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After the death of the Prophet (saw), Fatima (as) found herself in a situation where she no longer had possession of Fadak. This was a land that belonged to her, that produced wealth and income for the Banu Hashim. Abu Bakr's intentions behind usurping this land can be inferred from the information presented in the previous part, where the political and economical value of Fadak was too advantageous to be overlooked. It served as a major funding source for the State military to progress with their various expeditions.
Once her land was usurped, Fatima made two arguments against Abu Bakr as to why he does not have a right to this land. The first was that Fadak was a gift from the Prophet (saw) to Fatima, she owned this land because it was gifted to her. Abu Bakr refused to accept this, and demanded witnesses. When Fatima provided two of the most truthful human beings alive at that time, her husband and Asma bt. Umays, Abu Bakr rejected both of their testimonials. She then argued that Fadak was entitled to her because she would've inherited this property from her father, but Abu Bakr again rejected this reasoning on the basis of his famous hadith that he claim to have heard from the Prophet (saw): "We Prophets do bequeath, whatver we leave is for charity."
However, both these arguments by Fatima (as) are problematic for Sunnis. This is because in the first scenario Abu Bakr implies Fatima & her witnesses are potential liars, hence discards their claims. As for the second claim, Abu Bakr's hadith contradicts with clear verses of the Qur'an. The issue of his hadith will be discussed in later parts of this series. In order to avoid answering the first issue, Sunnis will try to either pretend that she never brought witnesses, or pretend that it holds no significance.
In this article, we will examine Fatima's (as) claim and the testimonies on her behalf.
Analysing The Reports
We shall now go forth to mention the reports that discuss this incident from the books of our opponents, to understand the details and significance behind Abu Bakr's debate with Fatima.
In one of the most authoritative historical texts, Ibn Shabbah's Tarikh al-Medina Vol. 1, pg. 124, Report # 554 the following is recorded:
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: حَدَّثَنَا فُضَيْلُ بْنُ مَرْزُوقٍ قَالَ: حَدَّثَنِي النُّمَيْرِيُّ بْنُ حسان قَالَ: قُلْتُ لِزَيْدِ بْنِ عَلِيٍّ رَحْمَةُ اللَّهِ عَلَيْهِ: وَأَنَا أُرِيدُ أَنْ أُهَجِّنَ أَمْرَ أَبِي بَكْرٍ: إِنَّ أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ انْتَزَعَ مِنْ فَاطِمَةَ رَضِيَ اللَّهُ عَنْهَا فَدَكَ. فَقَالَ: إِنَّ أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ كَانَ رَجُلًا رَحِيمًا، وَكَانَ يَكْرَهُ أَنْ يُغَيِّرَ شَيْئًا تَرَكَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَتَتْهُ فَاطِمَةُ رَضِيَ اللَّهُ عَنْهَا فَقَالَتْ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْطَانِي فَدَكَ فَقَالَ لَهَا: هَلْ لَكِ عَلَى هَذَا بَيِّنَةٌ؟ فَجَاءَتْ بِعَلِيٍّ رَضِيَ اللَّهُ عَنْهُ فَشَهِدَ لَهَا، ثُمَّ جَاءَتْ بِأُمِّ أَيْمَنَ فَقَالَتْ: أَلَيْسَ تَشْهَدُ أَنِّي مِنْ أَهْلِ الْجَنَّةِ؟ قَالَ: بَلَى، قَالَ أَبُو أَحْمَدَ: يَعْنِي أَنَّهَا قَالَتْ ذَاكَ لِأَبِي بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَتْ: فَأَشْهَدُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْطَاهَا فَدَكَ فَقَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: فَبِرَجُلٍ وَامْرَأَةٍ تَسْتَحِقِّينَهَا، أَوْ تَسْتَحِقِّينَ، بِهَا الْقَضِيَّةَ؟ قَالَ زَيْدُ بْنُ عَلِيٍّ: وَايْمُ اللَّهِ، لَوْ رَجَعَ الْأَمْرُ إِلَيَّ لَقَضَيْتُ فِيهَا بِقَضَاءِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ
Muhammad b. Abdullah b. al-Zubayr from Fudhayl b. Marzuq from al-Numayri b. Hissan who said: I said to Zayd b. Ali and I wanted to know the truth about Abu Bakr, so I said: Abu Bakr took away Fadak, from Fatima (sa). He said: Abu Bakr was a merciful man and he disliked to change the way the Prophet (saw) used to do things, then Fatima (sa) came to him and said: "The Messenger of Allah (saw) gave me the Fadak." So he said: "Do you have witnesses for this?" So she brought Ali (as) and he bore witness for her. Then she brought Umm Ayman and she said: "Don’t you bear witness that I am of the people of Paradise?" Abu Bakr said: "Yes." Abu Ahmad said: It means that she said it to Abi Bakr and Umar. The she (i.e. Umm Ayman) said: "So I bear witness that the Prophet (saw) gave her the Fadak.” Abu Bakr said: "With the testimony of a man and woman you cannot win this." Zayd said: "By Allah (swt)! If the judgment returned to me I would have judged the same way Abu Bakr did."
The editor says the chain is Hasan (reliable). This narration highlights that Fatima (as) brought witnesses for her claim. It was rejected because Asma (Umm Ayman) was a woman, and Ali's tstimony was rejected because he was her husband. The narration also discusses words of Zayd b. Ali (as) at the end, and this attribution towards Zayd in particular is very common in the books of history, where people were fabricating reports to show Zayd had a positive view of Abu Bakr. Without delving too deep in this issue, we will address these comments by providing some references that show Zayd’s real views from Imami sources, to show that these references the Sunnis quote hold no authority over us and contradict our reliable narrative.
As for the Shi’a references, we will just quote the ones stated in Taqrib al-Ma'arif by Abu Salah al-Halabi, pg. 249 - 50. This was a book written and dedicated to compiling the views of the Ahl al-Bayt towards their enemies alongside other beliefs. We further read from Ikhtiyar Ma'rafit al-Rijal, Vol. 3, pg. 112 - 113 by al-Kashi:
دخلت على أبي جعفر عليه السلام ومعي سلمة بن كهيل وأبو المقدام ثابت الحداد وسالم بن أبي حفصة وكثير النوا وجماعة معهم، وعند أبي جعفر عليه السلام أخوه زيد بن علي عليه السلام، فقالوا لأبي جعفر عليه السلام: نتولى عليا وحسنا وحسينا ونتبرأ من أعدائهم، قال: نعم، قالوا: نتولى أبا بكر وعمر ونتبرأ من أعدائهم، قال: فالتفت إليهم زيد بن علي وقال لهم: أتتبرؤن من فاطمة؟ بترتم أمرنا بتركم الله، فيومئذ سموا البترية
I entered upon Abu Ja'far (al-Baqir) (as) and with him was [a group of people], and with Abu Ja'far was his brother Zayd Ibn Ali (s). So they said to Abu Ja'far: "Do you befriend the allies of Ali, Hasan and Husayn and dissaociate from their enemies?". He said: "Yes". So they said: "We befriend Abu Bakr and Umar and dissociate from their enemies." Zayd turned to them and said: "Do you disassociate from Fatima (as)? By disassociating from her, you have disassociated from us. May Allah disassociate from those who disassociate from us." On that day, they were called Al-Batriyyah.
This can also be found in Zaydi sources, such as in Majmu’ Rasa’il Zayd Ibn Ali, pg. 382:
وقال الشيخ أبو جعفر الهوسمي: وصح عن زيد بن علي ـ عليهما السلام: كل راية عقدت ليست لنا ولا تدعوا إلينا فهي راية ضلالة. وروى الإمام أبو طالب - عليه السلام - بإسناده عن فضيل الرسان قال: كنت مع زيد بن علي ـ عليهما السلام - بالكناسة، فسأله رجل عن الشيخين ؛ فأعرض عنه، فلما دخل الليل ووقع به السهم، قال: أين السائل ؟ فأحضروه، فقال له زيد بن علي ـ عليهما السلام : هما ،رمياني هما قتلاني هما أقاماني هذا المقام، وهما أول من ظلمنا حقنا، وحملا الناس على أكتافنا، فدماؤنا في رقابهم إلى أن تقوم القيامة. قال الإمام الحسن بن بدر الدين في أنوار اليقين والمحكي عن زيد بن علي عليهما السلام - أنه نسب ما أصابه من ظلم هشام إلى الشيخين لأجل كونهمـــــــا أول من سن ظلم العترة، والتقدم على الأئمة.
