fadak and al saida fatma al zahra (as) Options

[shia girl]

salamon alikom

The motive which causes us to further pursue the history of Fadak and to
extract the continuation of events after it for a period of three centuries
from the texts of the historical books is to clarify three questions


       a. The rule of annulment of inheritance from prophets made by
          the Holy Prophet (PBUH&HF), in other words, that the property
          of the Holy Prophet (PBUH&HF) is a part of the public
          treasurey and belongs to all Muslims. This was claimed by the
          first Caliph Abu Bakr, and was rejected by his successors, both
          by the next two caliphs (Umar and Uthman), and by the Umayyads
          and the Abbasids. We must consider that the lawfulness and
          rightfulness of their caliphate depended upon the correctness
          and the lawfulness of the first caliph and his actions.

       b. Imam Ali (as) and the descendants of Fatimah never had any
          hesitation regarding the rightfulness and justifiability of
          their claim. They insisted and confirmed that Fatima (as) had
          always been right and that Abu Bakr's claim had always been
          rejected, and they did not yield to the false claim.

       c. Whenever one of the Caliphs made a decision to put into effect
          Allah's command, in regards to Fadak, to observe justice and
          equity, and to restore the right to the entitled one in
          conformity with Islamic rules, he used to return back the
          Fadak to the descendants of Fatima (as) and to hand it over
          to them.



1. Umar was the most harsh person in keeping Fatima (as) from Fadak and her
  inheritance as he himself confessed:


       When the Messenger of Allah (PBUH&HF) died I came along with
       Abu Bakr to Ali ibn Abu Talib, and said: ' What do you have to
       say about what has been left by the Messenger of Allah? ', He
       replied: ' We have the most rights with the Holy Prophet
       (PBUH&HF). ' I (Umar) said: ' Even those properties of Khaibar? '
       He said: ' Yes, even those of Khaybar. ' I said : ' Even those
       of Fadak? ', He replied: ' Yes, even those of Fadak.' Then I
       said: 'By Allah, we say no, even if you cut our necks with saws.'


Sunni reference:

- Majma al Zawaid, vol 9 pp 39-40


As mentioned in the previous article, Umar took the document of Fadak and
tore it up. But when Umar became caliph (13/634-23/644) he gave back the
Fadak to the inheritors of the Holy Prophet (PBUH&HF). Yaqut al Hamawi, the
famous historian and geographer, following the event of Fadak said:


       Then, when Umar ibn al Khattab became the caliph and gained
       victories and the Muslims had secured abundanr wealth (i.e
       the public treasury satisifed the caliphate's needs), he made
       his judgement contrary to that of his predecessor, and that was
       to give it (Fadak) back to the Prophet's heirs. At that time Ali
       ibn Abi Talib and Abbas ibn Abd al Muttalib disputed Fadak.

       Ali said that the Holy Prophet (PBH&HF) had bestowed it on
       Fatima (as) during his life time. Abbas denied and used to
       say, 'This was in the possesion of the Holy Prophet (PBUH&HF),
       and I am sharing with his heirs.' They were disputing this with
       among each other and asked Umar to settle the case: 'Both of you
       are more conscious and aware to your problem; but I only give it
       to you.' [See note for this para]

Sunni references:

- Mujam al Buldan, vol 4 p 238-9
- Wafa al Wafa, vol 3 p 999
- Tadhib al Tadhib, vol 10 p 124
- Lisan al Arab, vol 10 p 473
- Taj al Arus, vol 7 p 166

[ Note: The last part of the historic event has been inserted after wards
       to demonstrate the matter of inheritance by the brother of the
       deceased or the paternal uncle of the deceased when he has no sons.
       This problem is a matter of dispute between Islamic Sects. The
       judicial and the jursipridencial discussion is seperate from our
       goal. We are only discussing the matter historicaly.

       Abbas had no claim in this case because he had not shown that he
       had a share in this property, nor did his descendants consider it
       to be among their assests even when they had become caliphs and
       were reigning. They owed this estate either in their position as
       Caliphs, or they used to return it to the descendants of Fatima
       (as) when they had decided to be just governors. ]


2. When Uthman ibn Affan became the caliph after the death fo Umar he
  granted Fadak to Marwan ibn al Hakam, his cousin, and this was one
  of the causes of the vindictive feelings among the Muslims towards
  Uthman, which ended in the revolt against him and his murder.

Sunni references:

- as Sunan al Kubra, vol 6 p 301
- Wafa al Wafa, vol 3 p 1000
- Sharah, ibn Al Hadid, vol 1 p 198
- al Maarif, al Qutaybah, p 195
- al Iqd al Farid, vol 4 p 283, 485
- at Tarikh, Abul Fida, vol 1 p 168
- Ibn al Wardi, vol 1 p 204


  In this way Fadak fell into the possesion of Marwan; he used to sell
  crops and products for at least ten thousand dinars per year, and if
  in some years its income decreased, this drop was not very pronounced.
  This was its usual profit untill the time of the Caliphate of Umar
  ibn Abd al Aziz (in 100.718).


