنْ ذَنْبِنَا

(Syeda) Fatima^-asws returned offended and she^-asws fell ill, and Ali^-asws was playing the five (daily) Salats in the Masjid. When he^-asws had prayed, Abu Bakr and Umar said to him^-asws, ‘How is the daughter^-asws of Rasool-Allah^-saww until she^-asws is ill?’ They asked about her^-asws and said, ‘There has happened between us and her^-asws what you^-asws have known, so if you^-asws see fit, then get permission for us^-asws to apologise to her^-asws from our sin’.

قَالَ ذَاكَ إِلَيْكُمَا فَقَامَا فَجَلَسَا بِالْبَابِ وَ دَخَلَ عَلِيٌّ ع عَلَى فَاطِمَةَ ع فَقَالَ لَهَا أَيَّتُهَا الْحُرَّةُ فُلَانٌ وَ فُلَانٌ بِالْبَابِ يُرِيدَانِ أَنْ يُسَلِّمَا عَلَيْكِ فَمَا تُرِيدِينَ قَالَتِ الْبَيْتُ بَيْتُكَ وَ الْحُرَّةُ زَوْجَتُكَ افْعَلْ مَا تَشَاءُ

He^-asws said: ‘That is up to you both!’ They stood up and sat by the door, and Ali^-asws entered to see (Syeda) Fatima^-asws. He^-asws said to her^-asws: ‘O you^-asws Hourie! So and so, and so and so are at the door wanting to greet unto you^-asws, so what do you^-asws want?’ She^-asws said: ‘The house is your^-asws house and the Hourie is your^-asws wife. Do whatever you^-asws so desire to’.

فَقَالَ سُدِّي قِنَاعَكِ فَسَدَّتْ قِنَاعَهَا وَ حَوَّلَتْ وَجْهَهَا إِلَى الْحَائِطِ فَدَخَلَا وَ سَلَّمَا وَ قَالا ارْضَيْ عَنَّا رَضِيَ اللَّهُ عَنْكِ فَقَالَتْ مَا دَعَا إِلَى هَذَا فَقَالا اعْتَرَفْنَا بِالْإِسَاءَةِ وَ رَجَوْنَا أَنْ تَعْفِي عَنَّا

He^-asws said: ‘Cover with your^-asws veil’. She^-asws covered with her^-asws veil and turn around her^‑asws face towards the wall. They both entered and greeted, and said, ‘Be pleased from us, may Allah^-azwj be Pleased from you^-asws’. She^-asws said: ‘What called you to do this?’ They said, ‘We are acknowledging with the injustice and we hope that you^-asws will pardon us’.

فَقَالَتْ إِنْ كُنْتُمَا صَادِقَيْنِ فَأَخْبِرَانِي عَمَّا أَسْأَلُكُمَا عَنْهُ فَإِنِّي لَا أَسْأَلُكُمَا عَنْ أَمْرٍ إِلَّا وَ أَنَا عَارِفَةٌ بِأَنَّكُمَا تَعْلَمَانِهِ فَإِنْ صَدَقْتُمَا عَلِمْتُ أَنَّكُمَا صَادِقَانِ فِي مَجِيئِكُمَا قَالا سَلِي عَمَّا بَدَا لَكِ

She^-asws said: ‘If you are truthful, then inform me^-asws about what I^-asws am asking you both about, and I^-asws will not be asking you about any matter except and I^-asws know that you both know it. If you speak the truth, then I^-asws will know that you are truthful in your coming’. They said, ‘As about whatever comes to you^-asws’.

قَالَتْ نَشَدْتُكُمَا بِاللَّهِ هَلْ سَمِعْتُمَا رَسُولَ اللَّهِ ص يَقُولُ فَاطِمَةُ بَضْعَةٌ مِنِّي فَمَنْ آذَاهَا فَقَدْ آذَانِي قَالا نَعَمْ

She^-asws said: ‘I^-asws adjure you both with Allah^-azwj! Have you heard Rasool-Allah^-saww saying: ‘Fatima^-asws is a part of me^-saww, the one who hurts her^-asws so he has hurt me^-saww’?’ They said, ‘Yes’.

فَرَفَعَتْ يَدَهَا إِلَى السَّمَاءِ فَقَالَتِ اللَّهُمَّ إِنَّهُمَا قَدْ آذَيَانِي فَأَنَا أَشْكُوهُمَا إِلَيْكَ وَ إِلَى رَسُولِكَ لَا وَ اللَّهِ لَا أَرْضَى عَنْكُمَا أَبَداً حَتَّى أَلْقَى أَبِي رَسُولَ اللَّهِ ص وَ أُخْبِرَهُ بِمَا صَنَعْتُمَا فَيَكُونَ هُوَ الْحَاكِمَ فِيكُمَا

She^-asws raised her^-asws hand towards the sky, and she^-asws said: ‘O Allah^-azwj! They have both hurt me^-asws, and I^-asws hereby complain about them to You^-azwj and to Your^-azwj Rasool^-saww! No, by Allah^-azwj! I^-asws will not be pleased with you two, ever, until I^-asws meet my^-asws father^‑saww Rasool-Allah^-saww and inform him^-saww with what you two have done, so he^-saww become the judge regarding you both!’

قَالَ فَعِنْدَ ذَلِكَ دَعَا أَبُو بَكْرٍ بِالْوَيْلِ وَ الثُّبُورِ وَ جَزِعَ جَزَعاً شَدِيداً فَقَالَ عُمَرُ تَجْزَعُ يَا خَلِيفَةَ رَسُولِ اللَّهِ مِنْ قَوْلِ امْرَأَةٍ

He (the narrator) said, ‘During that, Abu Bakr called for the doom and the ruination (upon himself) and panicked with a severe panic. Umar said, ‘Are you panicking, O caliph of Rasool-Allah^-saww, from the word of a woman?’

قَالَ فَبَقِيَتْ فَاطِمَةُ ع بَعْدَ وَفَاةِ أَبِيهَا ع أَرْبَعِينَ لَيْلَةً فَلَمَّا اشْتَدَّ بِهَا الْأَمْرُ دَعَتْ عَلِيّاً ع وَ قَالَتْ يَا ابْنَ عَمِّ مَا أَرَانِي إِلَّا لِمَا بِي وَ أَنَا أُوصِيكَ أَنْ تَتَزَوَّجَ بِأُمَامَةَ بِنْتِ أُخْتِي زَيْنَبَ تَكُونُ لِوُلْدِي مِثْلِي وَ

He (the narrator) said, ‘(Syeda) Fatima^-asws remained alive after the expiry of her^-asws father^‑saww for forty nights. When the matter (illness) intensified with her^-asws, she^-asws called Ali^-asws and said: ‘O son^-asws of uncle^-as! I^-asws do not see except at what (illness) there is with me^-asws, and I^‑asws hereby bequeath you^-asws to get married to Umamah daughter of my^-asws sister^-as Zainab^‑as. She^-as will become like me^-asws to my^-asws children.

اتَّخِذْ لِي نَعْشاً فَإِنِّي رَأَيْتُ الْمَلَائِكَةَ يَصِفُونَهُ لِي وَ أَنْ لَا يَشْهَدَ أَحَدٌ مِنْ أَعْدَاءِ اللَّهِ جِنَازَتِي وَ لَا دَفْنِي وَ لَا الصَّلَاةَ عَلَيَّ

And take a casket for me^-asws, for I^-asws have seen the Angels describing it to me^-asws. And no one from the enemies of Allah^-azwj should attend my^-asws funeral, nor my^-asws burial, nor the Salat upon me^-asws’.

