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We have discussed previously that the hadith of Abu Bakr that was brought as a response to Fatima (as) directly contradicts the Qur'an. This is because the hadith claims that Prophets do not bequeath, while we have many occassions and examples where Prophets do bequeath which were covered in the previous part. However, Sunnis find an alternative intepretation to superimpose on the hadith of Abu Bakr to reoncile between his statement and the Qur'an. That is, the hadith only applies to Rasulullah (saw) himself. This was an argment brought by the likes of al-Qurtubi in his tafsir, where he tries to argue that perhaps the hadith was only applicable to the Prophet (saw) and he was the one and only prophet or even man to not leave behind inheritance out of all of mankind. Truly an astonishing claim this is.
The argument that it only applies to the Prophet Muhammad (saw) is an obvious example of conceding that Abu Bakr’s hadith is illogical, as the hadith clearly says “إِنَّا معاشر الْأَنْبِيَاءِ لَا نُورَثُ” which means “Us group of Prophets, don’t inherit”. [Ref. Musnad Ahmad b. Hanbal Vol. 16, pg. 47 Hadith # 9972].
So the Prophet (saw) is referring to the group of Prophets, but really just means himself? Why would the Prophet intend to confuse the people in such way? What possible reasoning is there tomake the Prophet (saw) the only unique individual to not be inherited from? What difference would it be if the children of Dawud (as) and the children of Muhammd (saw) would be inherited from?
Moreover, this view wasn’t typically held by Sunnis themselves. Al-Suyuti quotes one of the biggest scholars of Andalus, Abu Walid al-Bajli in his Tanwir al-Huwalik, pg. 715:
قَالَ الْبَاجِيّ أجمع أهل السّنة أَن هَذَا حكم جَمِيع الْأَنْبِيَاء عَلَيْهِم الصَّلَاة وَالسَّلَام
Al-Baji said: Ahlus Sunnah unanimously (by ijma’) agreed that this is the ruling for all the prophets.
The Prophet left behind inheritance
However, even if we put all these remarks aside and somehow come to accept that this reasoning may have wisdom and sense to it, we would still be unable to accept this reasoning. This is because in numerous times during the Prophet's lifetime was he inherited from or left material things to be bequeathed. In fact, this is so well-known about the Prophet that even Sunni scholars have commented about this.
The commentator of Sahih al-Bukhari, Hamza Muhammad Qasim, says in his Sharh Mukhtasr Sahih al-Bukhari, vol. 4, pg. 132 - 133:
اشتملت هذه الأحاديث على ذكر الأشياء التي خلفها النبي – صلى الله عليه وسلم – وانتقل بعضها إلى خلفائه كالخاتم، أو إلى أصحابه كقدحه ونعليه، أو إلى زوجاته كالكساء المربع -عند عائشة- أو إلى آل بيته كسيفه الذي وهبه لعليّ ثم انتقل إلى عترته الطاهرة، والله أعلم.
These hadiths included mention the belongings left behind by the Prophet (s), some of which passed to his successors, such as the ring, or to his companions, like his drinking cup and his sandals, or to his wives, like the square cloak (kisa) which was with Aisha, or to his family, like his sword which he passed to Ali and then passed on to his pure progeny. Allah knows best.
Let us discuss these belongings one by one.
The Ring of the Prophet (saw) to Abu Bakr, Umar & Uthman
We read the following narration in Sahih al-Bukhari 5866 and Sahih al-Bukhari 5879:
Narrated Ibn ‘Umar: Allah's Messenger (ﷺ) wore a gold ring or a silver ring and placed its stone towards the palm of his hand and had the name 'Muhammad, the Messenger of Allah' engraved on it. The people also started wearing gold rings like it, but when the Prophet (ﷺ) saw them wearing such rings, he threw away his own ring and said. "I will never wear it," and then wore a silver ring, whereupon the people too started wearing silver rings. Ibn `Umar added: After the Prophet (ﷺ) Abu Bakr wore the ring, and then `Umar and then `Uthman wore it till it fell in the Aris well from Uthman.