Sunni references:

- Tabaqat, Ibn Sa'ad, vol 5 p 286-7
- Subh al Asha, vol 4 p 291


3. When Muawiyah ibn Abu Sufyan became the Caliph, he became the partner
  with Marwan and others in Fadak. He alloted one thrid to Marwan, and
  one thrid to Amr ibn Uthman ibn Affan and one thrid to his son, Yazid.
  This was after the death of Imam Hasan (as). In the words of the
  Sunni historian, Yaqubi

             To make angry the progeny of the Holy Prophet.


Sunni reference:

- at Tarikh, Yaqubi, vol 2 p 199

  It was in the possesion of the three above mentioned persons untill
  Marwan became Caliph and then he completely took over posession over
  it. Then he donated to his two sons, Abd al Malik and Abd al Aziz. Then
  Abd al Aziz donated his share to his son (Umar ibn Abd al Aziz).


4. When Umar ibn Abd al Aziz becmae the Caliph he delivered a lecture and
  mentioned that: 'Verily, Fadak was among the things that Allah had
  bestowed on His Messenger, and no horse, nor camel was pricked against
  it.'

  As he mentioned the case of Fadak during the past caliphates he said:

       Then Marwan gave it to my father and to Abd al Malik. It became
       mine and and al Walids and Sulaymans (two sons of Abd al Malik).
       When al Walid became caliph I asked him for his share and he
       gave it to me. Then I gathered the three parts and I possess no
       property more preferable to me than this. Be witness that I
       returned it to its original state.

  He wrote this to his governer in Medina (Abu Bakr ibn Muhammad ibn Amr
  ibn Hazm) and ordered him to carry out what he had declared in the
  speech be delivered. Then Fadak came into the possession of the children
  of Fatima (as).

       This was the first removal of oppresion by returning Fadak to
       the Children of Ali (as).

Shia reference:

- al Awail, Abu Hilal al Askari, p 209


5. When Yazid ibn Abd al Malik became caliph (101/720-105/724) he seized
  Fadak and they (the children of Imam Ali (as)) were dispossesed. It
  fell into the possesion of the Banu Marwan as it had been previously.
  They passed it from hand to hand untill their caliphate expired and
  passed away to Banu al Abbas.


6. When Abul Abbas Abdullah as Saffah became the first caliph of the
  Abbasid Dynasty (132/749-136/754) he gave back Fadak to the Children
  of Fatima (as) and submitted it to Abdullah ibn al Hasan ibn al Hasan
  ibn Ali ibn Abi Talib.


7. When Abu Jafar Abdullah al Mansur ad Dawaniqi (136/754-158/775) became
  the calpih, he seized Fadak from the children of Fatima (as).


8. When Muhammad al Mahdi ibn al Mansur became caliph (158/775-169/785)
  he returned Fadak to the children of Fatima (as).


9. The Musa al Hadi ibn al Mahdi (169/785-170/786) and his brother Harun
  ar Rashid (170/786-193/809) seized it from the descendants of Fatima
  (as) and it was in the possesion of Banu al Abbas untill the time that
  al-Mamun became the Caliph (193/831-218/833)


10. al Mamun al Abbasi gave it back to the descendants of Fatima (as). It
   is narrtaed through al Mahdi ibn Sabiq that:

       al Mamun one day sat to hear the complaints of the people and
       to judgein cases. The first utter complaint which he received
       caused him to weep when he looked at it. He asked where the
       attorney of Fatima (as), daughter of the Holy Prophet (PBUH&HF)
       was? An old man stood up and came forth, arguing with him about
       Fadal and al Mamun also argued with him untill he overcame al
       Mamun.

Shia reference:

- al Awail, p 209


   al Mamun summoned the Islamic Jurisprudents and interrogated them
   about the claim of Banu Fatima. They narrated to al Mamun that the
   Holy Prophet (PBUH&HF) gifted Fadak to Fatima (as) and that after the
   death of the Holy Prophet (PBUH&HF), Fatima (as) demanded Abu Bakr
   to return Fadak to her. He asked her to bring witnesses to her claim
   reagrding the gift. She brought, Ali, al Hasan, al Hussain and Umm
   Ayman, as her witnesses. They witnessed the case in her favor. Abu
   Bakr rejected their witness. Then al Mamun asked the scholars: 'What
   is your view about Umm Ayman?' They replied:'She is a woman to whom the
   Holy Prophet (PBUH&HF) bore witness that she is an inhabitant of
   Paradise.' al Mamun disputed at lenght with them and forced them to
   accept the arguments put forth by proofs till they confessed that Ali,
   al Hasan, al Hussain and Umm Ayman had witnessed only the truth. When
   they unanimiously accepted this matter, he restored Fadak to the
   descendants to Fatima (as).


Sunni reference:

- at Tarikh, al Yaqubi, vol 3 p 195-96



11. During the period of al Mamun's caliphate Fadak was in the
   possesion of Fatimah's descendants, and this was confirmed during the
   caliphate of al Mutasim (218/833-227/842) and al Wathiq (227/842 -
   232/847).