قَالَ ابْنُ عَبَّاسٍ فَقُبِضَتْ فَاطِمَةُ ع مِنْ يَوْمِهَا فَارْتَجَّتِ الْمَدِينَةُ بِالْبُكَاءِ مِنَ الرِّجَالِ وَ النِّسَاءِ وَ دَهِشَ النَّاسُ كَيَوْمٍ قُبِضَ فِيهِ رَسُولُ اللَّهِ ص

Ibn Abbas said, ‘(Syeda) Fatima^-asws passed away from her^-asws day, and Al-Medina shook with the crying, from the men and the women, and the people were stunned like the day Rasool-Allah^-saww had passed away in.

فَأَقْبَلَ أَبُو بَكْرٍ وَ عُمَرُ يُعَزِّيَانِ عَلِيّاً ع وَ يَقُولَانِ لَهُ يَا أَبَا الْحَسَنِ لَا تَسْبِقْنَا بِالصَّلَاةِ عَلَى ابْنَةِ رَسُولِ اللَّهِ

Abu Bakr and Umar came to console Ali^-asws and said to him^-asws, ‘O Abu Al-Hassan^-asws! Do not precede us with the Salat upon the daughter of Rasool-Allah^-saww!’

فَلَمَّا كَانَ اللَّيْلُ دَعَا عَلِيٌّ ع الْعَبَّاسَ وَ الْفَضْلَ وَ الْمِقْدَادَ وَ سَلْمَانَ وَ أَبَا ذَرٍّ وَ عَمَّاراً فَقَدَّمَ الْعَبَّاسَ فَصَلَّى عَلَيْهَا وَ دَفَنُوهَا

When it was the night, Ali^-asws called Al-Abbas, and Al-Fazl, and Al-Miqdad^-ra, and Salman^-ra, and Abu Dharr^-ra, and Ammar^-ra. Al-Abbas went ahead and prayed Salat upon her^-asws and they buried her^-asws.

فَلَمَّا أَصْبَحَ النَّاسُ أَقْبَلَ أَبُو بَكْرٍ وَ عُمَرُ وَ النَّاسُ يُرِيدُونَ الصَّلَاةَ عَلَى فَاطِمَةَ ع فَقَالَ الْمِقْدَادُ قَدْ دَفَنَّا فَاطِمَةَ الْبَارِحَةَ فَالْتَفَتَ عُمَرُ إِلَى أَبِي بَكْرٍ فَقَالَ لَمْ أَقُلْ لَكَ إِنَّهُمْ سَيَفْعَلُونَ قَالَ الْعَبَّاسُ إِنَّهَا أَوْصَتْ أَنْ لَا تُصَلِّيَا عَلَيْهَا

When the people woke up in the morning, Abu Bakr and Umar and the people came wanting (to pray) the Salat upon Fatima^-asws. Al-Miqdad^-ra said, ‘We have buried Fatima^-asws last night!’ Umar turned to Abu Bakr and said, ‘Did I not say to you they would be doing so?’ Al-Abbas said, ‘She^-asws had bequeathed that you two should not pray Salat upon her^-asws’.

فَقَالَ عُمَرُ لَا تَتْرُكُونَ يَا بَنِي هَاشِمٍ حَسَدَكُمُ الْقَدِيمَ لَنَا أَبَداً إِنَّ هَذِهِ الضَّغَائِنَ الَّتِي فِي صُدُورِكُمْ لَنْ تَذْهَبَ وَ اللَّهِ لَقَدْ هَمَمْتُ أَنْ أَنْبُشَهَا فَأُصَلِّيَ عَلَيْهَا

Umar said, ‘O clan of Hashim^-as! You will not be leaving your ancient envy towards us, ever! These are the grudges which in your chests will never go away. By Allah^-azwj! I am thinking of exhuming her^-asws and praying Salat upon her^-asws!’

فَقَالَ عَلِيٌّ ع وَ اللَّهِ لَوْ رُمْتَ ذَاكَ يَا ابْنَ صُهَاكَ لَا رَجَعَتْ‏ إِلَيْكَ يَمِينُكَ لَئِنْ سَلَلْتُ سَيَفِي لَا غَمَدْتُهُ دُونَ إِزْهَاقِ نَفْسِكَ

Ali^-asws said: ‘By Allah^-azwj, O Ibn Suhhak! If you were to do that, your right hand will not even (be able to) return to you! If I^-asws unsheathe my^-asws sword, I^-asws will not sheath it without taking your soul!’

فَانْكَسَرَ عُمَرُ وَ سَكَتَ وَ عَلِمَ أَنَّ عَلِيّاً ع إِذَا حَلَفَ صَدَقَ ثُمَّ قَالَ عَلِيٌّ ع يَا عُمَرُ أَ لَسْتَ الَّذِي هَمَّ بِكَ رَسُولُ اللَّهِ ص وَ أَرْسَلَ إِلَيَّ فَجِئْتُ مُتَقَلِّداً سَيْفِي ثُمَّ أَقْبَلْتُ نَحْوَكَ لِأَقْتُلَكَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ فَلا تَعْجَلْ عَلَيْهِمْ إِنَّما نَعُدُّ لَهُمْ عَدًّا.

Umar was broken and was silent, and he knew that whenever Ali^-asws swears, he^-asws is truthful. Then Ali^-asws said: ‘O Umar! Aren’t you the one whom Rasool-Allah^-saww had thought of killing, and he^-saww had sent a message to me^-asws, so I^-asws came collared with my^-asws sword, then I^‑asws came towards you to kill you, but Allah^-azwj Mighty and Majestic Revealed: ‘Therefore, do not be hasty against them, but rather We only Number out a number to them [19:84]’’.[41]

A conspiracy to kill Amir-ul-Momineen^-asws

مؤامرة قتل أمير المؤمنين عليه السلام

فلما أن كان الليل أرسلا إلى خالد بن الوليد فقالا: إنا نريد أن نسر إليك أمرا ونحملكه لثقتنا بك. فقال: احملاني على ما شئتما، فإني طوع أيديكما. فقالا له: (إنه لا ينفعنا ما نحن فيه من الملك والسلطان ما دام علي حيا أما سمعت ما قال لنا وما استقبلنا به؟ ونحن لا نأمنه أن يدعو في السر فيستجيب له قوم فيناهضنا فإنه أشجع العرب، وقد ارتكبنا منه ما رأيت وغلبناه على ملك ابن عمه ولا حق لنا فيه، وانتزعنا فدك من امرأته. فإذا صليت بالناس صلاة الغداة فقم إلى جنبه وليكن سيفك معك، فإذا صليت وسلمت فاضرب عنقه)

When it was night time, they both (Abu Bakr and Umar) went to Khalid Bin Waleed. They said, ‘We want to issue a secret command to you, and trust that you will be steadfast with it’. He said, ‘Burden me with whatsoever you like, for I am obedient at your hands’. They said to him, ‘This (Caliphate) is of no benefit to us, what we have regarding it, from the kingdom and the Sultanate, so long as Ali^-asws is still alive. Did you hear what he^-asws said to us and what he^-asws had replied back out to us? And we do not feel secure for he^-asws might call in secret, so the people would respond to him^-asws and he^-asws will confront us since he^-asws is the bravest of the Arabs. And we have committed from it what you have seen, and have overcome the kingdom of the son^-as of his^-saww uncle^-as whilst we had no rights with regards to it, and we confiscated Fadak from his^-asws wife^-asws. So when you Pray the Morning Prayer with the people, stand beside him^-asws and have your sword with you, and when I send the salutations in the Prayer, strike his^-asws neck’.

