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In this article, we will explore key facts about Fadak to introduce the topic and provide insightful context for newcomers. This will help them understand the significance of the debate and the essential details surrounding it.
What is Fadak?
Fadak was originally a land inhabited by Jews who made their living by farming date orchards. Historians have mentioned that this land was named after Fadak b. Ham, who was the first to inhabit this place - such as Yaqut al-Hamawi in his Mu'jam al-Buldan, Vol. 4, pg. 273.
Fadak came under the ownership of the Holy Prophet (saw) following the success achieved by the Muslims at Khaybar. After their defeat in the battles, the Jews pleaded for peace and opted to sign a peace treaty with the Muslims, under which they gave half of their property in Fadak to the Holy Prophet (saw).
Rasulullah (saw) used this land to support his family, who gained from the income it generated. Fadak became exceedingly valuable due to its agricultural potential, with the Prophet (saw) planting numerous date trees on it. These trees eventually thrived, yielding a significant income for its owners.
This was mentioned by Ibn Abi al-Hadid in his Sharh Nahj al-Balagha Vol.8, pg. 324:
وكان فيها إحدى عشرة نخلة غرسها رسول الله صلى الله عليه وآله بيده، فكان بنو فاطمة يأخذون ثمرها، فإذا قدم الحجاج أهدوا لهم من ذلك التمر فيصلونهم، فيصير إليهم من ذلك مال جزيل جليل
In it (i.e. Fadak) were eleven date palms that the Messenger of God (saw) had planted with his own hand. The descendants of Fatima (sa) would take its fruits, and when pilgrims came, they would give them those dates and they would pray for them, that was a great deal of money.
This significance enabled the Ahl al-Bayt (as) to generate revenue and benefit from Fadak, utilizing it for trading and selling the crops produced on the land. They continued to benefit from it until the Prophet's (saw) passing, after which they were abruptly deprived of their rights to use the land for their own needs.
Despite the efforts of Banu Hashim to reclaim this land, they were unable to challenge the State's authority to demand its return as their rightful property. This loss was devastating for them, as their income heavily relied on the estate, leaving them nearly impoverished when it was confiscated.
The Size of Fadak
The following scholars have referred to the size of Fadak in the following way:
فدك: اسم قرية بخيبر بينها وبين المدينة يومان، وقيل ثلاثة
Fadak is the name of a Qariya near Khaybar, between it and Medina is a journey of two days and some say three.
The Abbasid grammarian and lexicographer, al-Azhari (4th century Hijri) in Tahdhib al-Lugha, Vol. 10, pg. 124.
The Abbasid geographer and historian, Yaqut al-Hamawi (5th century Hijri) in Mu’jam al-Buldan, Vol. 4, pg. 270
The famous historian and bibliographer, al-Samhudi (9th century Hijri) in Wafa ul-Wafa, Vol. 3, pg. 1280.
The famous muslim historian, al-Diyarbakri (10th century Hijri) in Tarikh al-Khamis, Vol. 2, pg. 435.
Egyptian journalist and mufassir, Shaykh Muhammad Farid Wajdi (18/19th Century) in his Da’rit al-Ma’arif, Vol. 7, pg, 135.
The term Qariya refers to a large settlement. For reference, refer to al-Firuzabadi’s famous arabic dictionary al-Qamus al-Muhit, pg. 1323:
القَرْيَةُ: الجامِعُ
Qariya: A large settlement (al-Jami’).
With regards to the Qur’an, we find this word used to refer to Jerusalem in Surat al-Baqarah 2:58:
وَإِذْ قُلْنَا ٱدْخُلُوا۟ هَـٰذِهِ ٱلْقَرْيَةَ
And [recall] when We said, “Enter this city…”
As we can see, the word Qariya is used to refer to a city, as Jerusalem is the land referred to in this verse as mentioned in Tafsir Ibn Kathir, Vol. 1, pg, 411:
وَلِهَذَا كَانَ أَصَحُّ الْقَوْلَيْنِ أَنَّ هَذِهِ الْبَلْدَةَ هِيَ بَيْتُ الْمَقْدِسِ
The more correct of the two views is that the land meant here is Bayt ul-Maqdis.
Bayt ul-Maqdis is located in Jerusalem, and that is not a mere plot of land, but a giant city. Similarly, Ibn Hajar al-’Asqalani says in Fath al-Bari, Vol. 9, pg. 363:
وَأَمَّا فَدَكُ: بَلَدٌ بَيْنَهَا وَبَيْنَ الْمَدِينَةِ ثَلَاثُ مَرَاحِلَ
As for Fadak: It is a balad located three days away from Medina.
Balad means city, as in the Qur’an the word is used to refer to Mecca, which is by no means a mere village but a large city in fact. Thus, Fadak is not merely a small village but rather a vast and fertile area of profitable land. This gives it significant political advantages if controlled by someone in power. However, such benefits certainly do not justify usurping it for personal political ambitions.
Do the Shi’a exaggerate its size?
Some of the opponents of the Shi’a claim that the Shi’a exaggerate the size of Fadak to exaggerate the oppression of Fatima (as). For example, a popular anti-Shi’a polemicist has argued:
There is a consensus among Sunnis and Shias that Abu Bakr and Fatima had a dispute over the land of Fadak. Historically, Fadak was a little town. Some Shias, however, exaggerate by claiming that it was the size of a country. The report is 223,834.52 km². That is larger than Syria. (183,630 km²). It is also almost the size of the UK without Northern Ireland. (227,800 km²). The report is the fifth hadith in Al-Kafi under the chapter of Al-Fay' and Al-Anfal.The Shi'i report, upon which the calculation was based upon, stated that Musa Al-Kadhim when asked about Fadak and its size, expressed that its four corners were: The Uhud mountains; Al-Areesh in Egypt; The sea; Dawmat Al-Jandal.