12. When Jafar al Mutawakkil became the caliph (232/847-247/861), the one
   among them who was marked as an arch enemy of the progeny of the Holy
   Prophet (PBUH&HF), both of those alivce and of those dead, gave the
   order to recapture Fadak from the descendants of Fatima (as).

Shia references:

- Kashf al Ghumnah, vol 2 p 121-2
- al Bihar, vol 8 p 108
- Safinah al Bihar, vol 2 p 351


13. When al Mutawwakil was killed and al Muntasir (his son) succeeded him
   (247/861-248/862), he gave the order to restore Fadak to the
   descendants of al Hasan and al Husayn and delivered the donations of
   Abu Talib to them and this was in 248/862.


Sunni references [ For 3 - 13 ]

- Futuh al Buldan, vol 1 p 33-8
- Mujam al Buldan, vol 4 p 238-40
- at Tarikh, Yaqubi, vol 2 p 199, vol 3 p 48, 195-96
- al Kamil, Ibn Atheer, vol 2 p 224-225, vol 3 p 457, 497, vol 5 p 63
                       vol 7 p 116
- al Iqd al Farid, vol 4 p 216, 283, 435
- Wafa al Wafa, vol 3 p 999-1000
- al Tabaqat al Kabir, vol 5 p 286-7
- Tarikh ul Khulafa, p 231-32, 356
- Muruj ad Dhahab, vol 4 p 82
- Sirah Umar ibn Abd al Aziz, Ibn al Jawzi, p 110
- Sharah, ibn Al Hadid, vol 16 p 277-78



14. It seemed that Fadak was recaptured from the descendants of Fatima (as)
   after the death of al Muntasir, because Abul Hasan Ali ibn Isa al
   Iribili (died 692/1293) mentioned:

       al Mutadid (279/892-289/902) retured Fadak to the descendants
       of Fatima.

   Then he mentioned that al Muqtafi (289/902-295/908) seized it from
   them. It is said also that al Muqtadir (295/908-320/932) returned it
   to them.

Shia references:

- Kash al Ghummah, vol 2 p 122
- al Bihar, vol 8 p 108


15. After this long period of recapturing and restoration, Fadak was
   returned to the posession of the usurpers and their heirs as it
   seems, no further mention was made in History and the curtain fell!

       Is  it (then that) the judgement of (the times of pagan)
       ignorance they desire? And who (else) can be better than
       Allah to judge for a people of assured faith. [ 5 : 50 ]


waasalam alikom wa rahmat allah wabarakto
wanasalkom aldu'a
shia girl

[Laayla]

Biography

The great lady, Hazart-e Fatemeh Zahra (SA) was the dear daughter of the Prophet, Mohammad (SW). Some Shiite scholars believed that she was born on 20th of Jamadi-ul-Sani, 5 th A.H. But the majority of Sonnah research scholars declared that her birth had happened 5 years before Be’sat (Prophet’s apostleship). By the God’s will, prophet (SW) named her “FATEMEH”. She also had some other appellations like: Zahra, Batool, Tahereh, Razieh, Maryam-e Kobra, and Sedigheh.

In her childhood, she contemplated the Mecca’s pagans’ great animosities,
and also suffered 3years in the place named Sha’be Abitalib under a very difficult condition.

Her mother, Hazrat-e Khadijeh (SA) died in 10th A.H. Immediately after the death of Aboutalib, the sincere friend and supporter of the Prophet Mohammad (SW). This great grief caused that She and Hazrat-e Ali (Pbuh) and the Prophet (SW) named that year “Om-ul-hozn” which meant the Grief year. On 13th of Be’sat (the prophet’s apostleship) on the Prophet’s order, his family and companions immigrated to Medina.

During the time Medina was the deponent of many wars between the Prophet and the pagans, in and out of the country. Hazrat-e Fatemeh (SA) married to his cousin, Hazrat-e Ali (Pbuh), who was one of the most important characters in Medina. Since Hazrat-e Ali (Pbuh) was always at wars, especially for the ten years after the immigration to Medina, so she accomplished all the responsibilities of the family.

Though Hazrat-e Fatemeh (SA)’s life was full of troubles and sufferings but the death of Hazrat-e Mohammad (SW) was the most grievous one. The event, which was the beginning of the more bitter troubles such as the pagans’ outrages upon the decency of their family. Those events motivated her to be the great supporter for Hazrat-e Ali (Pbuh). Her speeches in Medina mosque and the addressees to Ansar and Mohajer’s women, to persuade them to support Hazrat-e Ali (Pbuh) could be mentioned as examples.

Hazrat-e Fatemeh (SA) died soon after the death of his father because of the imposed spiritual and physical sufferings. She was buried in a secret place according to her will.

Why Was She Martyred?

She was the symbol of womanhood. She embodied in her translucent personality all those qualities that made her a paradigm of virtue.