قال علي عليه السلام: فصلى خالد بن الوليد بجنبي متقلدا السيف. فقام أبو بكر في الصلاة وجعل يؤامر نفسه وندم وأسقط في يده حتى كادت الشمس أن تطلع ثم قال – قبل أن يسلم -: (لا تفعل ما أمرتك) ثم سلم فقلت لخالد: وما ذاك؟ قال: كان قد أمرني – إذا سلم – أن أضرب عنقك قلت: أو كنت فاعلا؟ قال: إي وربي إذا لفعلت

Ali^-asws said: ‘Khalid Prayed by my^-asws side wearing the sword. Abu Bakr stood up during the Prayer, and regretted to himself, and was silent with his hands until the sun almost rose. Then he said (to Khalid) – before he sent salutation: ‘Do not do what I had ordered you to’. Then he sent salutations. I^-asws said to Khalid: ‘And what was that about?’ He said, ‘He had ordered me – when he sends salutations – that I should strike your^-asws neck’. I^-asws said: ‘Would you have done it?’ He said, ‘Yes, and by my Lord^-azwj, I would have done it’.

Speech of Amir-ul-Momineen^-asws about the innovations and Fadak

كلام أمير المؤمنين عليه السلام عن بدع أبي بكر وعمر وعثمان

ثم أقبل عليه السلام بوجهه على ناس من أهل بيته وشيعته فقال: والله لقد عملت الأئمة قبلي بأمور عظيمة خالفت فيها رسول الله صلى الله عليه وآله متعمدين، لو حملت الناس على تركها وتحويلها عن موضعها إلى ما كانت تجري عليه على عهد رسول الله صلى الله عليه وآله لتفرق عني جندي، حتى لا يبقى في عسكري غيري وقليل من شيعتي الذين إنما عرفوا فضلي وإمامتي من كتاب الله وسنة نبيه لا من غيرهما

Then he^-asws turned his face towards the people of his^-asws Household and his^-asws Shiites and said: ‘By Allah^-azwj, the leaders before me^-asws performed great matters in which they opposed the Messenger of Allah^-saww deliberately. If I^-asws were to get the people to leave these and convert these back to what they used to be in the era of the Messenger of Allah^-saww, my army would disperse from me^-asws to the extent that there will not remain in my soldiers anyone apart from myself^-asws and a few from my^-asws Shiites who have recognised my^-asws status and my^-asws Imamate (Divine Authority) from the Book of Allah^-azwj and the Sunnah of His^‑azwj Prophet^-saww, not from other than these two.

أرأيتم لو أمرت بمقام إبراهيم عليه السلام فرددته إلى المكان الذي وضعه فيه رسول الله صلى الله عليه وآله، ورددت فدك إلى ورثة فاطمة عليها السلام، ورددت صاع رسول الله صلى الله عليه وآله ومده إلى ما كان، وأمضيت قطائع أقطعها رسول الله صلى الله عليه وآله لأهلها ورددت دار جعفر بن أبي طالب إلى ورثته وهدمتها من المسجد، ورددت قضايا من قضى من كان قبلي بجور، ورددت ما قسم من أرض خيبر، ومحوت ديوان الأعطية وأعطيت كما كان يعطي رسول الله (ص). (صلى الله عليه وآله ولم أجعله دولة بين الأغنياء، وسبيت ذراري بني تغلب، وأمرت الناس أن لا يجمعوا في شهر رمضان إلا في فريضة، لنادى بعض الناس من أهل العسكر – ممن يقاتل معي -: (يا أهل الإسلام) وقالوا: (غيرت سنة عمر، نهيتنا أن نصلي في شهر رمضان تطوعا) حتى خفت أن يثوروا في ناحية عسكري.

Do you all see that if I^-asws ordered to have the Maqaam-e-Ibrahim^-as returned back to the place where the Messenger of Allah^-saww had placed it before (after conquering Mecca), and returned the Fadak to the inheritors of (Syeda) Fatima^-asws, and returned to the ‘Sa’a’ of the Messenger of Allah^-saww and his^-saww ‘Mudd’ to what it was, and cut-off (the benefits) from those that the Messenger of Allah^-saww had cut-it off from, and return the house of Ja’far^-as Bin Abu Talib^-as to his^-as inheritors while removing it from the Masjid^[42], and reject the judgements for the ones who were judged unfairly, and return what was wrongly taken the land of Khaybar, and erase the register of gifts and gift it in accordance with what was gifted by the Messenger of Allah^-saww.

And I^-asws do not make it to be between the rich, and captivate the children of the Clan of Taghlub, and order the people to not gather in the Month of Ramadhan except for the obligatory Prayers^[43], some of the people from the army – from those that fought alongside me^-asws – will call out, ‘O people of Islam, he^-asws has altered the Sunnah of Umar and is preventing us from ‘voluntary’ Praying in the Month of Ramadhan’ to the extent that I^‑asws fear that there will be a revolt in my^-asws army.

بؤسي لما لقيت من هذه الأمة بعد نبيها من الفرقة وطاعة أئمة الضلال والدعاة إلى النار. ولم أعط سهم ذوي القربى منهم إلا لمن أمر الله بإعطائه الذين قال الله: (إن كنتم آمنتم بالله وما أنزلنا على عبدنا يوم الفرقان يوم التقى الجمعان)، فنحن الذين عنى الله بذي القربى واليتامى والمساكين وابن السبيل، كل هؤلاء منا خاصة لأنه لم يجعل لنا في سهم الصدقة نصيبا وأكرم الله نبيه صلى الله عليه وآله وأكرمنا أن يطعمنا أوساخ أيدي الناس.

I^-asws am at despair (feeling sad) from what had been met by this community after its Prophet^‑saww from its sects and its obedience to the imams (leaders) of misguidance and the callers to the Fire. And I^-asws will not give to those near relatives from among them except for the ones whom Allah^-azwj has Ordered to be given for whom He^-azwj has Said “[8:41] if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things”, for we^-asws are the ones whom Allah^-azwj has Meant by ‘the near relatives and the orphans and the poor and the travellers’, all those are for us^-asws exclusively, because He^-azwj has not Made for us^-asws a share in the charity, and Allah^-azwj has Honoured His^-azwj Prophet^-saww and Honoured us^-asws by not Feeding us^-asws from the dirt of the hands of the people’.^[44]

Argumentation of Al-Zahra^-asws for the return of Fadak

احتجاج الزهراء عليها السلام لإعادة فدك

قال: ثم إن فاطمة عليها السلام بلغها أن أبا بكر قبض فدك. فخرجت في نساء بني هاشم حتى دخلت على أبي بكر فقالت: يا أبا بكر، تريد أن تأخذ مني أرضا جعلها لي رسول الله صلى الله عليه وآله وتصدق بها علي من الوجيف الذي لم يوجف المسلمون عليه بخيل ولا ركاب؟ أما كان قال رسول الله صلى الله عليه وآله: (المرء يحفظ في ولده بعده)؟ وقد علمت أنه لم يترك لولده شيئا غيرها.

(Abdullah Bin Al-Abbas) said, ‘Then it reached Fatima^-asws that Abu Bakr had confiscated Fadak. She^-asws came out among the women of the Clan of Hashim^-as until they came up to Abu Bakr. She^-asws said: ‘O Abu Bakr, You want to take from me^-asws the land which the Rasool Allah^-saww had made it to be for me^-asws, and had it ratified by it to me^-asws from the war booty which the Muslims did not go to war on, neither with a horse nor a camel? But did not the Rasool Allah^-saww say: ‘A person has to ensure that he leaves somethings for his children (so they live on it)? And you know that he^-saww did not leave for his^-as children anything apart from this’.

(Hadith continues below)

Prevention of Umar from the letter of Abu Bakr for the restitution of Fadak

منع عمر من كتاب أبي بكر برد فدك

فلما سمع أبو بكر مقالتها والنسوة معها دعا بدواة ليكتب به لها. فدخل عمر فقال: يا خليفة رسول الله، لا تكتب لها حتى تقيم البينة بما تدعي. فقالت فاطمة عليها السلام: نعم، أقيم البينة. قال: من؟ قالت: علي وأم أيمن. فقال عمر: (لا تقبل شهادة امرأة عجمية لا تفصح، وأما علي فيحوز النار إلى قرصه). فرجعت فاطمة عليها السلام وقد جرعها من الغيظ ما لا يوصف، فمرضت.