Sheikh Abu Ja'far al-Husami said: It is authentically narrated from Zayd ibn Ali (as) that he said, "Every banner that is raised, not for us, and does not call to us, is a banner of misguidance." Imam Abu Talib narrated with his chain of narration that Fudayl al-Rassan said: "I was with Zayd Ibn Ali (as) at al-Kanasah, and a man asked him about the two sheikhs (referring to Abu Bakr and Umar). Zayd turned away from him. When night fell and he was struck by an arrow and said, “Where is the questioner?”. They brought him to him, and Zayd said to him, “They are the ones who attacked me, they are the ones who killed me, they are the ones who oppressed me in this position. They were the first to deny us our rights and to burden the people with our responsibilities. Our blood is on their hands until the Day of Judgment." Imam al-Hasan Ibn Badr al-Din, in "Anwar al-Yaqeen," narrated from Zayd that he attributed the injustice he faced from Hisham (Ibn Abdul Malik) to the two Sheikhs (Abu Bakr & Umar) because they were the first to initiate injustice against the Ahlul Bayt (as) and to precede over the Imams.
Returning back to the narrative, another major source of reference for Fatima's claims can be located in Al-Baladhuri's Ansab al-Ashraf, Vol. 10, pg. 79:
المدائني عن سعيد بن خالد مولى خزاعة عن موسى بن عقبة قال: دخلت فاطمة على أبي بكر حين بويع فقالت: ان أم أيمن، ورباح يشهدان لي أن رسول الله صلى الله عليه وسلم أعطاني فدك فقال: والله ما خلق الله أحب إلي من أبيك، لوددت أن القيامة قامت يوم مات، ولئن تفتقر عائشة أحب إلي من أن تفتقري، أفتريني أعطي الأسود والأحمر حقوقهم وأظلمك وأنت ابنة رسول الله صلى الله عليه وسلم، إن هذا المال إنما كان للمسلمين فحمل منه أبوك الراجل وينفقه في السبيل، فأنا إليه بما وليه أبوك، قالت: والله لا أكلمك قال: والله لا أهجرك. قالت والله لأدعون الله عليك، قال: لأدعون الله لك.
Narrated Al-Mada'ini from Sa'eed ibn Khalid, servant of Khuza'a from Musa ibn Uqba who said: Fatima (s) entered upon Abu Bakr when he was paid allegiance, and she said: "Umm Ayman and Rabah bear witness for me that the Messenger of Allah (SAW) gave me the Fadak." Abu Bakr said: “By Allah! There is no one more dear to me than your father, I wished the Judgment Day had happened in the day that he passed away, I prefer ‘Aisha to encounter poverty rather than your poverty, do you think I give every red and black their rights and I oppress you, while you are the daughter of the Messenger of Allah (saw)? This wealth is for the Muslims. Your father used to appoint people over it and spent it for charity. I will do with it what your father did.” Fatima (as) replied: "By Allah! I will not speak to you!" He said: "By Allah! I will not leave speaking with you." She said: "By Allah! I will pray to Allah against you." He said: "But I will pray to Allah for you."
Musa b. Uqba was the famous historian whose Kitab al-Maghazi was recently discovered. It was described by Malik and Ibn Ma’in as the most authentic book of Maghazi in Siyar A’lam al-Nubala, Vol. 6, pg. 144 - 117.
By referring to Umar b. al-Khattab's own description of what occurred after the Prophet's death, we find his mentioning of this incident in details. This can be read from Tabaqat Ibn Sa’ad. Vol. 2, pg. 241:
أخبرنا محمّد بن عمر، أخبرنا هشام بن سعد عن زيد بن أسلم عن أبيه قال: سمعتُ عمر يقول: لمّا كان اليوم الّذى تُوفّى فيه رسول الله، -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، بويع لأبى بكر في ذلك اليوم، فلمّا كان من الغد جاءت فاطمة إلى أبى بكر معها عليّ فقالت: ميراثي من رسول الله أبى، -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-! فقال أبو بكر: أمِن الرّثّةِ أو من العُقَد؟ قالت: فدك وخَيْبَر وصدقاته بالمدينة أرِثُها كما يرِثُك بناتُك إذا متّ! فقال أبو بكر: أبوكِ واللهِ خيرٌ منّى وأنتِ والله خيرٌ من بناتى، وقد قال رسول الله: لا نورث، ما تركنا صدقةٌ، يعني هذه الأموال القائمة، فتعلمين أنّ أباكِ أعطاكِها؟ فوالله لَئِن قُلْتِ نعم لأقبلنّ قولَك ولأصَدّقنّك! قالت: جاءتنى أمّ أيمن فأخبرتنى أنّه أعطانى فدك، قال: فسمعتِه يقول هي لكِ؟ فإذا قلتِ قد سمعتُه فهى لك فأنا أصدّقك وأقبلُ قولك! قالت: قد أخبرتُك ما عندي
Narrated by Muhammad b. Umar, reported by Hisham b. Saad from Zaid b. Aslam, from his father, he said: I heard ‘Umar saying, "When the day the Messenger of Allah (SAW) passed away, Abu Bakr was appointed as the leader on that day. The next day, Fatimah came to Abu Bakr with Ali, and she said, 'My inheritance from the Messenger of Allah!' Abu Bakr asked, 'From the estate or from the necklace?' She replied, 'The Fadak, Khaybar, and his charity in Medina, I inherit it as your daughters inherit from you when you die!' Abu Bakr said, 'By Allah, your father is better than me, and you are better than my daughters. The Messenger of Allah said, 'We, the prophets, do not leave any inheritance, what we leave behind is charity.' Do you know that your father gave it to you?' She replied, 'Umm Ayman informed me that he (the Prophet) gave me Fadak.' He asked, 'Did you hear him say it's for you?' She said, 'Yes.' He said, 'If you have heard him say it's for you, then it's yours. I believe you and accept your words.' She said, 'I have informed you of what I have.'"
The lexicographer Abu Hilal al-Askari (4th C. AH) records in al-Awa’il, pg. 258:
أخبرنا أبو احمد عن الجوهرى عن محمد بن زكريا عن ابن عائشة ، وعن أبيه عن عمه قال : شهد على وأم أيمن عند أبي بكر – رضى الله عنه – أن النبي وهب فدكا لفاطمة
Abu Ahmad narrated from Al-Jawhari from Muhammad b. Zakariya from Ibn A'isha, and from his father from his uncle, who said: “Ali and Umm Ayman testified before Abu Bakr that the Prophet (saw) had allocated a share for Fatimah.”
We read further in Futuh al-Buldan pg. 26:
وحدثنا عبد الله بن ميمون المكتب، قال: أخبرنا الفضيل بن عياض، عن مالك بن جعونة، عن أبيه، قال: قالت فاطمة لأبي بكر: إن رسول الله ﷺ جعل لي فدك، فأعطني إياها. وشهد لها علي بن أبي طالب، فسألها شاهداً آخر، فشهدت لها أم أيمن، فقال: قد علمتِ يا بنت رسول الله أنه لا تجوز إلا شهادة رجلين أو رجل وامرأتين، فانصرفت.
Abdullah b. Maymun al-Maktab narrated to us, saying: al-Fudhayl b. Iyad informed us, from Malik b. Ja'wanah, from his father, who said: Fatima said to Abu Bakr, "The Messenger of Allah ﷺ assigned Fadak to me, so give it to me." Ali b. Abi Talib testified for her, but he [Abu Bakr] asked her for another witness. Umm Ayman then testified for her. He replied, "I am aware, O daughter of the Messenger of Allah, that the testimony of only two men or one man and two women is valid." So, she left.