The Prophet saluted at her door. The celestial angels sang her praise. Even God Almighty called her the blessed fountain of Kowsar and vouchsafed her virtue in the Verse of Purity (Holy Quran 33:33).

Yet we see a strange sight at her threshold following the passing away of her father. A group is clamoring with democratic abandon, threatening to burn down her house if her husband does not come out and acknowledge the vote of the gathering at Saqifa Bani Sa’da.

Was it a demonstration of freedom of expression and thought by the Arabs of Medina? Were they right in questioning the divine decree of Wilayat-a-Mutlaqa to which they had so solemnly sworn allegiance at Ghadeer Khum only a few months before? Or was the devil at work to create dissent and mislead a great nation yet again, as he had done before with the followers of the Prophets, such as Moses (SA) and Jesus (SA), in the absence of these divinely appointed personage?

These are the questions that spring to mind when we see the pathetic situation of Medina in the months immediately after the departure of Prophet Mohammad (SAWA).

Power was now in the hands of people who had fled the battle scenes in the time of the Prophet, or had accepted Islam only for political gains. They were now bent upon a destructive course by transgressing the limits set by Allah.

Fatemeh (SA), tried to awaken them to the injustice and corruption which was in its embryonic stage. She cautioned them against the violations of the principles of social justice that was to permeate the Islamic administration so painstakingly built by her father, but to no avail. She warned:

“O’ Muslims! You have been advised not to leave us, not to leave the Prophet’s family alone and keep distance from the axis of Islam (Imamate), otherwise you would be confused and vanquished…

“He (the Prophet) left a book that contains secrets as well as understandable and applicable subjects, but Quran is waiting for someone (Imam) to whom it can reveal its secrets, open the doors of knowledge and narrate what is to be read and heard.

“O’ Muslims! How can you reach destination from the black and white (mere letters) of Quran, unless there be an enlightened, chaste and well informed scholar (Imam)…

“Rest assured of the coming sedition. Get ready for a splitting sword and a cruel aggressor, perpetual embarrassment and tyranny of the unjust…”

They did not listen. Greed for political power had made them blind and oblivious to divine commandments. The miscreants went ahead and battered down the door of Fatemeh on Fatemeh herself.

The Prophet’s daughter was seriously injured. Although she attained immortal martyrdom, her warnings proved prophetic, especially when we see the tyranny of the Umayyuds and Abbasids that followed the “democratic vote” of Saqifa and the splintering of Muslims into parties and sects.

Source: http://www.irib.ir/Occasions/index.htm

[Laayla]

Wa Salam.


We Send Our Condolences To Our Beloved 12th Imam, Imam Al-Mahdi (AS), to Rasoul Allah on the Martyrdom Anniversary Of , Fatimah Al-Zahra 3la Salam Allah.



No one knows for sure when Sayyida Fatymah 3la Salam Allah passed away. That is why we have "Ayam Fatameeya" meaning dedicating the days from 12-21 Jamadi Awal.

3dthama Allah lakaum Al ajar.

Below is an e-mail I received.

Ma Salamah


يا لها من أمة لم تشهد جنازة نبيها ثم انقضت على بينته ولطمتها وكسرت ظلعها واسقطت جنينها!!
- كل الأنبياء والملائكة والأولياء والأمم السالفة عرفت حق فاطمة .. إلا هذه الأمة!

- فليهاجمونا وليحاربونا فسيبقى صوتنا يقول: (لعن الله ظالميك يا فاطمة)!

- عندما يقع الظلم باسم الدين وتصبح مفاهيم الأمر الواقع منهجية تناقلها الأجيال.. فلا بد حينها من فضح المؤامرة ومدبريها!

- من الذي قال بأن الوحدة تعني السكوت على الجرائم التي وقعت على الزهراء ؟!

- ما ذنبنا نحن؟ نحن المظلومون فما بالكم لا تدينون الظالمين؟!

- نعم.. نلعن الظلمة كما لعنهم الله ورسوله! فما من قداسة لمن لا يستحق القداسة!

- كيف لنا أن نتناسى ما جرى على الزهراء؟! إذن فلينس كل مظلوم ظلامته وليتخل كل صاحب فضية عن قضيته!

- أليست مآسينا الحاضرة قد جاءت على انقاض يوم لطموا فيه الزهراء واقتحموا دارها وأحرقوه؟!

- إدانتنا لظالمي الزهراء هي إدانة لمنهجهم وموقفهم وكل ما آتانا منم وهذا يقتلع جذور مشاكلنا الحالية.

- لقد صنعوا للأمة أبطالا ورموزا هم في واقعهم شرار خلق الله!

- أليس (صدام) في نظر البعض بطلا مجاهداً؟! فكذلك ظالموا الزهراء جعلوا في ما مضى!

- لماذا توعد الإمام الجواد الظالمين وأقسم على إحراقهما؟

- لماذا يعطى الله لمن يقول مرة واحدة (اللهم إلعن الجبت والطاغوت) سبعين ألف حسنة ويمحو عنه سبعين ألف سنة ويرفعه سبعين ألف درجة؟!