When Abu Bakr heard her^-asws words and of the women who were with her^-asws, he called for the ink so that he could write it for her^-asws.  But Umar interfered saying, ‘O Caliph of the Rasool Allah^-saww, do not write it for her until she establishes the clear proof for what she^‑asws is claiming. Fatima^-asws said: ‘Yes, I^-asws shall establish the clear proof’. He said, ‘Who?’ She^‑asws said: ‘Ali^-asws and Umm Ayman’. Umar said, ‘The testimony of one non-Arab woman who is not eloquent, is not acceptable, and as for Ali^-asws, he^-asws will add fire to its fuel’. So (Syeda) Fatima^-asws returned, and she^-asws was in such a rage that it cannot be described. She^-asws fell ill’.

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Abu Bakr and Umar returned to (Syeda) Fatima^-asws but Syeda^-asws did not Pardon them

أبو بكر وعمر يعودان فاطمة عليها السلام

وكان علي عليه السلام يصلي في المسجد الصلوات الخمس. فكلما صلى قال له أبو بكر وعمر: (كيف بنت رسول الله)؟ إلى أن ثقلت، فسألا عنها وقالا: (قد كان بيننا وبينها ما قد علمت، فإن رأيت أن تأذن لنا فنعتذر إليها من ذنبنا)؟ قال عليه السلام: ذاك إليكما. فقاما فجلسا بالباب، ودخل علي عليه السلام على فاطمة عليها السلام فقال لها: (أيتها الحرة، فلان وفلان بالباب يريدان أن يسلما عليك، فما ترين)؟ قالت عليها السلام: البيت بيتك والحرة زوجتك، فافعل ما تشاء. فقال: (شدي قناعك)، فشدت قناعها وحولت وجهها إلى الحائط.

And Ali^-asws used to Pray the five Prayers in the Masjid. Every time that he^-asws Prayed, Abu Bakr and Umar would say to him^-asws, ‘How is the daughter of the Rasool Allah^-saww?’, (She^‑asws remained ill) to the point that her illness increased, so they asked about it and said, ‘You^-asws know what has happened between us and her^-asws, so if you^-asws can seek her^‑asws permission, we would like to apologise to her^-asws from its sin?’

He^-asws said: ‘That is up to you’. So they stood up and went and sat by the door, and Ali^‑asws entered in it to Fatima^-asws, so he^-asws said to her^-asws: ‘O you Hourie, so and so and so and so are at the door wanting to greet you^-asws.  So what do you^-asws see?’ She^-asws said: ‘The house is your^-asws house, and the Hourie is your^-asws wife, so do what you^-asws feel like’. He^-asws said: ‘Put on your^-asws veil’. So she^-asws put on her^-asws veil and turned her^-asws face towards the wall’.

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Supplication of (Syeda) Fatima^-asws against Abu Bakr and Umar

دعاء فاطمة عليها السلام على أبي بكر وعمر

فدخلا وسلما وقالا: ارضي عنا رضي الله عنك. فقالت: ما دعاكما إلى هذا؟ فقالا: اعترفنا بالإساءة ورجونا أن تعفي عنا وتخرجي سخيمتك. فقالت: فإن كنتما صادقين فأخبراني عما أسألكما عنه، فإني لا أسألكما عن أمر إلا وأنا عارفة بأنكما تعلمانه، فإن صدقتما علمت أنكما صادقان في مجيئكما. قالا: سلي عما بدا لك.

So they entered and greeted, and said, ‘Be pleased with us, may Allah^-azwj be Pleased with you^‑asws’. She^-asws said: ‘What do you both intend by this?’ They said, ‘We both realise that we have offended you^-asws and hope that you^-asws will excuse us and get rid of your^-asws anger’. She^-asws said: ‘If the two of you are truthful, so inform me^-asws about what I^-asws am going to ask you, for I^-asws will not ask you about a matter except that I^-asws know that both of you know it, so ratify it if both of you are truthful in your answer’. They said, ‘Ask whatever that occurs to you^-asws’.

قالت: نشدتكما بالله هل سمعتما رسول الله صلى الله عليه وآله يقول: (فاطمة بضعة مني، فمن آذاها فقد آذاني)؟ قالا: نعم. فرفعت يدها إلى السماء فقالت: (اللهم إنهما قد آذياني، فأنا أشكوهما إليك وإلى رسولك. لا والله لا أرضى عنكما أبدا حتى ألقى أبي رسول الله وأخبره بما صنعتما، فيكون هو الحاكم فيكما).

She^-asws said: ‘I^-asws adjure you both to Allah^-azwj, have you both heard the Rasool Allah^‑saww saying: ‘Fatima^-asws is a piece from me^-saww, so the one who hurts her^-asws, so he has hurt me^‑saww?’ They said, ‘Yes’. She^-asws raised her^-asws hands towards the sky, so she said: ‘Our Allah^-azwj, They have both hurt me^-asws, so I^-asws am complaining about both of them to You^-azwj, and to Your^-azwj Messenger^-saww’. No, by Allah^-azwj, I^-asws will never be pleased from both of you ever until I^-asws meet my^-asws father^-saww the Rasool Allah^-saww and inform him^-saww of what the two of you have done, so he^-saww will be the judge with regards to the two of you’.

قال: فعند ذلك دعا أبو بكر بالويل والثبور وجزع جزعا شديدا. فقال عمر: تجزع يا خليفة رسول الله من قول امرأة؟

(Abdullah Bin Al-Abbas) said, ‘When Abu Bakr heard that supplication, he called for doom and destruction (upon himself), and shaked with a severe shaking’. Umar said, ‘O Caliph of the Rasool Allah^-saww, you are frightened from the words of a woman?’

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The Will of (Syeda) Fatima Al-Zahra^-asws and her^-asws testimony

وصية فاطمة الزهراء عليها السلام وشهادتها

قال: فبقيت فاطمة عليها السلام بعد وفاة أبيها رسول الله صلى الله عليه وآله أربعين ليلة. فلما اشتد بها الأمر دعت عليا عليه السلام وقالت: (يا بن عم، ما أراني إلا لما بي، وأنا أوصيك أن تتزوج بنت أختي لي. وأن لا يشهد أحد من أعداء الله جنازتي ولا دفني ولا الصلاة علي).

(Abdullah Bin Al-Abbas) said, ‘Fatima^-asws remained after the passing away of her^‑asws father^‑saww the Rasool Allah^-saww, for forty nights. When her^-asws matter intensified, she^‑asws called Ali^-asws and said: ‘O paternal cousin, I^-asws can see what (situation) I^-asws am in, and I^‑asws am bequeathing to you that you^-asws should marry the daughter of my^-asws sister (Amaama binte Zaynab) for me^-asws. And that no one from the enemies of Allah^-saww should witness my^‑asws funeral, or my^-asws burial, or Pray over me^-asws’.

قال ابن عباس: وهو قول أمير المؤمنين عليه السلام: (أشياء لم أجد إلى تركهن سبيلا، لأن القرآن بها أنزل على قلب محمد صلى الله عليه وآله: قتال الناكثين والقاسطين والمارقين الذي أوصاني وعهد إلي خليلي رسول الله بقتالهم، وتزويج أمامة بنت زينب أوصتني بها فاطمة عليها السلام).

Ibn Abbas said, ‘And it is the statement of Amir-ul-Momineen^-asws: ‘Of the things which I^‑asws could not find a way to leave it, because the Quran Descended upon the heart of Muhammad^-saww, were – Fighting against the breakers (of the Covenant), the unjust, and the renegades, which is what my^-asws friend the Rasool Allah^-saww had bequeathed to me^-asws to fight against, and the marriage to Amaama Bint Zaynab, which Fatima^-asws had bequeathed to me^-asws’.