How can Abu Bakr, Umar and Uthman be inheriting the ring of the Prophet (saws) when Abu Bakr narrated the Prophet (saws) saying: “We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity". This shows the hypocrisy of Abu Bakr, he claims that Prophets do not inherit when it’s concerning Fatima (as). But, when it’s in regards to him it doesn’t apply and he can inherit?
The cloak of the Prophet (saw) to A'isha
We also read in Sahih Muslim 2069a and Sahih Muslim 2080a:
I went back to Asma' and informed her. whereupon she said: Here is the cloak of Allah's Messenger (ﷺ). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (ﷺ) used to wear that, and we waslied it for the sick and sought cure thereby.
Again, Aisha can inherit the Prophet (saws) by taking his cloak but Fatima (as) cannot receive her inheritance from her father (saws)? Where was Abu Bakr stopping Aisha from inheriting that cloak?
We mentioned earlier as she took land for herself from the Prophet (saw) in Sahih al-Bukhari 2328:
The Prophet concluded a contract with the people of Khaibar to utilize the land on the condition that half the products of fruits or vegetation would be their share. The Prophet used to give his wives one hundred Wasqs each, eighty Wasqs of dates and twenty Wasqs of barley. (When ‘Umar became the Caliph) he gave the wives of the Prophet the option of either having the land and water as their shares, or carrying on the previous practice. Some of them chose the land and some chose the Wasqs, and ‘Aisha chose the land.
It is indeed sad that Aisha inherited the very land that her father had denied Sayyida Fatima (as). This is clear from Sahih al-Bukhari 3092:
Narrated ‘Aisha: “…She used to ask Abu Bakr for her share from the property of Allah’s Apostle which he left at Khaibar, and Fadak, and his property at Medina (devoted for charity).
The rich fortunes for Aisha did not just end there, we see that Mu’awiya also lavished her with money and gifts. Ibn Kathir narrates in al-Bidaya Wa al-Nihaya. Vol 11 pg. 443:
وَقَالَ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: بَعَثَ مُعَاوِيَةُ إِلَى أُمِّ الْمُؤْمِنِينَ عَائِشَةَ بِمِائَةِ أَلْفٍ، فَفَرَّقَتْهَا مِنْ يَوْمِهَا، فَلَمْ يَبْقَ مِنْهَا دِرْهَمٌ، فَقَالَتْ لَهَا خَادِمَتُهَا: هَلَّا أَبْقَيْتِ لَنَا دِرْهَمًا نَشْتَرِي بِهِ لَحْمًا. فَقَالَتْ: لَوْ أَذْكَرْتِنِي لَفَعَلْتُ. وَقَالَ عَطَاءٌ: بَعَثَ مُعَاوِيَةُ إِلَى عَائِشَةَ - وَهِيَ بِمَكَّةَ - بِطَوْقٍ قِيمَتُهُ مِائَةُ أَلْفٍ، فَقَبِلَتْهُ
And Hisham Ibn Urwa from his father who said: Mu’awiya sent to Aisha the Mother of Believers a hundred thousand dirhams, she spent it in one day, and there remained not even a single Dirham, and one of her servants said to her: I saved you one Dirham for us to buy meat, she said: if you reminded me before I would (have spent it). And Atta said: Mu’awiya sent to Aisha a necklace worth a hundred thousand, when she was in Mecca, and she accepted it.
Aisha’s riches are clear evidence that the State took no remedial steps that would cause financial difficulties to her. The only financial loss was to Sayyida Fatima (as) whose financial aid was stopped upon the death of Rasulullah (s), her only means of additional support would have been from her step mother, and the ways of such mothers are well known. Rasulullah (s) transferred Fadak to his daughter for her financial support, yet this land was illegally taken, and the Leaders objected to returning the inheritance of Rasulullah (s).
The camel of the Prophet (saw) to Ali (as)
We read in Sahih al-Bukhari 3098:
Narrated `Amr b. Al-Harith: The Prophet (ﷺ) did not leave anything (after his death) except his arms, a white mule, and a (piece of) land which he had given as Sadaqa.