Wafat Al Zahra a.s. 3 Jamadul Thani (21July)

[shrapnel]

[fatah]

May Allah bless her[ra] and her[ra] Family[ra].
This is the time to ponder on her last moments of her life, who aided her, who helped her and whome she trusted with her last wishes, and every time the name of Hz Asma bint Umaise[ra] pops up, she was from among the early muslims, she took care of lady Fatima Zahra[ra] during her last days and helped ImamAli[ra] wash the blessed body of the lady of the Jannah. But little is known about her, as to who was her husband at the time and whome she married after the demise of her first Husband, as this does help solve the problem of FADAK to a great degree

This post has been edited by fatah: Jul 21 2004, 11:28 PM

[fatah]

It is amazing though shia claim to every one who ever helped ahley baite, but why would they not know the person who was last to talk to the lady of Jannah and washed and prepared her body for the burrial.

[reza mohd]

[najeeb]

salam,
I have objectively researched the issue of Fadak myself for conviction and truth. My conclusion is that Ahlul Bayt have been undoubtly WRONGED while Abu Bakr and Umar have been WRONG!

There is no need to dig into the issue. It suffices to acknowledge the virtues of Ahlul Bayt. How could Ahlul Bayt be EVER WRONG when Muhammad (sawas) said:

The messenger of Allah (PBUH&HF) said: "I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise)."
حَدَّثَنَا أَسْوَدُ بْنُ عَامِرٍ أَخْبَرَنَا أَبُو إِسْرَائِيلَ يَعْنِي إِسْمَاعِيلَ بْنَ أَبِي إِسْحَاقَ الْمُلَائِيَّ عَنْ عَطِيَّةَ عَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنِّي تَارِكٌ فِيكُمْ الثَّقَلَيْنِ أَحَدُهُمَا أَكْبَرُ مِنْ الْآخَرِ كِتَابُ اللَّهِ حَبْلٌ مَمْدُودٌ مِنْ السَّمَاءِ إِلَى الْأَرْضِ وَعِتْرَتِي أَهْلُ بَيْتِي وَإِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ
'A'isha reported that Allah's Apostle (may peace be upon him) went out one morning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ وَاللَّفْظُ لِأَبِي بَكْرٍ قَالَا حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ عَنْ زَكَرِيَّاءَ عَنْ مُصْعَبِ بْنِ شَيْبَةَ عَنْ صَفِيَّةَ بِنْتِ شَيْبَةَ قَالَتْ قَالَتْ عَائِشَةُ
‏خَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَدَاةً وَعَلَيْهِ مِرْطٌ مُرَحَّلٌ مِنْ شَعْرٍ أَسْوَدَ فَجَاءَ الْحَسَنُ بْنُ عَلِيٍّ فَأَدْخَلَهُ ثُمَّ جَاءَ الْحُسَيْنُ فَدَخَلَ مَعَهُ ثُمَّ جَاءَتْ فَاطِمَةُ فَأَدْخَلَهَا ثُمَّ جَاءَ عَلِيٌّ فَأَدْخَلَهُ ثُمَّ قَالَ

"Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED."
إن مثل أهل بيتي فيكم مثل سفينة نوح، من ركبها نجا ومن تخلف عنها هلك

The Prophet (PBUH&HF) said about Ahlul-Bayt: "Do not be ahead of them for you will perish, do not turn away from them for you will perish, and do not try to teach them since they know more than you do!"

What about the knowledge of Ali??
It is also narrated that: The Prophet (PBUH&HF) said: "There is amongst you a person who will fight for the interpretation of the Quran just as I fought for its revelation." The people around him raised their heads and cast inquisitive glances at the Prophet (PBUH&HF) and at one another. Abu Bakr and Umar were there. Abu Bakr inquired if he was that person and the Prophet (PBUH&HF) replied in the negative. Then Umar inquired if he was that person and the Prophet (PBUH&HF), replied "No. He is the one who is repairing my shoes (i.e., Ali)."
Abu Said Khudri said: Then we went to Ali and conveyed the good news to him. He did not even raise his head and remained as busy as he was, as if he had already heard it from the Messenger of Allah (PBUH&HF)."

"O Allah! turn the haqq with Ali wherever he ('Ali) turns"

علي مع الحق والحق مع علي يدور معه حيث دار

Umm Salama who said: The Messenger of Allah said: "Ali is with Quran, and Quran is with Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise)."

I am the city of knowledge, and Ali is its gate
أنا مدينة العلم، وعلي بابها، فمن أراد المدينة، فليأت الباب

Imam Ali said: "The Messenger of Allah at that time (before his last breath) taught me one thousand chapters (Bab) of knowledge, every one of which opened for me one thousand other chapters."

What about the virtues of Fatima?
Narrated Al-Miswar bin Makhrama: ...Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me

Miswar b. Makhramah reported Allah's Messenger (may peace be upon him) as saying: Fatima is a part of me. He in fact tortures me who tortures her

Abu Saei'id al-Khudri narrates that the Messenger of Allah said: Fatimah is the leader of the ladies of paradise."