قال ابن عباس: فقبضت فاطمة عليها السلام من يومها، فارتجت المدينة بالبكاء من الرجال والنساء، ودهش الناس كيوم قبض فيه رسول الله صلى الله عليه وآله. فأقبل أبو بكر وعمر يعزيان عليا عليه السلام ويقولان له: (يا أبا الحسن، لا تسبقنا بالصلاة على ابنة رسول الله). فلما كان في الليل دعا علي عليه السلام العباس والفضل والمقداد وسلمان وأبا ذر وعمارا، فقدم العباس فصلى عليها ودفنوها.

Ibn Abbas said, ‘On the day in which Fatima^-asws passed away, Al-Medina reverberated with the sounds of wailing from the men and the women, and the people were as shocked as they were on the day in which the Rasool Allah^-saww passed away. Abu Bakr and Umar came to condole Ali^-asws and they both said to him^-asws, ‘O Abu Al-Hassan^-asws, do not precede us by Praying upon the daughter of the Rasool Allah^-saww’. When it was the night, Ali^-asws called Al-Abbas, and Al-Fazl, and Al-Miqdad^-ra, and Salman^-ra, and Abu Dharr^-ra, and Ammar^-ra. Al-Abbas went forward, so Prayer was recited over her^-asws and she^-asws was buried.

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Umar wanted to dig up the grave of (Syeda) Al-Zahra^-asws, so Amir-ul-Momineen^-asws faced up to him

أراد عمر نبش قبر الزهراء عليها السلام فواجهه أمير المؤمنين عليه السلام

فلما أصبح الناس أقبل أبو بكر وعمر والناس يريدون الصلاة على فاطمة عليها السلام. فقال المقداد: قد دفنا فاطمة البارحة. فالتفت عمر إلى أبي بكر فقال: ألم أقل لك إنهم سيفعلون؟ قال العباس: إنها أوصت أن لا تصليا عليها. فقال عمر: والله لا تتركون – يا بني هاشم – حسدكم القديم لنا أبدا. إن هذه الضغائن التي في صدوركم لن تذهب والله لقد هممت أن أنبشها فأصلي عليها.

When it was the morning, Abu Bakr and Umar came up with the people wanting to Pray over Fatima^-asws. Al-Miqdad^-ra said, ‘Fatima^-asws was buried last night’. Umar turned towards Abu Bakr, ‘Did I not say to you that they will be belittling you?’ Al-Abbas said, ‘She^-asws had bequeathed that you two would not pray over her^-asws’.

Umar said, ‘By Allah^-azwj – O Clan of Hashim^-as – you will not leave being envious to us, ever. If this is the grudge in your hearts, it will never go away. By Allah^-azwj, I am thinking of digging her^-asws out, so I can pray over her^-asws’.

فقال علي عليه السلام: (والله لو رمت ذلك يا بن صهاك لأرجعت إليك يمينك. والله لئن سللت سيفي لا غمدته دون إزهاق نفسك، فرم ذلك). فانكسر عمر وسكت، وعلم أن عليا عليه السلام إذا حلف صدق. ثم قال علي عليه السلام: يا عمر، ألست الذي هم بك رسول الله صلى الله عليه وآله وأرسل إلي، فجئت متقلدا بسيفي، ثم أقبلت نحوك لأقتلك، فأنزل الله عز وجل: (فلا تعجل عليهم إنما نعد لهم عدا)، فانصرفوا.

Ali^-asws said: ‘By Allah^-azwj, if you were to do that, O son of Sahaak, I^-asws will return your pledge back to you. By Allah^-azwj, if I^-asws unsheathe my^-asws sword, I^-asws will not sheathe it back until I cause you to die, so do that’. So Umar was broken and kept quiet, and he knew that if Ali^‑asws makes a vow, he^-asws would always fulfil it.

Then Ali^-asws said: ‘O Umar, are you not the one whom the Rasool Allah^-saww intended, and he^‑saww sent for me^-asws, so I^-asws came wearing my^-asws sword, then I^-asws came near you for killing you, so Allah ^-azwj Mighty and Majestic Revealed: “[19:84] Therefore be not in haste against them, We only number out to them a number (of days).”? So they left.[45]

 

(Syeda) Fatima^-asws will Complain to Allah^-azwj about Fadak in the Hereafter:

لَكَأَنِّي أَنْظُرُ إِلَى مَصَابِيحِهِ تُشْرِقُ فِي السَّمَاءِ وَ الْأَرْضِ كَأَضْوَاءٍ مِنَ الشَّمْسِ وَ الْقَمَرِ فَعِنْدَهَا تُبْلَى السَّرائِرُ وَ تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ‏ إِلَى آخِرِ الْآيَةِ

It is as if I^-asws am looking at its lamps shining in the sky and the earth like the illumination from the sun and the moon. During it, On the day when the secrets would be Tested [86:9] On the Day you will see it, every breast-feeding woman shall quit from what she breast-fed, [22:2] – up to the end of the Verse.

ثُمَّ يَخْرُجُ السَّيِّدُ الْأَكْبَرُ مُحَمَّدٌ رَسُولُ اللَّهِ ص فِي أَنْصَارِهِ وَ الْمُهَاجِرِينَ وَ مَنْ آمَنَ بِهِ وَ صَدَّقَهُ وَ اسْتُشْهِدَ مَعَهُ

Then the greatest chief, Muhammad^-saww Rasool-Allah^-saww would emerge among his^-saww Helpers and the Emigrants, and the ones who had believed in him^-saww, and ratified him^-saww, and were martyred with him^-saww.

وَ يَحْضُرُ مُكَذِّبُوهُ وَ الشَّاكُّونَ فِيهِ وَ الرَّادُّونَ عَلَيْهِ وَ الْقَائِلُونَ فِيهِ إِنَّهُ سَاحِرٌ وَ كَاهِنٌ وَ مَجْنُونٌ وَ نَاطِقٌ عَنِ الْهَوَى وَ مَنْ حَارَبَهُ وَ قَاتَلَهُ حَتَّى يَقْتَصَّ مِنْهُمْ بِالْحَقِّ وَ يُجَازَوْنَ بِأَفْعَالِهِمْ مُنْذُ وَقْتَ ظَهَرَ رَسُولُ اللَّهِ ص إِلَى‏ ظُهُورِ الْمَهْدِيِّ مَعَ إِمَامٍ إِمَامٍ وَ وَقْتٍ وَقْتٍ

And there would present, his^-saww beliers, and the ones doubting in him^-saww, and rejectors against him^-saww, and the speakers (alleging against) him^-saww that he^-saww is a sorcerer, and a soothsayer, and speaks from the personal desires, and the ones who had warred him^-saww, and fought him^-saww until it is retaliated from them with the truth, and they are recompensed for their deeds since the time of appearance of Rasool-Allah^-saww up to the appearance of Al-Mahdi^‑ajfj with Imam^-asws by Imam^-asws, and time after time.

وَ يَحِقُّ تَأْوِيلُ هَذِهِ الْآيَةِ وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ وَ نُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَ نُرِيَ فِرْعَوْنَ وَ هامانَ وَ جُنُودَهُما مِنْهُمْ ما كانُوا يَحْذَرُونَ‏

And the interpretation of this Verse would be a reality: And We Intend to Confer upon those who were weakened in the land, and to Make them Imams, and Make them the inheritors [28:5] And to Enable for them in the land, and to Show Pharaoh and Haman and their armies what they used to beware from them [28:6]’.

قَالَ الْمُفَضَّلُ يَا سَيِّدِي وَ مَنْ فِرْعَوْنُ وَ هَامَانُ

Al-Mufazzal said, ‘O my chief! And who are Pharaoh^-la and Hamman^-la?’