وحدثني رَوْح الكرابيسي قال حدثنا زيد بن الحباب قال أخبرنا خالد بن طهمان عن رجل حسبه روح جعفر بن محمد أن فاطمة قالت لأبي بكر الصديق أعطني فدك فقد جعلها رسول الله لي فسألها البينة، فجاءت بام أيمن ورباح مولى النبي ﷺ فشهدا لها بذلك فقال : ان هذا الامر لا تجوز فيه إلا شهادة رجل وامرأتين
Rawh al-Karabisi narrated to me, he said: Zayd b. al-Habbab informed us, he said: Khaled ibn Tahman informed us, from man who deemed reliable by Rawh, (that) Ja'far ibn Muhammad: Fatimah said to Abu Bakr al-Siddiq, "Give me my share that the Messenger of Allah allocated for me." He asked her for evidence, so she brought Umm Ayman and Rabaah, a freed slave of the Prophet, as witnesses. They testified to that. He said, "In this matter, the testimony of a man and two women is not permissible."
Even the later Abbasid caliph, al-Ma'mun, is recorded to say in Futuh al-Buldan, pg. 27 - 28:
ولما كانت سنة عشر ومائتين أمر أمير الْمُؤْمِنِين المأمون، عَبْد اللَّهِ بْن هارون الرشيد فدفعها إِلَى ولد فاطمة وكتب بذلك إِلَى قثم بْن جَعْفَر عامله عَلَى المدينة، أما بعد، فإن أمير الْمُؤْمِنِين بمكانه من دين اللَّه. وخلافة رسوله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ والقرابة به أولى منَ استن سنته، ونفذ أمره وسلم لمن منحه منحة وتصدق عَلَيْهِ بصدقة منحته وصدقته، وبالله توفيق أمير المؤمنين وعصمته، وإليه في العمل بما يقربه إليه رغبته، وقد كان رسول الله صلى الله عليه وسلم أعطى فاطمة بنت رَسُول اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فدك وتصدق بها عليها، وكان ذلك أمرا ظاهرا معروفا لاختلاف فيه بَيْنَ آل رَسُول اللَّهِ صَلَّى اللَّهُ عليه، ولم تزل تدعي منه ما هُوَ أولى به من صدق عَلَيْهِ فرأى أمير الْمُؤْمِنِين أن يردها إِلَى ورثتها ويسلمها إليهم تقربا إِلَى اللَّه تعالى بإقامة حقه وعدله وإلى رَسُول اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بتنفيذ أمره وصدقته،
In 210 Hijri Amirul Mu’minin Mamun b. Harun al-Rashid gave an order that Fadak be given to the family of Fatima. This order was given to his representative in Madina Quthum b. Jafar: ‘I Commander of the Faithful as the successor of the Prophet has a duty to follow the way of the Prophet. Anything or Sadaqah that the Prophet (saw) gave must be given by me, all his virtues come from Allah, and my aim is to do that which pleases my Creator. I have found that the Prophet (s) gave Fadak as a gift to his daughter and made her the sole owner and this is such a clear matter that carries no doubt amongst the Prophet’s family. Verily the Commander of the Faithful deems it correct to return Fadak to the descendents of Fatima so as to implement the Justice of Allah (swt) and get closer to him in the process, and implement the order of the Prophet (saw) and attain a good reward.
Scholarly Affirmations
Many scholars have affirmed this event to take place and have narrated about it in their books, and we will quote multiple. to demonstrate this.
Ibn Hazm notably mentions the narrations about it in his al-Muhalla Vol 8 pg. 506:
وروي : أن علي بن أبي طالب - به شهد - لفاطمة - رضي الله عنها - عند أبي بكر الصديق له ومعه أم أيمن فقال له أبو بكر: لو شهد معك رجل أو امرأة أخرى لقضيت لهـا بذلك.
It has been narrated that Ali b. Abi Talib (as) bore witness for Fatima (sa) before Abu Bakr and with him also Umm Ayman. Then Abu Bakr said to him: "If another man bears witness with you or another woman, I will accept it.”
The important muslim historian and jurist, al-Samhudi says in his Wafa al-Wafa Vol. 3, pg. 157 - 158:
فإنه قال فيها : وهي التي قالت فاطمة رضى الله تعالى عنها : إن رسول الله صلى الله عليه وسلم تحلنيها ، فقال أبو بكر رضى الله تعالى عنه : أريد بذلك شهودا ، فشهد لها على ، فطلب شاهدا آخر ، فشهدت لها أم يمن ، فقال : قد علمت يا بنت رسول الله صلى الله عليه وسلم أنه لا يجوز إلا شهادة رجل وامرأتين
Fadak was that land that Fatima claimed Rasulullah (saw) had given to me. Abu Bakr demanded witnesses. ‘Ali and Umm Ayman testified. Abu Bakr replied, ‘Only the testimony of a man and two women are acceptable.
The famed mufassir, Fakhr al-Din al-Razi says in al-Tafsir al-Kabir Vol. 15 pg. 247:
فلما مات ادعت فاطمة عليها السلام أنه كان ينحلها فدكا ، فقال أبو بكر : أنت أعز الناس علي فقراً ، وأحبهم إلي غنى ، لكني لا أعرف صحة قولك ، ولا يجوز أن أحكم بذلك ، فشهد لها أم أيمن ومولى للرسول عليه السلام ، فطلب منها أبو بكر الشاهد الذي يجوز قبول شهادته في الشرع فلم يكن
When the Prophet passed away, Fatima (as) claimed that he had granted Fadak to her. Abu Bakr said, 'You are the dearest of people to me in poverty and the most beloved to me in wealth, but I do not know the truth of your claim, and it is not permissible for me to judge based on it.' Umm Ayman and a servant of the Messenger (saw) testified on her behalf, but Abu Bakr asked for a witness whose testimony was acceptable according to Islamic law, and there was none.
Ibn Hajar al-Makki in his Sawaiq al-Muhriqa, pg. 93 defends Abu Bakr as follows:
ودعواها أَنه صلى الله عَلَيْهِ وَسلم نحلهَا فدك لم تأت عَلَيْهَا بِبَيِّنَة إِلَّا بعلي وَأم أَيمن فَلم يكمل نِصَاب الْبَيِّنَة على أَن فِي قبُول شَهَادَة الزَّوْج لزوجته خلافًا بَين الْعلمَاء وَعدم حكمه بِشَاهِد وَيَمِين وَإِمَّا لعِلَّة كَونه مِمَّن لَا يرَاهُ ككثيرين من الْعلمَاء أَو أَنَّهَا لم تطلب الْحلف مَعَ من شهد لَهَا وزعمهم أَن الْحسن وَالْحُسَيْن وَأم كُلْثُوم شهدُوا لَهَا بَاطِل على أَن شَهَادَة الْفَرْع وَالصَّغِير غير مَقْبُولَة
In respect of the claim made by Fatima that Rasulullah (saw) had given Fadak to her, she could not present any witness in her favor apart from ‘Ali and Umm Ayman, thus the criteria for witness numbers was not met. Moreover there are differences amongst the scholars as to whether a husband can testify in favor of a claim made by his wife. It can also be said that Fatima did not ask her witnesses to make a claim on oath. As for Hassan, Husayn and Umm Kulthoom testifying in support of Fatima’s claim, is incorrect, because the testimony of offspring or underage children is unacceptable.
Al-Sharif al-Jarjani says in his Sharh al-Mawaqif, Vol. 8, pg. 735:
( فان قيل ادعت) فاطمة ( انه ) عليه السلام ( نحلها ) أي أعطاها فدكا نحلة وعطية ( وشهد ) عليه ( على والحسن والحسين وأم كلثوم ) والصحيح أم أيمن وهي امرأة اعتقها رسول اللّه صلى اللّه تعالى عليه وسلم وكانت حاضنة أولاده فزوجها من زيد فولدت له اسامة ( فرد أبو بكر شهادتهم ) فيكون ظالما ( قلنا أما الحسن والحسين فللفرعية ) لان شهادة الولد لا تقبل لاحد أبويه وأجداده عند أكثر أهل العلم وأيضا هما كانا صغيرين في ذلك الوقت (وأما على وأم كلثوم فلقصورهما عن نصاب البينة ) وهو رجلان أو رجل وامرأتان
If it is stated that Fatima claimed that Rasulullah had bestowed Fadak to her and that Ali, Hassan, Husayn, Umme Kulthum testified in her favor, but the Sahih view is that it was Umm Ayman who testified in her favor [not Umm Kulthum], and Abu Bakr rejected their testimony which made him an oppressor, so we will reply that the testimonies of Hasan and Husayn were not accepted being her progeny and their being minors. As for the testimonies of Ali and Umm Ayman, they were rejected as being short of the requirement.