إن الله عز وجل ليغضب لغضب فاطمة ويرضى لرضاها.

So tell me now: Could Ahlul Bayt be wrong about their belief in the issue of fadak and their inheritance? Would they lie to Abu Bakr? Could their testimonies be invalid? Is there any reason not to believe them?? Are they not the truthful ones after the prophet??

subhanallah. It is enough to acknoweldge their undisputable virtues in order to see clearly the truth. There is really no need to dig further into the matter because nothing comes out of the mouth of AHLUL BAYT but truth.

read more for details...

salam...

[Efendi]

Bismillahi rahmani raheem!
As Salam alaykum.

Let us start. The theme is really interesting, and important. Because if we will gain a common poit of view on this case, that will be the first step. I think.
But first of all i would like to show on some weak points from the below post.

As for the hadis sakaleyn which was cited:
4157 - حَدَّثَنَا عَل�يّ� بْن� الْم�نْذ�ر�، - ك�و��يٌّ - حَدَّثَنَا م�حَمَّد� بْن� ��ضَيْل�، قَالَ حَدَّثَنَا الأَعْمَش�، عَنْ عَط�يَّةَ، عَنْ أَب�ي سَع�يد�، وَالأَعْمَش�، عَنْ حَب�يب� بْن� أَب�ي ثَاب�ت�، عَنْ زَيْد� بْن� أَرْقَمَ، رَض�يَ اللَّه� عَنْه�مَا قَالاَ قَالَ رَس�ول� اللَّه� صلى الله عليه وسلم �"� إ�نّ�ي تَار�كٌ ��يك�مْ مَا إ�نْ تَمَسَّكْت�مْ ب�ه� لَنْ تَض�لّ�وا بَعْد�ي أَحَد�ه�مَا أَعْظَم� م�نَ الآخَر� ك�تَاب� اللَّه� حَبْلٌ مَمْد�ودٌ م�نَ السَّمَاء� إ�لَى الأَرْض� وَع�تْرَت�ي أَهْل� بَيْت�ي وَلَنْ يَتَ�َرَّقَا حَتَّى يَر�دَا عَلَىَّ الْحَوْضَ �َانْظ�ر�وا كَيْ�َ تَخْل���ون�ي ��يه�مَا �"� �.� قَالَ هَذَا حَد�يثٌ حَسَنٌ غَر�يبٌ
Nararted by Tirmizi.
The weak in chain Atiya ibn Said Al Aufi(see in red). Nasai said :"Weak" (Daif val matrukun #481); Abu Hateem said :"Weak" (Tahzib vol 7, #414); Zahabi said :"Weak" (Mizan #5667); Ahmad said :" Daeef al hadis" (Tahzib by Mizzi vol 20, #3956)

As for the this narration
"Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED."
I know such narration in "Mustadrak" by Hakeem.
[ 3312 ] أخبرنا ميمون بن إسحاق الهاشمي حدثنا أحمد بن عبد الجبار حدثنا يونس بن بكير حدثنا الم�ضل بن صالح عن أبي إسحاق عن حنش الكناني قال سمعت أبا ذر يقول وهو آخذ بباب الكعبة أيها الناس من عر�ني �أنا من عر�تم ومن أنكرني �أنا أبو ذر سمعت رسول الله صلى الله عليه وسلم يقول مثل أهل بيتي مثل س�ينة نوح من ركبها نجا ومن تخل� عنها غرق
The weak in chain Mufaddal ibn Saleeh. Bukhari said :"Munkaral hadis" (Mizan #8728); ibn Hajar said: "Weak"(Tagreeb #6854).

As for this narration
"O Allah! turn the haqq with Ali wherever he ('Ali) turns"
علي مع الحق والحق مع علي يدور معه حيث دار
Also weak. As i read:
رواه الهيثمي �ي مجمع الزوائد (7/235) وقال » �يه سعد بن شبيب. لم أعر�ه« --Narrated by Heysami (Majmauzzavaid 7/235), and he said :"In the chain is Sad ibn Shabib, i don't know him"
If you have a sahih narration, please present it in arabic, with full chain, and direct masdar.