قَالَ أَبُو بَكْرٍ وَ عُمَرُ

He^-asws said: ‘Abu Bakr and Umar’.

قَالَ الْمُفَضَّلُ قُلْتُ يَا سَيِّدِي وَ رَسُولُ اللَّهِ وَ أَمِيرُ الْمُؤْمِنِينَ ص يَكُونَانِ مَعَهُ

Al-Mufazzal said, ‘I said, ‘O my chief! And would Rasool-Allah^-saww and Amir Al-Momineen^‑asws be with him^-ajfj?’

فَقَالَ لَا بُدَّ أَنْ يَطَئَا الْأَرْضَ إِي وَ اللَّهِ حَتَّى مَا وَرَاءَ الْخَافِ إِي وَ اللَّهِ وَ مَا فِي الظُّلُمَاتِ وَ مَا فِي قَعْرِ الْبِحَارِ حَتَّى لَا يَبْقَى مَوْضِعُ قَدَمٍ إِلَّا وَطِئَا وَ أَقَامَا فِيهِ الدِّينَ الْوَاجِبَ لِلَّهِ تَعَالَى

He^-asws said: ‘There is no escape from them^-asws both treading the earth. Yes, by Allah^-azwj, to the extent of what is beyond the feared! Yes, by Allah^-azwj, and what is in the darkness, and what is in the bottom of the oceans, until there does not remain any place of a foot except, they^-asws would tread and establish in it the religion obligated for Allah^-azwj the Exalted.

ثُمَّ لَكَأَنِّي أَنْظُرُ يَا مُفَضَّلُ إِلَيْنَا مَعَاشِرَ الْأَئِمَّةِ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص نَشْكُو إِلَيْهِ مَا نَزَلَ بِنَا مِنَ الْأُمَّةِ بَعْدَهُ وَ مَا نَالَنَا مِنَ التَّكْذِيبِ وَ الرَّدِّ عَلَيْنَا وَ سَبْيِنَا وَ لَعْنِنَا وَ تَخْوِيفِنَا بِالْقَتْلِ وَ قَصْدِ طَوَاغِيَتِهِمُ الْوُلَاةِ لِأُمُورِهِمْ مِنْ دُونِ الْأُمَّةِ بِتَرْحِيلِنَا عَنِ الْحُرْمَةِ إِلَى دَارِ مُلْكِهِمْ وَ قَتْلِهِمْ إِيَّانَا بِالسَّمِّ وَ الْحَبْسِ

Then, O Mufazzal, it is as if I^-asws am looking, community of the Imams^-asws being in front of Rasool-Allah^-saww complaining to him^-saww of what had befallen with us^-asws from the community after him^-saww, and what had afflicted us^-asws from the lies and the rejection upon us^-asws, and making us^-asws captives, and cursing us^-asws, and frightening us^-asws with the killing, and the aim of their tyrants, the ones in charge of their affairs from besides the community, with expelling us^-asws from the sanctity to the house of their rule, and their killing us^-asws with the poison, and the imprisonment.

فَيَبْكِي رَسُولُ اللَّهِ ص وَ يَقُولُ يَا بَنِيَّ مَا نَزَلَ بِكُمْ إِلَّا مَا نَزَلَ بِجِدِّكُمْ قَبْلَكُمْ

Rasool-Allah^-saww would cry and say: ‘O my^-saww sons^-asws! It did not befall you^-asws all except what had befallen your^-asws grandfather^-saww before you^-asws’.

ثُمَّ تَبْتَدِئُ فَاطِمَةُ ع وَ تَشْكُو مَا نَالَهَا مِنْ أَبِي بَكْرٍ وَ عُمَرَ وَ أَخْذِ فَدَكَ مِنْهَا وَ مَشْيِهَا إِلَيْهِ فِي مَجْمَعٍ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ خِطَابِهَا لَهُ فِي أَمْرِ فَدَكَ وَ مَا رَدَّ عَلَيْهَا مِنْ قَوْلِهِ إِنَّ الْأَنْبِيَاءَ لَا تُورَثُ وَ احْتِجَاجِهَا بِقَوْلِ زَكَرِيَّا وَ يَحْيَى ع وَ قِصَّةِ دَاوُدَ وَ سُلَيْمَانَ ع

Then (Syeda)Fatima^-asws will initiate and complain of what had afflicted her^-asws from Abu Bakr and Umar, and seizure of Fadak from her^-asws, and her^-asws having to walk to him in a gathering of the Emigrants and the Helpers, and her^-asws having to address him regarding the matter of Fadak, and what he had responded to her^-asws from his words, ‘The Prophets^-as do not leave inheritance’, and her^-asws arguing with the words of Zakariya^-as and Yahya^-as, and story of Dawood^-as and Suleyman^-as.

وَ قَوْلِ عُمَرَ هَاتِي صَحِيفَتَكِ الَّتِي ذَكَرْتِ أَنَّ أَبَاكِ كَتَبَهَا لَكِ وَ إِخْرَاجِهَا الصَّحِيفَةَ وَ أَخْذِهِ إِيَّاهَا مِنْهَا وَ نَشْرِهِ لَهَا عَلَى رُءُوسِ الْأَشْهَادِ مِنْ قُرَيْشٍ وَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ سَائِرِ الْعَرَبِ وَ تَفْلِهِ فِيهَا وَ تَمْزِيقِهِ إِيَّاهَا

And words of Umar, ‘Give your^-asws paper which you^-asws are mentioning that your^‑asws father^‑saww had written it to be for you^-asws’, and her^-asws bring it out and him seizing it from her^-asws and displaying it to her upon the heads of the ones from the Quraysh who were present, and the Emigrants and the Helpers, and rest of the Arabs, and his spitting in it, and his tearing it.

وَ بُكَائِهَا وَ رُجُوعِهَا إِلَى قَبْرِ أَبِيهَا رَسُولِ اللَّهِ ص بَاكِيَةً حَزِينَةً تَمْشِي عَلَى الرَّمْضَاءِ قَدْ أَقْلَقَتْهَا وَ اسْتِغَاثَتِهَا بِاللَّهِ وَ بِأَبِيهَا رَسُولِ اللَّهِ ص

And her^-asws crying, and her^-asws clamouring to the grave of her^-asws father^-saww Rasool-Allah^‑saww crying, grieving, walking upon the scorching ground, and her^-asws anxiety, and her^-asws crying for help with Allah^-azwj, and with her^-asws father^-saww Rasool-Allah^-saww.

وَ تَمَثُّلِهَا بِقَوْلِ رُقَيْقَةَ بِنْتِ صَيْفِيٍ‏

And her^-asws giving example with the words of Ruqiyya Bint Sayfi (in a poem):

قَدْ كَانَ بَعْدَكَ أَنْبَاءٌ وَ هَنْبَثَةٌ		لَوْ كُنْتَ شَاهِدَهَا لَمْ يَكْبُرِ الْخَطْبُ‏
إِنَّا فَقَدْنَاكَ فَقْدَ الْأَرْضِ وَابِلَهَا		وَ اخْتَلَّ أَهْلُكَ فَاشْهَدْهُمْ فَقَدْ لَعِبُوا

‘There have transpired after You^-saww, news and difficulties, if you^-saww had witnessed them, the sermons would not have been big. We have lost you^-saww, so the earth has lost its rain, and your^-saww family^-asws has been tormented. Witness them for they have played.