The jurist and islamic historian, al-Zarkashi records in his Bahr al-Muhit. Vol. 3, pg. 364:
واحتج ابن السمعاني في باب الأخبار على الجواز بإجماع الصحابة، فإنهم خصوا قوله تعالى : يوصيكم الله في أولادكم [سورة النساء / ۱۱] بقوله عليه السلام: إنا معشر الأنبياء لا نورث فإن قالوا: إن فاطمة رضي الله عنها طلبت الميراث؟ قلنا: إنما طلبت النحلى لا الميراث
Al-Sam'ani has argued for the validity of the consensus of the Sahaba because they singled the statement of Allah (swt), "Allah enjoins you concerning your children..." {4:11} to the Prophet's (saw) statement: "We the group of Prophets do not leave inheritance." If someone asks that Fatima (sa) asked for it as her inheritance, we will reply that: She asked for it as gift (of the Prophet (saw)) not as inheritance.
The islamic historiographer, ‘Allama al-Shahrastani (5th C. AH) in his Milal wal-Nihal, pg. 13:
الخلاف السادس : في أمر فدك والتوارث عن النبي عليه السلام ودعوى فاطمة عليها السلام وراثة تارة
The 6th dispute concerned Fadak and the inheritance of Rasulullah (s). Sayyida Fatima deemed it her land, and the claim of Fatima to its ownership.
The Islamic geographer and journalist, Yaqut al-Hamawi records in Mu’jam al-Buldan, Vol 4 pg. 270 - 272:
وهي التي قالت فاطمة رضي الله عنها: إن رسول اللَه صلى الله عليه وسلم نحلنيها فقال أبو بكر رضي اللَه عنه أريد لذلك شهوداً ولها قصة. فكان علي يقول: إن النبي صلى الله عليه وسلم جعلها في حياته لفاطمة. لما قُبض رسول الله صلى الله عليه وسلم قالت فاطمة رضي الله عنها لأبي بكر رضي الله عنه: إن رسول الله صلى الله عليه وسلم جعل لي فدَك فأعطاني إياها
This is (the land) about which Fatima (ra) said: ‘Allah’s messenger gave it to me’, hence Abu Bakr (ra) said: ‘I want witnesses’. That had a story. Ali used to say: ‘The prophet (s) granted it to Fatima during His life’. After the death of the Prophet, Fatima (r) said to Abu Bakr: ‘My father the Prophet gave Fadak to me, thus give it to me’.
And finally, al-Baladhuri, who goes as far to say this is an established fact while explaining the actions of al-Ma’mun in Futuh al-Buldan, pg. 27:
وقد كان رسول الله الله أعطى فاطمة بنت رسول الله الله فدك وتصدق بها عليها وكان ذلك امراً ظاهراً معروفاً لا اختلاف فيه بين آل رسول الله ﷺ ولم تزل تدعي منه ما هو اولى به من صدق عليه، فرأى امير المؤمنين أن يردها إلى ورثتها ويسلمها إليهم تقرباً الى الله تعالى بإقامة حقه وعدله ، وإلى رسول الله الله بتنفيذ امره وصدقته » فأمر باثبات ذلك في دواوينه، والكتاب به إلى عماله فلين كان يُنادى في كل موسم بعد أن قبض الله نبيه أن يذكر كل من كانت له صدقة، او هبة او عدة ذلك فيقبل قوله ويُنفذ عدته أن فاطمة «رضها » أولى بأن يصدق قولها فيما جعل رسول الله ﷺ لها
“Indeed, the Messenger of Allah (SAW) gave Fatima, the daughter of the Messenger of Allah (SAW), Fadak, and she gave it in charity. This was a well-known matter, with no dispute among the family of the Prophet (saw). She continued to claim what was rightfully hers, as it was granted to her by the Prophet. The Commander of the Faithful (Ali) saw it as his duty to return it to her heirs and to hand it over to them, seeking closeness to Allah by upholding His rights and justice, and following the command of the Messenger of Allah by fulfilling his bequest. He ordered that this be recorded in his records and sent to his governors. Thus, every year after the passing of the Prophet (SAW), it was announced in every season that anyone who had a charity, gift, or similar matter would have their word accepted, and their decision executed. Indeed, Fatima (RA) was more entitled for her word to be accepted regarding what the Messenger of Allah (SAW) had granted her.”
Fadak in the Holy Qur'an
What is unknown to many is the place of Fadak in the Holy Qur'an. Allah declares in the Surah al-Israa' 17:26:
وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.
The relative in mention here is Ahl al-Bayt (as), though Sunnis differ on this point. Imam al-Sajjad (as) believed it to be about him and that’s recorded in Tafsir al-Tabari. Vol. 14, pg. 563:
عن أبي الديلم، قال: قال عليّ بن الحسين عليهما السلام لرجل من أهل الشام: أقرأت القرآن؟ قال: نعم، قال: أفما قرأت في بني إسرائيل (وآتِ ذَا القُرْبى حَقَّهُ) قال: وإنكم لَلْقرابة التي أمر الله جلّ ثناؤه أن يُؤتى حقه، قال: نعم.
Abu Al-Dailam said: Ali Ibn al-Husayn (as) said to a man from the people of Sham: "Have you read the Quran?" He said: "Yes." He said: “Have you read the verse in Sura Bani Isra’il (And give the relative his right)?”. He said: "And you are the near of kin whom Allah has commanded to give them their rights?”. He said: "Yes."
When this verse was revealed, the Prophet gave the land of Fadak to Fatima al-Zahra (as) under the order of Allah. This is proven from the following authority works of Ahl al-Sunnah:
وَأخرج الْبَزَّار وَأَبُو يعلى وَابْن أبي حَاتِم وَابْن مرْدَوَيْه عَن أبي سعيد الْخُدْرِيّ رَضِي الله عَنهُ قَالَ: لما نزلت هَذِه الْآيَة {وَآت ذَا الْقُرْبَى حَقه} دَعَا رَسُول الله صلى الله عَلَيْهِ وَسلم فَاطِمَة فَأَعْطَاهَا فدك
Abu Sa’eed al-Khudri and Abdullah Ibn Abbas narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima al-Zahra (as) and gifted the land of Fadak to her.
As for Shia text, we find in Tafsir al-Qummi, vol. 2, pg. 781:
حدثني أبي عن ابن ابي عمير عن عثمان بن عيسى وحماد بن عثمان عن أبي عبدالله عليه السلام قال:….قالت فأشهد أن الله أوحى إلى رسول الله صلى الله عليه وآله “وآت ذا القربى حقه” فجعل فدك لفاطمة
My father narrated from Ibn Abi Umayr from Uthman b. Isa and Hamaad b. Uthman that Abu Abdullah said: (Umm Ayman) said: ‘I testify that Allah revealed to Allah’s apostle ‘{And give to the near of kin his due} thus he (s) gave Fadak to Fatima’.
The reason we mention this and prove this, is because this attests to Sayyida Fatima's claim that her father gave her Fadak. As this verse was revealed, the Prophet (saw) honoured Fatima (as) by giving her Fadak.
Sunnis will be quick to jump to the weakening of the report from Musnad Abi Ya'la, by claiming that within the chain is Atiya al-Awfi. However many scholars have regarded him as reliable.
Ibn Hajar al-’Asqalani: Saduq in Taqrib al-Tahdhib, Vol. 1, pg. 678.
At-Tirmidhi: Hasan Hadith per Ibn Hajar in Nataij al-Afkar, Vol. 1, pg. 267.
This is why al-Muhaqiq al-Nuhamisi concluded him to be ‘Saduq’ in the footnote of Emta al-Asma, Vol. 16, pg. 16 - 17.
Ibn Khuzayma also puts his narrations under his chapter of authentic ones in his Kitab al-Tawhid, pg. 852 - 853.
Ibn Sa’ad: Thiqah with Salih hadiths in Tabaqat al-Kubra, Vol. 6, pg. 305.
Al-Ijli included him in Marifat al-Thiqat Vol. 2, pg. 140 and said he’s thiqah.
Ibn Ma’in: ‘Salih’ in Tarikh Ibn Ma’in by al-Dawri, Vol 1, pg. 259 & 280, Report # 2153 & 2446.