As for this narration.
I am the city of knowledge, and Ali is its gate
أنا مدينة العلم، وعلي بابها، �من أراد المدينة، �ليأت الباب
It is also weak.
Narrated by Hakeem in Mustadrak and Tabarani
[ 4637 ] حدثنا أبو العباس محمد بن يعقوب ثنا محمد بن عبد الرحيم الهروي بالرملة ثنا أبو الصلت عبد السلام بن صالح ثنا أبو معاوية عن الأعمش عن مجاهد عن بن عباس رضى الله تعالى عنهما قال قال رسول الله صلى الله عليه وسلم أنا مدينة العلم وعلي بابها �من أراد المدينة �ليأت الباب
The weak in chain is Abu Salat, Abdussalam ibn Saleeh.
Darakutni said: "Rafeede, was accused in the excogitation of narrations". Nasai said: "He is not truthful". Yahya said :"He is not steady, lied" (Mizan #5051).
Heysami (in Majmauz zavaid vol 9, p 114) said: "Narrated by Tabarani in the chain is Abdusalam ibn Saleeh, he is weak".
Imam Shaukani (in Favaid majmua, bab "Manakib halifatul arba va ahlul bayt" #54) said:
رواه الخطيب عن ابن عباس مر�وعا . ورواه الطبراني ، وابن عدي ، والعقيلي وابن حبان عن ابن عباس ايضاً مر�وعا. و�ي إسناده الخطيب : جع�ر بن محمد البغدادي ، وهو متهم . و�ي إسناده الطبراني : أبو الصلت الهروي ، عبد السلام بن صالح . قيل : هو الذي وضعه . و�ي إسناده ابن عدي : أحمد سلمة الجرجاني ، يحدث عن الثقات بالأباطيل . و�ي إسناده العقيلي : عمر بن إسماعيل بن مجالد ، كذاب .
و�ي إسناده ابن حبان : إسماعيل بن محمد بن يوس� ، ولا يحتج به . وقد رواه ابن مردويه عن علي مر�وعا . و�ي إسناده : من لا يجوز الاحتجاج به
"Narrated by Hateeb from ibn Abbas "marfu".By Tabarani, Agili, obn Adi, ibn Hibban also from ibn Abbas "marfu". In the chain of Hateeb is Jafar ibn Muhammad Bagdadi and he is accused (in lie), in the chain of Tabarani is Abu Salat, Abdusalam ibn Saaleh, as it was said this (narration) was fabricated by him (or he the one who fabricated), in the chain of ibn Adi is Ahmad Salamah Jurjani, the one who narrated false from truthfull people, in the chain of Agili is Umar ibn Ismaeylibn Mujalad, he is lier, in the chain of ibn Hibban is Ismayil ibn Muhammad ibn Yusuf, he is not one to be depended on. Also was narrated by ibn Mardaveyh from Ali, and it is prohibited to depend on some people in his chain".

PS. If anyone can translate arabic text better, please be my guest.

[Efendi]

salamon alikom

The motive which causes us to further pursue the history of Fadak and to
extract the continuation of events after it for a period of three centuries
from the texts of the historical books is to clarify three questions

Sis, let us try to investigate the issue of Fadak.
The main thing which we shoud't forget that in the poit of view of sunnis, bibi Fatema (r.a) is not masum like Allah Subhana va Taala. I mean we believe that she can make mistake.

And now the question. Was fadak inheritance? Or gift?

If we will say that it was inheritance, we are back to bibi Fateema, and our believe that she can make mistake. THERE IS NO INHERITANCE FROM PROPHETS.
"After the demise of Rasulullah sallallahu ‘alayhi wa-alihi wasallam, Fatimah came to Abu Bakr requesting her inheritance from the Nabi sallallahu ‘alayhi wasallam, from Fadak, his share in Khaybar, and other places. Abu Bakr said: “I heard Rasulullah sallallahu ‘alayhi wa-alihi wasallam saying, ‘We do not leave inheritance. What we leave behind is charity.’ � (Sahih Muslim, Kitab al-Jihad was-Siyar, no. 49)
Abu ‘Abdillah (Imam Ja‘far as-Sadiq) says that Rasulullah sallallahu ‘alayhi wa-alihi wasallam said: “... And the ‘Ulama are the heirs of the Ambiya; and the Ambiya did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.� (al-Kafi, vol. 1 p. 42)
Allamah Muhammad Baqir Majlisi states in his commentary on al-Kafi, entitled Mir’at al-‘Uqul: "This hadith has two chains of narration. The first is majhul [contains an unknown narrator], and the second is hasan or muwaththaq. [Together] they do not fall short of being sahih". (Mir’at al-‘Uqul, vol. 1 p. 111)

Is that a gift?
All (which i know) sunni reference about Fadak like gift have Atiya Al-Awfi in the chain of narrators.
1) Imam Buhari said:
قال أحمد �ي حديث عبدالملك عن عطية عن أبي سعيد قال النبي صلى الله عليه وسلم : ( تركت �يكم الثقلين ) : ( أحاديث الكو�يين هذه مناكير )"-Imam Ahmad said about hadis of Abdulmalik from Atiya from Abu Said ("I'm leaving for you two things")-"Kufiyan hadis, it is munkar". (see "Tarih as-Sagir" vol 1, p 267)
2) Yahya ibn Muin said:
"كان عطية العو�ي ضعي�اً"-"Atiya Al-Awfi is weak". (see "Ad-Duafa" Agili, vol 3, p 359)
3) Imam Nasai said: "ضعي�"-"Weak". (see "Daif val matrukun" #481)
4) Imam Darakutni said: "ضعي�". (see "Sunnan" vol 4, p 39)
5) Imam Bayhaki said: "ضعي�" (see "Sunnan Sagir" vol 2, p 101; "Maarif" vol 6, p 144)
6) Imam Zahabi said:"ضعي� الحديث "-"Weak in narrations" (see "Siyar" vol 5, p 325; "Mizan" vol 5, p 100)
7) Ibn Hadjar said:" وكان شيعياً مدلساً"-"(he) was shia and mudallis". (see "Tagrib" #4616)
8)Abdulla ibn Ahmad from his father:" هو ضعي� الحديث "-"He is weak in narrations" (see "Ilal" #1306)
9) In Mugni (2/436) we can read:" تابعي مشهور ، مجمع على ضع�ه "-"(Atiya) famous tabein, there is "ijma" on his weakness"
10) In the book of imam Ahmad ("Ilal" №4502)--"وكان س�يان _ يعني الثوري _ يضع� حديث عطية"-:"Sufyan (As Sauri said) narrations of Atiya weak"
11) Abu Hatim Ar-Razi ® said: "ضعي�"-"Weak". (see "Jarh va tadil" 3/1/№2125)
"Source"