أَبْدَتْ رِجَالٌ لَنَا فَحْوَى صُدُورِهِمْ‏		لَمَّا نَأَيْتَ وَ حَالَتْ دُونَكَ الْحُجُبُ‏
لِكُلِّ قَوْمٍ لَهُمْ قُرْبٌ وَ مَنْزِلَةٌ		عِنْدَ الْإِلَهِ عَلَى الْأَدْنَيْنَ مُقْتَرِبٌ‏
يَا لَيْتَ قَبْلَكَ كَانَ الْمَوْتُ حَلَّ بِنَا		أَمْلَوْا أُنَاسٌ فَفَازُوا بِالَّذِي طَلَبُوا

The men manifested to us^-asws the contents of their chests when you^-saww went and the veil formed a barrier besides you^-saww. For every people there is a nearness and a status in the Presence of God^-azwj based upon the nearest ones. Oh if only the death had been released with us^-asws before you^-saww! The people hoped and they succeeded with that which they had sought!’’

وَ تَقُصُّ عَلَيْهِ قِصَّةَ أَبِي بَكْرٍ وَ إِنْفَاذِهِ خَالِدَ بْنَ الْوَلِيدِ وَ قُنْفُذاً وَ عُمَرَ بْنَ الْخَطَّابِ وَ جَمْعِهِ النَّاسَ لِإِخْرَاجِ أَمِيرِ الْمُؤْمِنِينَ ع مِنْ بَيْتِهِ إِلَى الْبَيْعَةِ فِي سَقِيفَةِ بَنِي سَاعِدَةَ وَ اشْتِغَالِ أَمِيرِ الْمُؤْمِنِينَ ع بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ص بِضَمِّ أَزْوَاجِهِ وَ قَبْرِهِ وَ تَعْزِيَتِهِمْ وَ جَمْعِ الْقُرْآنِ وَ قَضَاءِ دَيْنِهِ وَ إِنْجَازِ عِدَاتِهِ وَ هِيَ ثَمَانُونَ أَلْفَ دِرْهَمٍ بَاعَ فِيهَا تَلِيدَهُ وَ طَارِفَهُ وَ قَضَاهَا عَنْ رَسُولِ اللَّهِ ص

And she^-asws would narrate to him^-saww the story of Abu Bakr and his sending Khalid Bin Al-Waleed and Qunfuz and Umar Bin Al-Khattab and a crowd of people to extract Amir Al-Momineen^-asws from his^-asws house to the allegiance in Saqeefa of the clan of Saaida, and the pre-occupation of Amir Al-Momineen^-asws after expiry of Rasool-Allah^-saww with the responsibility of his^-saww wives, and his^-saww grave, and consoling them, and collecting the Quran, and paying off his^-saww debts, and fulfilling his^-saww promises, and it was eighty thousand Dirhams, he^-asws had to sell regarding it his^-asws newly-acquired belongings and paid it off on behalf of Rasool-Allah^-saww.

وَ قَوْلِ عُمَرَ اخْرُجْ يَا عَلِيُّ إِلَى مَا أَجْمَعَ عَلَيْهِ الْمُسْلِمُونَ وَ إِلَّا قَتَلْنَاكَ وَ قَوْلِ فِضَّةَ جَارِيَةِ فَاطِمَةَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع مَشْغُولٌ وَ الْحَقُّ لَهُ إِنْ أَنْصَفْتُمْ مِنْ أَنْفُسِكُمْ وَ أَنْصَفْتُمُوهُ

And the words of Umar, ‘Come out, O Ali^-asws to what the Muslims have united upon, or else we will kill you^-asws!’ And the words of Fizza^-ra the maid of Fatima^-asws, ‘Amir Al-Momineen^‑asws is pre-occupied, and the right for him^-asws is that you be fair from yourselves and be fair to him^-asws!’

وَ جَمْعِهِمُ الْجَزْلَ وَ الْحَطَبَ عَلَى الْبَابِ لِإِحْرَاقِ بَيْتِ أَمِيرِ الْمُؤْمِنِينَ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ زَيْنَبَ وَ أُمِّ كُلْثُومٍ وَ فِضَّةَ

And their gathering the sticks and the firewood at the door to burn down the house of Amir Al-Momineen^-asws, and Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws and Zainab^-asws, and Umm Kulsoom^-asws, and Fizza^-ra.

وَ إِضْرَامِهِمُ النَّارَ عَلَى الْبَابِ وَ خُرُوجِ فَاطِمَةَ إِلَيْهِمْ وَ خِطَابِهَا لَهُمْ مِنْ وَرَاءِ الْبَابِ وَ قَوْلِهَا وَيْحَكَ يَا عُمَرُ مَا هَذِهِ الْجُرْأَةُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ تُرِيدُ أَنْ تَقْطَعَ نَسْلَهُ مِنَ الدُّنْيَا وَ تُفْنِيَهُ وَ تُطْفِئَ نُورَ اللَّهِ‏ وَ اللَّهُ مُتِمُّ نُورِهِ‏

And their igniting the fire at the door, and the emergence of Fatima^-asws to them, and her^-asws addressing to them from behind the door, and her^-asws words: ‘Woe be to you, O Umar! What is this audacity upon Allah^-azwj and upon His^-azwj Rasool^-saww? Do you want to cut off his^‑saww lineage from the world and annihilate it and extinguish the Noor of Allah^-azwj? And Allah^‑azwj will Complete His^-azwj Noor!’ (An extract from a lengthy Hadith of Al-Mufazzal).[46]

Another account on hostility of Muslims against Ahl Al-Bayt^-asws is given in Appendix II.

APPENDIX VI:Inheritance for Ayesha and Hafsa but why not for Syeda Fatima^‑asws

إنما كان‏ في مناظرة فضال بن الحسن بن فضال الكوفي مع أبي حنيفة فقال له الفضال قول الله تعالى‏ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ‏ منسوخ أو غير منسوخ قال هذه الآية غير منسوخة

But rather it happened in a debate of Fazaal Bin Al-Hassan Bin Fazaal Al-Kufy with Abu Hanifa. Fazaal said to him, ‘The Words of Allah^-azwj the Exalted: O you those who believe! Do not enter the houses of the Prophet unless there is permission for you [33:53]. Is it Abrogated or not Abrogated?’ He said, ‘It is not Abrogated’.

قال ما تقول في خير الناس بعد رسول الله ص أبو بكر و عمر أم علي بن أبي طالب ع فقال أ ما علمت أنهما ضجيعا رسول الله ص في قبره فأي حجة تريد في فضلهما أفضل من هذه

He said, ‘What are you saying regarding the best of the people after Rasool-Allah^-saww, is it Abu Bakr and Umar or Ali^-asws Bin Abu Talib^-asws?’ He said, ‘Don’t you know that these two are lying down with Rasool-Allah^-saww in his^-saww grave? So which argument does you want regarding their merits, any more than this?’

فقال له الفضال لقد ظلما إذ أوصيا بدفنهما في موضع ليس لهما فيه حق و إن كان الموضع لهما فوهباه لرسول الله ص لقد أساءا إذا رجعا في هبتهما و نكثا عهدهما و قد أقررت أن قوله تعالى‏ لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ‏ غير منسوخة.

Al-Fazaal said to him, ‘They have been unjust when they bequeathed to be buried in a place which there wasn’t any right in it for them, and if the place had been for them, then they have gifted it to Rasool-Allah^-saww, so they have offended when they retracted in their gifts and broken their pacts, and you have acknowledged that the Words of the Exalted: Do not enter the houses of the Prophet unless there is permission for you [33:53] are not Abrogated’.

فأطرق أبو حنيفة ثم قال لم يكن له و لا لهما خاصة و لكنهما نظرا في حق عائشة و حفصة فاستحقا الدفن في ذلك الموضع لحقوق ابنتيهما

Abu Hanifa lowered his head, then said, ‘It (the spot) neither happened to be for him^-saww nor for them, but they had both looked into the right of Ayesha and Hafsa, so they deserved the burial in that place, due to the rights of their daughters’.

فقال له فضال أنت تعلم أن النبي ص مات عن تسع حشايا و كان لهن الثمن لمكان ولده فاطمة فإذا لكل واحدة منهن تسع الثمن ثم نظرنا في تسع الثمن فإذا هو شبر و الحجرة كذا و كذا طولا و عرضا فكيف يستحق الرجلان أكثر من ذلك.