Where did the possessions of Rasulullah (saw) go after he died? Both Abu Bakr and Umar remained loyal to their principle in that these possessions remained with the state and did not go to individuals, but ‘Uthman ended up changing it and allowed it to go to Ali (as) after a dispute as recorded in Musnad Ahmad. Vol. 1, pg. 238 - 239, Hadith. # 77 graded Sahih by Shu’ayb al-Arnaut;
عن ابن عباس ، قال : لما قُبِضَ رسول الله ﷺ ، واستخلف أبو بكر، خاصم العباس علياً في أشياء تركها رسول الله ﷺ ، فقال أبو بكر: شيء ترکه رسول الله له ، فلم يُحركه فلا أحركه . فلمَّا اسْتُخْلِفَ عمر اختصما إليه ، فقال : شيء لم يُحركه أبو بكر فلست أحَرُكُهُ ، قال : فلما استُخْلِفَ عثمان اختصما إليه ، قال : فأَسْكَتَ عثمان ونكس رأسه، قال ابن عباس: فخشيت أن يأخذه ، فضَرَبْتُ بيدي بين كتفي العباس، فقلتُ : يا أبت، أقسمت عليك إلا سلمته لعلي ، قال : فسلمه له
Ibn Abbas said: When the Messenger of Allah (saw) died and Abu Bakr was appointed as caliph, Al-Abbas disputed with Ali (as) concerning some things that the Messenger of Allah (saw) had left behind. Abu Bakr said: "It is something that the Messenger of Allah (saw) left the way it is and I am not going to introduce any changes to it." When Umar was appointed as caliph, they referred the dispute to him and he said: "It is something that Abu Bakr did not change and I am not going to change it." When Uthman was appointed as caliph, they referred the dispute to him and Uthman remained quiet and lowered his head. Ibn Abbas said: "I was afraid that he (i.e. Uthman) would take it, so I struck Al-Abbas between his shoulders and said: 'O my father! I insist that you leave it to Ali (as),' so he left it to him."
This is why Ibn Kathir says in al-Bidaya Wa al-Nihaya. Vol. 8, pg. 381:
وَكَانَ لَهُ بَغْلَةٌ شَهْبَاءُ... فَقَدْ قِيلَ إِنَّهَا عمَّرت بَعْدَهُ حَتَّى كَانَتْ عِنْدَ عَلِيِّ بْنِ أَبِي طَالِبٍ فِي أَيَّامِ خِلَافَتِهِ
As for the mule, it was grey…and it is said that it lived after him (saw) and it was with Ali b. Abi Talib (AS) during his caliphate.
Note: This cannot be sadaqa going to Ali (as) as, it is prohibited for the Ahlulbayt (as) to take sadaqah, as recorded in Sahih Muslim 1072b:
Verily these sadaqat are the impurities of people, and they are not permissible for Muhammad (may peace be upon him), and for the family of Muhammad.
A-Dhahabi also mentioned in his Tarikh al-Islam. Vol. 3, pg. 27.
وَقَالَ الزُّهْرِيُّ: حَدَّثَنِي الْأَعْرَجُ أَنَّهُ سَمِعَ أبا هريرةَ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ: «وَالَّذِي نَفْسِي بِيَدِهِ لَا يَقْتَسِمُ وَرَثَتِي شَيْئًا مِمَّا تَرَكْتُ، مَا تَرَكْنَا صَدَقَةٌ» فَكَانَتْ هَذِهِ الصَّدَقَةُ بِيَدِ عَلِيٍّ غَلَبَ عَلَيْهَا الْعَباس، وَكَانَتْ فِيهَا خُصُومَتُهُمَا، فَأَبَى عُمَرُ أن يقسمها بينهما حتى أعرض عنها عبّاس فَغَلَبَهُ عَلَيْهَا عَلِيٌّ، ثُمَّ كَانَتْ عَلَى يَدَيِ الْحَسَن ، ثُمَّ كَانَتْ بِيَدِ الْحُسَيْنِ، ثُمَّ بِيَدِ علي ابن الْحُسَيْنِ وَالْحَسَنِ بْنِ الْحَسَنِ، كِلَاهُمَا يَتَدَاوَلَانِهَا، ثُمَّ بيد زيد، وهي صَدَقَةُ رَسُولِ اللَّهِ صلى الله عليه وسلم حَقًّا
Narrated Al-Zuhri saying: Narrated to me Al-A'raj that he heard Abu Huraira saying: I heard the Messenger of Allah (saw) saying: "By the One in whose hand is my soul, my heirs do not divide anything of what I leave behind, what we leave is charity." So this charity was in the hands of Ali (as) that he overcame Al-Abbas in it, and their dispute was on that, so Umar refused to divide it between them, until Abbas left it and Ali (a.s) overcame it. Then it was in the hand of Al-Hassan (as), after that it was in the hand of Al-Hussain (as), then in the hands of Ali ibn Al-Hussain (as) and al-Hasan ibn al-Hasan, both of them used to administer it periodically, then it came in the hand of Zayd and that was truly the charity of the Messenger of Allah (saw).