Allamah Ibn Shaheen included him in Asma al-Thuqat, pg. 172, and included another quote from Ibn Ma’in that there was no issue with him.
This is why Sheikh Mahmud Sa’id said in his book in Rafe al-Manara, pg. 215:
وخلاصة ما تقدم أنَّ عطية العوفي قد عَدَّلَهُ يحيى بن سعيد القطان وابن سعد وابن معين والترمذي والبزار وابن شاهين وتبعهم بعض من تأخر عنهم فقال ابن القطان (كما في نصب الراية ٦٨/٤): وعطية العوفي مضعف، قال ابن معين فيه: صالح، فالحديث حسن. اهـ.
We conclude that Atiya al-Aufi was authenticated by Yahya Ibn Sa’eed al-Qatan, Ibn Saad, Ibn Ma’in, al-Tirmidhi, al-Bazzar, Ibn Shaheen and some others.
And most relevantly, on pg. 181 of the same book, we read:
لأنه تقرر في قواعد علوم الحديث أنَّ الراوي الذي جاء فيه جرح وتعديل وهذا الجرح مبهم غير مفسر ينبغي رده وعدم العمل به وترك الالتفات إليه وبالتالي الأخذ بالتعديل الذي جاء في الرواي هو الصحيح، وقد استقر العمل عند المحدثين على هذا.
‘It is settled in the science of Hadith that if there is praise and criticism about a narrator and the reason for the criticism is unknown then (criticism) must be rejected and shall not be relied on and the praise about the narrator must be accepted. This is the correct (act) and that is what the scholars follow.’
A second objection raised is asking why Abu Sa'eed al-Khudri or Ibn Abbas did not come to defend or testify for Fatima (as) in regards to this debate. However, this objection is unreasonable as both of them were very young with Abu Sa'eed being 10 years old while Ibn Abbas was about 13. Children remaining quiet in such a heated conflict is nothing unusual, and hence in later years they narrated these incidents when tafsir became more popularised.
A third objection raised by some scholars is that Surah Isra is a Meccan Sura, while Fadak was acquired in Medina. How is it that an incident that took place in Medina, is referred to in a Meccan verse? To answer this we say:
Firstly, the Qur’an isn’t arranged according to their revelation. Many times Surahs will be revealed in Mecca but won’t be completed until Medina, or some have verses mid-surah which were revealed in Medina while rest of surah itself was revealed in Mecca. As there is no specific proof (by any tradition) that this verse was revealed in Mecca, it cannot be claimed as a Meccan verse. For example, In Umdat al-Qari, Vol. 19, pg. 243 we are told that Surah Taghabun is a Meccan Surah containing Madani verses:
سورة التغابن….وقال مقاتل مدنية وفيها مكي وقال الكلبي مكية ومدنية وقال ابن عباس مكية إلا آيات من آخرها نزلت بالمدينة
Surah Taghabun… Maqatil said that it was revealed in Medina and included verses that were revealed in Mecca, Kalbi said that it was revealed in Mecca and Medina, Ibn Abbas said that it was revealed in Mecca except the last verses that have been revealed in Medina.
Secondly, several verses were revealed twice. Fakhrudin al-Razi for example stated that Surah Fatha descended in Mecca and Medina in his Tafsir al-Kabir. Vol. 1, pg. 184 says:
القول الثالث: قال بعض العلماء، هذه السورة نزلت بمكة مرة، وبالمدينة مرة أخرى، فهي مكية مدنية، ولهذا السبب سماها الله بالمثاني، لأنه ثنى إنزالها، وإنما كان كذلك مبالغة في تشريفها
The third opinion: Some scholars said, "This Surah was revealed once in Mecca and once in Medina, so it is both Meccan and Medinan. For this reason, Allah named it 'Al-Muthani' (the repeated), because He repeated its revelation. However, this was only an exaggeration in honoring it."
Thirdly, in al-Suyuti’s Durr al-Manthur. Vol. 5, pg. 276, it is written:
وَأخرج ابْن مردوية عَن أبي أُمَامَة رَضِي الله عَنهُ: أَن النَّبِي صلى الله عَلَيْهِ وَسلم قَالَ لعَائِشَة: وَضرب بِيَدِهِ أنفقي مَا ظهر [] كفى قَالَت: إِذا لَا يبْقى شَيْء قَالَ ذَلِك: ثَلَاث مَرَّات فَأنْزل الله تَعَالَى: {وَلَا تجْعَل يدك مغلولة} الْآيَة
“Once the Prophet (s) asked Aisha to spend all that they had. Aisha replied then nothing would be left for them. After that this verse was revealed, ‘Wala taj’al.. (17:26)’”.
Subhanallah, our opponents narrate that a virtue of A’isha within Surah al-Israa’ shows that this verse in particular was revealed in Medina, but when it comes to the virtues of Fatima (sa) we must reject it because for some reason it can’t be the same case for her. Why the double standards?
Addressing Abu Bakr's argument
Abu Bakr rejected the witnesses of Fatima & others, because of the reason that a husband can’t testify for her wife and that a woman is not sufficient to testify for herself. He thus argued that her evidence was insufficient and so in his mind had valid grounds to reject them. We will response to these points in four ways:
These people were all undoubtedly saying the truth.
Sunni fiqh allows these testimonials.
Abu Bakr hypocritically contradicted himself
Abu Bakr didn’t even have a right to judge this case.
If someone was to ask: Why didn’t Fatima (as) bring more witnesses? We respond: He would undoubtedly find a way to reject the witnesses such as saying they are biased in her favor, like he did for Ali (as). Fatima (as). Moreover, the hadith says in Sunan Ibn Majah 51:
It was narrated that Anas b. Malik said: "The Messenger of Allah (ﷺ) said: 'Whoever gives up telling lies in support of a false claim, a palace will be built for him in the outskirts of Paradise. Whoever gives up an argument when he is in the right, a palace will be built from him in the middle (of Paradise). And whoever had good behavior, a palace will be built for him in the highest reaches (of Paradise).'"
Status of the narrators
Nur al-Din al-Halabi argues in his Sirat al-Halabiyah, Vol. 3, pg. 487 & 488:
ولعل طلب إرثها من فدك كان منها بعد أن ادعت رضي الله تعالى عنه أن النبي صلى الله عليه وسلم أعطاها فدكا وقال لها هل لك بينة فشهد لها علي كرم الله وجهه وأم أيمن فقال لها رضي الله تعالى عنه أبرجل وامرأة تستحقيها واعترض عليه. الرافضة بان فاطمه معصومه بنص (إنما يريد الله ليذهب عنكم الرجس أهل البيت) وخبر فاطمه بضعه مى فدعوها صادقه لعصمتها وايظا شهد لها بذلك الحسن والحسين وأم كلثوم رضى الله تعالى عنهم
ورد عليهم بان من جمله أهل البيت أزواجه صلى الله عليه وسلم ولسن بمعصومات اتفاقا فكذلك بقيه أهل البيت وما كونها بضعه فمنه فمجاز قطعا وانها كبضعه فيما يرجع للخير والشفقه واما زعم أنه شهد لها الحسن وأم كلثوم فباطل لم ينقل عن أحد ممن يعتمد عليه على أن شهادة الفرع للأصل غير مقبوله.
She asked for her share of inheritance in Fadak after she claimed that Allah’s apostle had granted her Fadak. He (Abu Bakr) said ‘Do you have any proof? ‘Ali gave testimony and so did Umm Ayman. Abu Bakr said the number of witnesses have not been met by the testimonies of a male and female. The Rafidhis objected to Abu Bakr’s act and said that Fatima (r) was truthful in her claim because she is ma’suma (infallible) according to the verse ‘{Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying}’ and the words of the Prophet (s) ‘Fatima is a part of me’, and also [they say] that Hasan, Husayn and Umme Kulthoom also testified.
The reply to them (Shias) is that the people of the house include the wives of the prophet and they are not infallible, and the same are the rest of the people of the house. The Hadith which was said [about Fatima] was merely figurative and the meaning of it is related to goodness and mercy, as for the claim that Hassan and Umm Kulthoom gave testimonies, this is false [tradition] because there is no reliable tradition prohibiting the children from testifying in favor of their parents.