Fazaal said to him, ‘You know that the Prophet^-saww passed away leaving nine wives, and for them is the eight due to the place of his^-saww child (Syeda) Fatima. So, when for each one of them is ninth of an eight. Then we looked into the ninth of the eight, and there it was a palm’s width and such and such stone of such and such length and width. So, how can the two men deserve more than that?

و بعد فما بال عائشة و حفصة يرثان رسول الله و فاطمة بنته منعت الميراث فالمناقضة في ذلك ظاهرة من وجوه كثيرة.

And afterwards, what is the matter Ayesha and Hafsa are both inheriting from Rasool Allah^‑saww while his^-saww daughter^-asws Fatima^-asws was refused the inheritance? The contradiction in that is apparent from many aspects.

فقال أبو حنيفة نحّوه عنّي فإنه و الله رافضيّ خبيث.

Abu Hanifa said, ‘Get him away from me, for he is a wicked rejector (Al-Rafizi)!’’[47]

APPENDIX VII:Merits of Syeda Khadeeja^-asws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمْ يَتَزَوَّجْ عَلَى خَدِيجَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, from:

Abu Abdullah^-asws said that Rasool-Allah^-saww did not marry (an additional wife) upon Khadeeja^‑as’.[48]

عن زرارة و حمران بن أعين و محمد بن مسلم، عن أبي جعفر (عليه السلام) قال: «حدث أبو سعيد الخدري أن رسول الله (صلى الله عليه و آله)، قال: إن جبرئيل أتاني ليلة أسري بي و حين رجعت، فقلت: يا جبرئيل، هل لك من حاجة؟ فقال: حاجتي أن تقرأ على خديجة من الله و مني السلام.

From Zurara and Humran Bin Ayn and Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘Abu Saeed Al-Khudry narrated that Rasool-Allah^-saww said: ‘Jibraeel^‑as came to me^‑saww at night to Journey with me^‑saww, and when I^‑saww returned, I^‑saww said: ‘O Jibraeel^‑as! Is there for you^‑as any need?’ He^‑as said: ‘My^‑as need is that you^‑saww should convey upon Khadeeja^‑asws, the Greetings from Allah^‑azwj and from me^‑as’.

و حدثنا عند ذلك أنها قالت حين لقيها نبي الله (صلى الله عليه و آله) فقال لها بالذي قال جبرئيل، قالت: إن الله هو السلام، و منه السلام، و إليه السلام، و على جبرئيل السلام».-

And we^-asws narrate at that, she^-asws said when the Prophet^-asws met her^-asws, and he^-saww said to her^-asws that which Jibraeel^-as had said, she^-asws said: ‘Surely Allah^-azwj, He^-azwj is Al-Salaam, and from Him^-azwj is the Salaam (Greetings), and to Him^-azwj is the greetings, and upon Jibraeel^‑as is the greetings’’.[49]

[1] Bihar Al Anwaar – V 17, The book of our Prophet^-saww, P 2 Ch 4 H 46

[2] Al Illal Al Sharaie – V 1 Ch 151 H 1

[3] “Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying”. (33:33)

[4] تفسير القمّي 2: 155, this is against the Holy Quran, and contested by Syeda Fatima^-asws, by cited many Holy Quranic Verses (e.g., 19:5, 19:6, 27:16, 28:5-6) is also reported in many other reports, including Sahi Bukhari,

[5] Companions of Rasool Allah^-saww

[6] Prophet Muhammad^-saww once said: ‘The sky did not spread its canopy on any man who was more truthful than Abu Dharr. – an undisputed Hadith, found in almost all Ahadith compilations of Muslims.

[7] Companion of Prophet Mohammed^-saww

[8] التهذيب 4: 132/ 368

[9] التهذيب 4: 133/ 371

[10] Bihar ul Anwar, vol. 21, H. 1.

[11] Bihar Al Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 22 H 17

[12] Bihar Al Anwaar – V 17, The book of our Prophet^-saww, P 2 Ch 4 H 46

[13] See the Hadith in last section, Al Illal Al Sharaie – V 1 Ch 151 H 1

[14] تفسير العيّاشي 2: 287/ 50.

[15] تأويل الآيات 1: 435/ 5.

[16] مجمع البيان 8: 478

[17] Tafseer Noor Al Saqalayn – CH 59 H 12

[18] عيون أخبار الرّضا (عليه السّلام) 1: 233/ 1.

[19] تفسير العيّاشي 2: 287/ 47.

[20] تفسير العيّاشي 2: 287/ 48.

[21] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 5

[22] Bihar Al-Anwar – V 33, reporting from Nahjul Balagha V686 – نهج، نهج البلاغة

[23] Bihar Al Anwaar – V 22, The book of our Prophet^-saww, P 3 Ch 37 H 59

[24] See the Hadith in ref. given in the last section,  Al Illal Al Sharaie – V 1 Ch 151 H 1

[25] تفسير القمّي 2: 155

[26] The Kitab (Book) of Sulaym Ibn Qays Al-Hilali, H. 14 – http://hubeali.com/kitab-e-sulaym/

[27] Bihar Al Anwaar – V 29, The book of Fitna (Strife) And Ordeals,Ch 11 a H 8

[28] الإحتجاج على أهل اللجاج (للطبرسي)، ج‏1، ص: 95

[29] Al Illal Al Sharaie – V 1 Ch 124 H 1

[30] Al Illal Al Sharaie – V 1 Ch 124 H 2

[31] Al Illal Al Sharaie – V 1 Ch 124 H 3

[32] Al Illal Al Sharaie – V 1 Ch 151 H 1

[33] Bihar Al Anwaar – V 46, The book of History – Muhammad Al Baqir^-asws, Ch 8 H 3

[34] Bihar Al Anwaar – V 46, The book of History – Musa Al Kazim^-asws, Ch 6 H 20 a

[35] Sulaym Ibn Qais Hilali, Hadith 14

[36] Al-Ma’arif’ P 84, Abu Al-Fida in his history P 168 V 1, Al Sunan Al Kubra’, V 6 P 301, Al-Iqd’ of Al-Fareed, V 2 P 261, Ibn Al-Hadeed in his commentary V 1 P 67,

https://dorenajaf.valiasr-aj.com/include/VIEW.php?bankname=LIST&code=2093&RADIF=69

[37] Bihar Al Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 22 H 21

[38] Bihar ul Anwar, vol. 21, H. 1.

[39] Al Kafi – H 14929

[40] The Kitab (Book) of Sulaym Ibn Qays Al-Hilali, H. 14 – http://hubeali.com/kitab-e-sulaym/

[41] Bihar Al Anwaar – V 43, The book of History – Fatima Al Zahra^-asws, Ch 7 H 29

[42] As it was forcefully included in the Masjid by the first Caliph.

[43] Imam^-asws is referring to biddah of the Taraweeh which Umar ibn Khattab started, so Imam^-asws is saying do not get together in the Masjid except for the five obligatory prayers, i.e., not for the Taraweeh to which Muslims got very used when this Bidah was started by the 2^nd Muslim Caliph, Umar ibn Khattab.

[44] Zakaat which is referred as a dirt of the hands of people.

[45] The Kitab (Book) of Sulaym Ibn Qays Al-Hilali, H. 14 – http://hubeali.com/kitab-e-sulaym/

[46] Bihar ul Anwar, vol. 53. Chapter 28 – what would transpire during his^-ajfj appearance, by a report of Al-Mufazzal Bin Umar.

[47] Bihar Al Anwaar – V 10, The book of Argumentation, S 4 Ch 15 H 2

[48] Al Kafi – V 5 – The Book of Marriage Ch 54 H 6

[49] تفسير العيّاشي 2: 279/ 12.