The quoted report is from Kitab al-Kafi. Vol.1, Chapter 130, Hadith # 5.
In reply to this, we state that the Imam (as) is not referring to the specific size of the land given to the Prophet (saw) by the Jews. Rather, he is speaking of the land to which the Imam himself is entitled to. This is because Fadak was not the only thing usurped from the Ahl al-Bayt (as); their rightful claim to the leadership of the Islamic State was also taken. Essentially, the Imam is conveying to the Abbasid Khalifah that if he really intends to restore the Imam’s rights, he must return all the land and authority to which the Imam is entitled to, not just Fadak.
Furthermore, it was through Fadak that the State's finances were stabilized. The wealth generated by this land was highly significant and was used to fund military expeditions, which laid the foundation for the expansion of the Islamic State. Therefore, Fadak, in essence, extends its influence over the entire Muslim land, as it was through the wealth of Fadak that the Muslims were enriched and able to acquire more land. The Imam is thus not wrong by referring to the entire muslim land as ‘Fadak’.
The Income Produced by Fadak
For a government to consider usurping land that does not belong to them, several factors must motivate their actions, including its geography, size, and, arguably most importantly, the potential profit it can generate. Fadak was one of those lands that, if properly utilized, could produce vast wealth. There is considerable evidence to support this, highlighting the land's immense economic potential.
Firstly, prior to the conquest of Mecca the Muslims struggled to even fulfill their hunger. It was not until post-khaybar that this situation changed. This was affirmed by the Sahaba themselves, such as Ibn Umar in Sahih al-Bukhari 548:
Narrated Ibn Umar: We did not eat our fill except after we had conquered Khaibar.
The estates of Fadak and Khayber played a crucial role in providing financial stability for the Islamic State. The wealth generated from these lands was so significant that the Prophet (saw) used it to fund military expenditures, which are typically the largest area of government spending. This highlights the immense economic value of Fadak.
Abu Bakr al-Jawahri records the words of Abu Bakr when he confiscates it from Fatima (as) in his Kitab al-Saqifa wal-Fadak, pg. 192 - 193:
وإنما كان مالا من أموال المسلمين يحمل النبي به الرجال وينفقه في سبيل الله
It (i.e. Fadak) was, in fact, wealth from the Muslims, which the Prophet (saw) used to equip men and spend in the way of Allah.
An alternative source to demonstrate this is from Sahih Muslim 1757a:
It has been narrated on the authority of Umar, who said: The properties abandoned by Banu Nadir were the ones which Allah bestowed upon His Apostle for which no expedition was undertaken either with cavalry or camelry. These properties were particularly meant for the Holy Prophet (may peace be upon him). He would meet the annual expenditure of his family from the income thereof, and would spend what remained for purchasing horses and weapons as preparation for Jihad.
In fact, it was so valuable that while the Prophet only kept one half of the land as per the treaty’s condition, Umar b. al-Khattab later expelled the Jews and claimed the entire land altogether. Its value was so high that it measured to 50,000 dirhams! This was recorded in Sharh Nahj al-Balagha Vol. 15, pg. 123:
وقال غير مالك بن أنس: لما أجلاهم عمر بعث إليهم من يقوم الأموال، بعث أبا الهيثم بن التيهان، وفروة بن عمرو، وحباب بن صخر وزيد بن ثابت فقوموا أرض فدك ونخلها، فأخذها عمر، ودفع إليهم قيمة النصف الذي لهم وكان مبلغ ذلك خمسين ألف درهم، أعطاهم إياها من مال أتاه من العراق، وأجلاهم إلى الشام.
Others besides Malik b. Anas narrated: When Umar expelled the Jews from Fadak, he sent to them individuals who would value the property, he sent Abu al- Haytham b. al-Tayihan, Farwa b. Amr, Habab b. Sakhr, and Zayd b. Thabit who determined the value of Fadak and its palm date trees, so Umar took possession of it and he paid them for their half, which was 50,000 Dirhams, which he took from the income of Iraq, then he sent them to the Levant.
In later caliphates we also find, for example, Mu’awiya dividing Fadak into portions and rewarding it to his governors. This was recorded in Sharh Nahj al-Balagha, Vol. 8, pg. 323:
فلما ولي الأمر معاوية بن أبي سفيان، أقطع مروان بن الحكم ثلثها، وأقطع عمرو بن عثمان بن عفان ثلثها، وأقطع يزيد بن معاوية ثلثها.
When Mu'awiya b. Abi Sufyan assumed authority, he granted one-third of it to Marwan b. al-Hakam, one-third to Amr b. Uthman b. Affan, and one-third to Yazid b. Mu'awiyah.
How could Fadak be insignificant, when three already very wealthy Emir’s financially benefited from portions of its land. For comparison, if we gave millionaires a sum of money that they would greatly benefit from, then it must be a sum large enough to be significant for them.
By the time we reach Umar b. Abd al-Aziz’s reign, its income produced was the following recorded in Sunan Abi Dawud 2972:
Abu Dawud said: ‘When Abdul-Aziz became Caliph, the income (from the property of Fadak) was 40,000 Dinars.’
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