Fatima (as) is truthful in her claim, regardless if you believe her to be a ma’suma or not, lest you say she is a liar (wal’ayathibillah). Both of the testimonies were clearly truthful, as these were all people of paradise.
Umm Ayman (ra) was the servant of Rasulullah (saw) as stated by al-Dhahabi in his Siyar A'lam al-ِNubala, Vol. 2, pg. 223. She had a status so lofty and high, the Prophet (saw) used to say she’s a woman of paradise as recorded in Ibn Sa’ad’s Tabaqat al-Kubra, Vol. 8, pg. 179 and Ibn Asakir’s Tarikh Dimashq, Vol. 4, pg. 303:
فقال رسول الله، صلى الله عليه وسلم: من سره أن يتزوج امرأة من أهل الجنة فليتزوج أم أيمن
Rasulullah (s) said: ‘Whoever wishes to marry a woman of paradise should marry Umm Ayman’.
When it comes to Ali and Fatima, there is little need for extensive elaboration. Fatima is the mistress of the women of Paradise, as reported in al-Mustadrak ‘ala al-Sahihain Vol. 3, pg. 164, Hadith # 4721-4722, reports authenticated by al-Hakim and al-Dhahabi. As for Ali (AS), it has been said about him that the truth is with him, and he is with the truth unconditionally. For further evidence on this, refer to our other article. However, we will highlight the narration authenticated by al-Dhahabi in al-Hakim’s al-Mustadrak ala al-Sahihain, Vol 3 pg. 129 Hadith # 4611.
قالت لما سار علي إلى البصرة دخل على أم سلمة زوج النبي صلى الله عليه وسلم يودعها فقالت سر في حفظ الله وفي كنفه فوالله إنك لعلى الحق والحق معك ولولا أني أكره أن أعصى الله ورسوله فإنه أمرنا صلى الله عليه وسلم أن نقر في بيوتنا لسرت معك ولكن والله لأرسلن معك من هو أفضل عندي وأعز علي من نفسي ابني عمر
When Ali was leaving for Basra, he came before Umm Salama. She said: ‘May you go under the protection of Allah. By Allah, you are with Truth (Haq) and truth is with you. If I did not dislike the disobedience of Allah and His Apostle, as they have directed us to stay in the house, I would have come along with you. But by Allah, I will dispatch with you someone who is the most precious to me and is more dearest to me than myself, that is my son Umar’.
Should our opponents have problems with this, let them refer to Sahih al-Bukhari 4481:
`Umar said, "Our best Qur'an reciter is Ubai and our best judge is `Ali; and in spite of this, we leave some of the statements of Ubai because Ubai says, 'I do not leave anything that I have heard from Allah's Messenger (ﷺ) while Allah: "Whatever verse (Revelations) do We abrogate or cause to be forgotten but We bring a better one or similar to it." (2.106)
Also exists the testimony of Ibn Mas’ud who said the same:
عَنْ عَبْدِ اللَّهِ قَالَ: «كُنَّا نَتَحَدَّثُ أَنْ أَقْضَى أَهْلِ الْمَدِينَةِ عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ»
Abdullah (Ibn Masud) said: ‘We used to say that no one is the best Judge in Medina other than ‘Ali’
Fadha'il al-Sahaba, Vol. 2, pg. 604, Hadith # 1033 and pg. 646, Hadith # 1097 by Ibn Hanbal
Mustadrak 'ala al-Sahihain. Vol. 3, pg. 116, Hadith # 4611 by al-Hakim
Tabaqat al-Kubra. Vol. 2, pg. 258 - 259 by Ibn Sa’ad
Tarikh Dimashq, Vol 42, pg. 404 by Ibn Asakir
al-Isti’ab, pg. 530 by Ibn Abd al-Barr
Sunni fiqh allows to act on single testimonies
As scholars of Ahlus Sunnah have affirmed, you can act on the basis of a single truthful testimony, and this was from the Sunnah of Rasulullah (saw).
Ibn Abbas records that the Prophet acted on a single witness in Sahih Muslim 1711b, Abu Huraira also says that in Sunan Abi Dawud 3608 and so does Jabir Ibn Abdullah al-Ansari in Sunan Ibn Majah 2369.
Imam al-Sadiq (as) records that the Prophet (s) acted on a single witness in Imam Malik’s Muwatta, Hadith # 1409. It’s also recorded in Jami` at-Tirmidhi 1345 and Musannaf Ibn Abi Shayba. Vol. 12, pg. 520 - 521, Hadith # 24497 where it mentions Ali (as) likewise did.
Al-Daraqutni affirmed the above in his Sunan al-Daraqutni, Vol. 5, pg. 378 - 379 and pg. 380.
This is why the scholars of Ahl al-Sunnah have ruled as Ibn al-Qayyim al-Jawzi said im I'lam al-Muwqi’in, Vol 2. pg. 186:
بل الحق أن الشاهد الواحد إذا ظهر صدقه حكم بشهادته وحده وقد أجاز النبي -صلى الله عليه وسلم- شهادة الشاهد الواحد لأبي قتادة بقتل المشرك ودفع إليه سلبه بشهادته وحده، ولم يحلف أبا قتادة فجعله بينة تامة، وأجاز شهادة خزيمة بن ثابت وحده بمبايعته -صلى الله عليه وسلم- الأعرابي وجعل شهادته بشهادتين لما استندت إلى تصديقه بالرسالة المتضمنة تصديقه في كل ما يخبر به فإذا شهد المسلمون بأنه صادق في خبره عن الله فبطريق الأولى يشهدون أنه صادق عن رجل من أمته، ولهذا كان من تراجم بعض الأئمة على حديثه الحكم بشهادة الشاهد الواحد إذا عرف صدقه
It is established that when a single witness appears and his truthfulness is evident, his testimony alone is accepted. The Prophet of Allah permitted the testimony of a single witness for Abu Qatadah regarding the killing of the polytheist and the return of his belongings solely based on his testimony alone, without requiring Abu Qatadah to take an oath. This made it a clear evidence. He also permitted the testimony of Khuzaymah ibn Thabit alone regarding his allegiance to the Bedouin, and his testimony was considered equivalent to two testimonies because it was based on his credibility, which was confirmed by the message containing his credibility in everything he reported. Therefore, when Muslims testify to his truthfulness in his report about Allah, they testify that he is truthful about a man from his nation. This is why some of the scholars have characterized his narration as: 'Ruling by the testimony of a single witness if his truthfulness is known
The the famous story of Khuzayma Ibn Thabit (ra) has the Prophet (s) ruling his testimony to be as that of two because of his truthfulness; Sunan Abi Dawud 3607:
The Prophet (peace be upon him) stopped when he heard the call of the Bedouin, and said: Have I not bought it from you? The Bedouin said: I swear by Allah, I have not sold it to you. The Prophet (peace be upon him) said: Yes, I have bought it from you. The Bedouin began to say: Bring a witness. Khuzaymah ibn Thabit then said: I bear witness that you have bought it. The Prophet (peace be upon him) turned to Khuzaymah and said: On what (grounds) do you bear witness? He said: By considering you trustworthy, Apostle of Allah (peace be upon him)! The Prophet (peace be upon him) made the testimony of Khuzaymah equivalent to that of two people.
This tradition can also be found in al-Mustadrak ‘ala al-Sahihain. Vol. 2 pg. 21- 22, Hadith # 2187 - 2188 graded Sahih by al-Dhahabi. This is why Sunni fiqh actually allows single testimonials in matters of court cases.
In another report, Marwan b. al-Hakam (لعنة الله عليه) ruled on the basis of the single testimony of Ibn ‘Umar; Sahih al-Bukhari 2624:
The sons of Suhaib, (Suhaib, who was the freed slave of Bani Jud'an) claimed that Allah's Messenger (ﷺ) had given two houses and one room to Suhaib. Marwan asked, "Who will testify to your claim?" They replied that Ibn 'Umar would do so. Marwan sent for Ibn 'Umar who testified that Allah's Messenger (ﷺ) had really given Suhaib two houses and a room. So, Marwan gave the verdict (in favour of Suhaib's sons), because of (Ibn 'Umar's) witness.