So if inheritance isn’t left by the Prophet (s), then how come he is leaving inheritance here for Ali (as)? Either:
Neither Uthman or Ali care about following the orders of the Prophet (s)
Of course our opponents would have no issue saying it about Ali (as), but will they also throw ‘Uthman under the bus?
At the least, Ali (as) did not believe in that hadith and deemed it as a untrue
Can our opponents come up with a third reply? Or are they pleased with companions seeing each other as liars? So much so for “Adalat al-Sahaba”.
The sword of Rasulullah (saw) to Zaynul 'Abideen
It is recorded that some of the possessions and items of Rasulullah (saw) got to the hands of Imam al-Sajjad (as), and this is recorded in both Shi’a texts and Sunni ones; Sahih al-Bukhari 3110:
That when they reached Medina after returning from Yazid b. Mu'awiya after the martyrdom of Husain b. `Ali (may Allah bestow His Mercy upon him), Al-Miswar b. Makhrama met him and said to him, "Do you have any need you may order me to satisfy?" `Ali said, "No." Al-Miswar said, Will you give me the sword of Allah's Messenger (ﷺ) for I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die."
Ibn Kathir also mentions in his al-Bidayah wa al-Nihayah, Vol. 8, pg. 370:
وزعم سمرة أنه صنع سيفه على سيف رسول الله صلى الله عليه وسلم وكان حنفيا وقد صار إلى آل علي سيف من سيوف رسول الله صلى الله عليه وسلم فلما قتل الحسين بن علي رضي الله عنهما بكربلاء عند الطف كان معه فأخذه علي بن الحسين بن زين العابدين فقدم معه دمشق حين دخل على يزيد بن معاوية، ثم رجع معه إلى المدينة، فثبت في الصحيحين عن المسور بن مخرمة أنه تلقاه إلى الطريق، فقال له: هل لك إلى من حاجة تأمرني بها؟ قال فقال: لا، فقال: هل أنت معطي سيف رسول الله صلى الله عليه وسلم فإني أخشى أن يغلبك عليه القوم، وايم الله إن أعطيتنيه لا يخلص إليه أحد حتى يبلغ نفسي.
Samurah claimed that he made his sword resembling the sword of the Messenger of Allah (s), and he was upright. One of the swords of the Messenger of Allah (s) ended up with the family of Ali. When Al-Husayn ibn Ali (a) was killed in Karbala near At-Taf, Zayn al-Abidin (a) took it. He brought it with him to Damascus when he entered upon Yazid ibn Muawiya, then he returned with it to Al-Madinah. It is established in Sahih Bukhari and Sahih Muslim that Al-Masur ibn Mukhramah met him on the way and said to him, 'Do you have anything to command me with?'. He replied, 'No.' Al-Masur then asked, 'Are you giving me the sword of the Messenger of Allah (s)?I fear that people might take it away from you. By Allah, if you give it to me, no one will reach it until it reaches me.'"
As we see, the Imam (as) had the sword of Rasulullah (saw), possessing his items. If someone claims this was a gift to Ali (as), we ask them to produce a reliable narration stating this. Also, this is still the possession of Rasulullah (saw) that ended up being inherited, as its name suggests it was his sword, so if it were to be inherited then it means his possessions are inheritable.
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