Al-’Ayni records in commentary of this hadith in his Umdat al-Qari, Vol. 13 pg. 251:
وقال ابن بطال كيف قضى مروان بشهادة ابن عمر وحده ثم قال فالجواب أن مروان إنما حكم بشهادته مع يمين الطالب على ما جاء في السنة من القضاء باليمين مع الشاهد
Ibn Batal said: ‘How did Marwan judge on the basis of Ibn Umar testimony only? The answer is that Marwan judged by his testimony accompanied by the oath of the claimant according to Sunnah in making judgment by a single witness and oath of claimant.
Ibn Taymiyyah expressed the same view in Minhaj al-Sunnah, Vol. 4 pg. 125:
نعم يحكم في مثل ذلك بشهادة ويمين الطالب عند فقهاء الحجاز وفقهاء أصحاب الحديث
Yes it can be ruled by the testimony of the sole witness and the claimant's oath according to the scholars of Hijaz and Ahlul Hadith.
Al-Mawardi also says this in al-Ensaf, Vol. 12, pg. 72:
حيث قلنا : يقبل شاهد واحد ويمين المدعي
We say: ‘The testimony of one witness and oath of the claimant is acceptable’.
Abu Bakr’s inconsistency regarding the ruling
Now let us see the double standards of Abu Bakr. Jabir b. Abdullah claims some money in which the Prophet (saw) had promised him, Abu Bakr does not ask for any other witnesses besides Jabir himself for that claim and he gives him even twice as much as the Prophet (saw) had promised him! Why the unfair treatment?
We read in Sahih al-Bukhari 2296
Narrated Jabir b. `Abdullah: Once the Prophet (ﷺ) said (to me), "If the money of Bahrain comes, I will give you a certain amount of it." The Prophet (ﷺ) had breathed his last before the money of Bahrain arrived. When the money of Bahrain reached, Abu Bakr announced, "Whoever was promised by the Prophet (ﷺ) should come to us." I went to Abu Bakr and said, "The Prophet (ﷺ) promised me so and so." Abu Bakr gave me a handful of coins and when I counted them, they were five-hundred in number. Abu Bakr then said, "Take twice the amount you have taken (besides).
Subhan’Allah! The single testimony of Jabir was enough for Abu Bakr, but the witnesses brought by Fatima (as) was not sufficient?! In fact, Ibn Hajar al-’Asqalani goes further to say in his Fath al-Bari. Vol. 7, pg. 376:
وفيه قبول خبر الواحد العدل من الصحابة ولو جر ذلك نفعا لنفسه؛ لأن أبا بكر لم يلتمس من جابر شاهدًا على صحة دعواه
This proves that the single testimony of Sahaba is acceptable, even if that is in their own benefit because Abu Bakr did not ask Jabir for any other witnesses to prove his claim.
And Al-’Ayni similarly says in Umdat al-Qari. Vol. 12, pg. 171:
قلت: إنما لم يلتمس شاهداً منه لأنه عدل بالكتاب والسنة. أما الكتاب فقوله تعالى: كنتم خير أمة أخرجت للناس [آل عمران: ۱۰]. وكذلك جعلناكم أمة وسطام [البقرة: ١٤٣]. فمثل جابر إن لم يكن من خير أمة فمن يكون. وأما السنة فقوله لال : من كذب علي متعمداً.. الحديث، ولا يظن ذلك لمسلم. فضلاً عن صحابي
Abu Bakr did not ask for witnesses from him, because he is just according to the Qur'an and Sunnah. From Qur'an because Allah (swt) says: "You are the best of the nations raised up for (the benefit of) men" {3:110}, and "And thus We have made you a medium (just) nation that you may be the bearers of witness to the people" {2:143}, so someone like Jabir if he was not of the best nation then who will be? And from the Sunnah: The statement of the Prophet (saw): "Whoever lies upon me intentionally, then let him take his seat in the Fire." So even from an ordinary Muslim this is not expected (i.e. to lie upon the Prophet), let alone the Sahabi.
Is Fatima (as) also not amongst those in the verse, best of the nation?! So why is she needed to provide multiple testimonies while others aren’t?
Ali (as) was the Prophet’s wasi, not Abu Bakr
The role of the wasi (executor) is highly sensitive and requires utmost trust, as it is a position appointed solely by the deceased during their lifetime. Misusing this entrusted role represents a severe act of deception and dishonesty. There is no evidence that Abu Bakr was ever appointed as the wasi of the Prophet (s), responsible for managing his Estate after his passing. No authentic hadith exists to support this claim, and we challenge the Ahlus Sunnah to provide even a single authentic narration confirming that the Prophet (s) designated Abu Bakr as his wasi. In contrast, there are hadiths indicating that Ali (as) was appointed as the wasi.
ثم قال: إن هذا أخي ووصيي وخليفتي فيكم، فاسمعوا له وأطيعوا
Rasulullah (saw) said: “This is my brother, Wasi (agent) and successor among you. Listen to him and obey him.”
We read in al-Nisa’i’s Khasais Ali pg. 64 - 65, Hadith # 62:
أخبرنا الفضل بن سهل، قال: حدثني ابن عفان بن مسلم، قال: حدثنا أبو عوانة، عن عثمان بن المغيرة، عن أبي صادق، عن ربيعة بن ماجد: أن رجلاً قال لعلي بن أبي طالب رضي الله عنه: يا أمير المؤمنين! لم ورثت دون أعمامك؟ قال: جمع رسول الله صلى الله عليه وسلم بني عبد المطلب فصنع لهم مداً من الطعام، فأكلوا حتى شبعوا، وبقي الطعام كما هو، كأنه لم يمس، ثم دعا بغمر فشربوا حتى رووا، وبقي الشراب كأنه لم يمس أو لم يشرب. فقال: يا بني عبد المطلب إني بعثت إليكم خاصة، وإلى الناس عامة، وقد رأيتم من هذه الآية ما قد رأيتم، وأيكم يبايعني على أن يكون أخي وصاحبي ووارثي؟ فلم يقم إليه أحد، فقمت إليه، وكنت أصغر القوم، فقال: اجلس، ثم قال: (ثلاث مرات كل ذلك أقوم إليه) فيقول: اجلس. حتى كان في الثالثة ضرب بيده على يدي. ثم قال: فبذلك ورثت ابن عمي دون عمي.
Al-Fadl b. Sahl narrated to us, he said: Ibn Affan b. Muslim narrated to us, he said: Abu Awanah narrated to us from Uthman b. al-Mughira, from Abu Sadiq, from Rabi'ah b. Majid, who said:
A man said to ‘Ali b. Abi Talib (SAW): “O Commander of the Faithful! Why did you inherit instead of your uncles?” He said: "The Messenger of Allah (SAW) gathered the Banu Abd al-Muttalib, and he prepared for them a measure of food. They ate until they were full, and the food remained as it was, as if it had not been touched. Then he brought a drink, and they drank until they were satisfied, and the drink remained as if it had not been consumed. He then said: 'O Banu Abd al-Muttalib! I was sent to you specifically, and to the people generally, and you have seen what you have seen from this miracle. Which of you will give me his pledge to be my brother, companion, and heir?' No one stood up, so I stood up, and I was the youngest among them. He said: 'Sit down.' Then he said this three times, each time I stood up, and he would say: 'Sit down.' Until on the third time, he struck my hand with his hand. He then said: 'And with that, I inherited from my cousin instead of my uncles.'"
883 - حَدَّثَنَا أَسْوَدُ بْنُ عَامِرٍ، حَدَّثَنَا شَرِيكٌ، عَنِ الْأَعْمَشِ، عَنِ الْمِنْهَالِ، عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ الْأَسَدِيِّ، عَنْ عَلِيٍّ قَالَ: لَمَّا نَزَلَتْ هَذِهِ الآيَةُ: {وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ} [الشعراء: 214]، قَالَ: جَمَعَ النَّبِيُّ صلى الله عليه وسلم مِنْ أَهْلِ بَيْتِهِ، فَاجْتَمَعَ ثَلاثُونَ، فَأَكَلُوا وَشَرِبُوا، قَالَ: فَقَالَ لَهُمْ: " مَنْ يَضْمَنُ عَنِّي دَيْنِي وَمَوَاعِيدِي، وَيَكُونُ مَعِي فِي الْجَنَّةِ، وَيَكُونُ خَلِيفَتِي فِي أَهْلِي؟ " فَقَالَ: رَجُلٌ - لَمْ يُسَمِّهِ شَرِيكٌ - يَا رَسُولَ اللهِ، أَنْتَ كُنْتَ بَحْرًا، مَنْ يَقُومُ بِهَذَا؟! قَالَ: ثُمَّ قَالَ لِآَخَرٍ، قَالَ: فَعَرَضَ ذَلِكَ عَلَى أَهْلِ بَيْتِهِ، فَقَالَ عَلِيٌّ: أَنَا
Aswad b. ‘Āmir narrated to us, saying: Sharīk narrated from al-A‘mash, from al-Minhāl, from ‘Abbād b. ‘Abdullah al-Asadī, from Ali who said:
When this verse was revealed: {And warn your closest kindred} [Al-Shu‘arā’: 214], the Prophet (peace be upon him) gathered his family. Thirty gathered, ate, and drank. He said to them: "Who will take on my debts and promises and be with me in Paradise, and be my successor among my family?" A man - Sharik did not name him - said, "O Messenger of Allah, you were an ocean; who can take this on?" Then he asked another. He then presented this to his family, and Ali said, "I will."
In some tradition, the following variant can be read:
لا يقضي عني ديني إلا أنا أو علي
“No one legislates my religious duties except me or Ali (AS).”
Musnad Ahmad b. Hanbal Vol 13, pg. 394 - 395, Hadith # 17435 and Fadha’il al-Sahaba, Vol. 2, pg. 594 by Ahmad Ibn Hanbal; graded sahih.
Mu’jam al-Kabir, Vol. 2, pg. 401 - 402, Hadith # 3432 by al-Tabarani.
We read in al-Mu'jam al-Kabir Vol 1, pg. 66, Hadith # 174:
174 - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ، ثنا عَمْرُو بْنِ حَمَّادِ بْنِ طَلْحَةَ الْقَنَّادُ، ثنا أَسْبَاطُ بْنُ نَصْرٍ، عَنْ سِمَاكِ بْنِ حَرْبٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ عَلِيًّا رضي الله عنه كَانَ يَقُولُ فِي حَيَاةِ رَسُولِ اللهِ صلى الله عليه وسلم: " إِنَّ اللهَ عز وجل يَقُولُ: {أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ} [آل عمران: 144] وَاللهِ لَا نَنْقَلِبُ عَلَى أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللهُ، وَاللهِ لَئِنْ مَاتَ أَوْ قُتِلَ لَأُقَاتِلَنَّ عَلَى مَا قَاتَلَ عَلَيْهِ حَتى أَمُوتَ، وَاللهِ إِنِّي لَأَخُوهُ وَوَلِيُّهُ، وَابْنُ عَمِّهِ، وَوَارِثُهُ فَمَنْ أَحَقُّ بِه مِنِّي "
"Ali would say during the lifetime of the Holy Prophet (s): 'Allah (swt) says {If he (Muhammad) dies or is killed, will you turn on your heels?} By Allah, we will never turn on our heels after Allah (swt) has guided us! If he dies or is killed, I will fight for what he fought for until I die. By Allah, I am his brother, successor (wali), cousin and heir (warith)! And who is more entitled to him than me?"
Al-Haythami certified this report in Majma’ al-Zawa'id, Vol 9 pg. 128 - 129, Hadith # 14765.
Paying debts is one of the main tasks of Wasi/executer. Now if we look at who was given the authority of paying debts of the Prophet (s), we find it was none other than Ali (as). This is why he actually went to fulfill his duties post his death, as read in Tabaqat Ibn Sa’ad. Vol. 2, pg, 243:
أَخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ. حَدَّثَنِي عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ أَبِي عَوْنٍ: أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَمَّا تُوُفِّيَ أَمَرَ عَلِيٌّ صَائِحًا يَصِيحُ: مَنْ كَانَ لَهُ عِنْدَ رَسُولِ اللَّهِ عِدَةٌ أَوْ دَيْنٌ فَلْيَأْتِنِي! فَكَانَ يَبْعَثُ كُلَّ عَامٍ عِنْدَ الْعَقَبَةِ يَوْمَ النَّحْرِ مَنْ يَصِيحُ بِذَلِكَ حَتَّى تُوُفِّيَ عَلِيٌّ. ثُمَّ كَانَ الْحَسَنُ بْنُ عَلِيٍّ يَفْعَلُ ذَلِكَ حَتَّى تُوُفِّيَ. ثُمَّ كَانَ الْحُسَيْنُ يَفْعَلُ ذَلِكَ. وَانْقَطَعَ ذَلِكَ بَعْدَهُ
Muhammad b. Umar informed us, who said: Abdullah b. Ja'far narrated to me from Abdul Wahid b. Abi Awn:
"When the Messenger of Allah (saw) passed away, Ali (may Allah be pleased with him) ordered someone to proclaim: 'Whoever has a promise or a debt owed by the Messenger of Allah, let him come to me!' He used to send someone every year at Al-Aqabah on the Day of Sacrifice to make this proclamation until Ali passed away. Then, Hasan b. Ali (may Allah be pleased with them) continued to do so until he passed away. Then, Husayn (may Allah be pleased with him) did the same, but it ceased after him."
Hence, the responsibility of administering the estate of the Prophet (saw) rested entirely on the shoulders of Mawla ‘Ali (as) and no one else. Abu Bakr had no legitimate right to intervene in this matter by appointing himself as executor, taking control of the deceased's land, and refusing to return it to its rightful heir. If any inquiry was to be conducted, it should have been overseen by Ali (as) and no one else.
If the argument is made that Abu Bakr’s role as caliph made him the executor of the Prophet’s (saw) estate, and that the Prophet (saw) left no inheritance to be distributed, we would argue that this would merely make him the wasi of the Prophet’s seat [Khilafah], and nothing more. However, the Prophet (saw) explicitly appointed ‘Ali (as) as his wasi. Therefore, if anyone was responsible for distributing the Prophet’s belongings or land in accordance with his wishes, that duty fell upon Mawla ‘Ali (as), not Abu Bakr.
If Imam Ali (as), as the wasi, had any doubts regarding an heir’s claim to land that had been bequeathed to them, it would have been fully within his rights to present the matter to a court of law. It was his responsibility to ensure the inheritance was distributed according to the wishes of the Holy Prophet (saw). This serves as clear evidence that Abu Bakr interfered in a matter where he had no jurisdiction under the laws of Sharia.
Therefore, we conclude this research with Fatima's (as) claim to her entitlement to Fadak, and Abu Bakr's rejection of her claim, which serves as a sign of his hypocrisy. We shall now, just like to mention the Shi'a sources that discuss this account as well.
Shi'a Sources
We read in Tafsir al-Qummi, Vol. 2, pg. 155 - 159 with an authentic chain:
Ali Ibn Ibrahim from his father from Ibn Abi 'Umayr from Uthman Ibn ‘Isa from Hammad Ibn Uthman from Imam al-Sadiq (as):
"When allegiance was pledged to Abu Bakr, and the command was straightened for him upon the Emigrants and the Helpers, he sent an envoy to Fadak and threw out the representative of Fatima (sa) from it. So Fatima came up to Abu Bakr and said: 'O Abu Bakr! You are preventing me from my inheritance from Rasulullah (saw), and have dismissed my representative from Fadak, although he had made it to be for me by the Command of Allah (swt)?'. So he said to her, 'Bring me witnesses upon that.' So she came with Umm Ayman who said, 'I will not testify until I first argue against you O Abu Bakr, with what Rasulullah has said. I adjure you to Allah (swt), O Abu Bakr! Do you not know that he (saw) said: 'Surely Umm Ayman is a woman from the inhabitants of Paradise?'. He said, 'Yes.' She (Umm Ayman) said, 'So I hereby testify that Allah (swt) revealed unto Rasulullah (saw): {Then give to the near of kin his due} [30:38], so he made Fadak to be for Fatima (as) by the Command of Allah.' And Ali (as) came and testified similar to that.
An alternative version of this story with similar details is recorded in al-Kafi, Vol. 1, Book 4, Ch. 130, H. # 5. Another version can also be found in al-Tabrasi’s al-Ihtijaj, Vol. 1, pg. 116 - 118.
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