12) Shayh Albani said in his book "At-Tawasul" : "Atiyyah is weak as declared by an -Nawawee in al-Adhkaar, Ibn Taimiyyah in al-Qaa’idatul-Jaliyyah and adh-Dhahabee in al-Meezaan; indeed in ad-Du’afaa (88/1) he says: “They are agreed upon his weakness.� Also by al-Haafidh al-Haithamee in various places in Majma’uz-Zawaa’id from them (5/236). He is also mentioned by Aboo Bakr ibn al-Muhibb al-Ba’labakee in ad-Du’afaa wal-Matrookeen, and by al-Boosayree as will follow. Likewise al-Haafidh Ibn Hajr says of him: “Truthful but makes many mistakes; he was a Sbee’ee mudallis.� So he clarifies this narrator’s weakness and it is due to two things: (i) The weakness of his memory as shown by his saying: “He makes many mistakes.� This is like his saying about him in Tabaqaatul-Mudalliseen: “weak in hadeeth� Even more clear is his saying about him in “Talkbeesul-Habeer (p.24l, Indian edn.) whilst discussing another hadeeth: “It contains ‘Atiyyah ibn Sa’eed al-‘Awfee and he is weak.� (ii) His tadlees. However al-Haafidh should have explained the type of tadlees which he performed, since tadlees with the scholars of hadeeth is of many types, the most well-known of which are:
(a) That a narrator reports a narration from someone he met when in fact he did not directly hear that narration from him, or that he narrated something from a contemporary whom he did not actually meet, giving the impression that he heard it from him. For example by saying ‘From so and so’ or ‘so and so said.’
( That the narrator calls his Shaikh by an unfamiliar name or title, different to the name by which he is commonly known in order to hide his true identity. The scholars have clearly stated that this is something forbidden if his Shaikh was an unreliable narrator, and he does this to hide his identity or to give the impression that he was a different reliable narrator with the same name or title.103 This is known as tadleesusb-Shuyookh.
So in conclusion we say that ‘Atiyyah used to narrate from Aboo Sa’eed al - Khudree, radiyallaahu ‘anhu, then when he died he used to sit with one of the great liars well known for lying about hadeeth, who was al-Kalbee. Then ‘Atiyyah used to narrate from him, but when doing so would call him ‘Aboo Sa’eed’ to give the impression to those listening that he had heard these narrations from Aboo Sa’eed al-Khudree! This to me in itself would be enough to destroy the credibility of ‘Atiyyah, so how about when we have in addition to it his weak memory! Therefore I would have been pleased for al -Haafidh to clarify the fact that it was this evil type of tadlees which ‘Atiyyah was guilty of, even if only by an indication as he does in Tabaqaatul-Mudalliseen by his saying:
“Well-known for evil tadlees� as has preceded. It is as if al-Haafidh forgot or erred, or something else, as humans are prone to make mistakes some - times, since he says about this hadeeth that in one narration ‘Atiyyah says:
“Aboo Sa’eed narrated to me,� and he himself says about this: “Therefore through this we know that we are safe from ‘Atiyyahs tadlees,� as Ibn ‘Alaan narrated from him, and some modern day authors follow him blindly in that. I say: This declaration that he heard it from him would only be of use if his tadlees were of the first type, but the tadlees of ‘Atiyyah is of the second and worse type and will not be cured by this statement since he still said “Aboo Sa’eed narrated to me� which is exactly the evil type of tadlees which he is known for.104 So from what has preceded it will be clear that ‘Atiyyah is weak due to his poor memory and evil tadlees, so this hadeeth of his is weak. As for the declaration of al-Haafidh that it is hasan, which has beguiled some people who have no knowledge, then it is founded upon inadvertence. So be aware and do not be amongst those who are unaware. In the hadeeth there are other weaknesses which I have spoken about in the aforementioned book, so there is no need to repeat them since whoever wishes can refer to that.
As for the understanding of some people today that the saying of al-Haafidh Ibn Hajr in at-Taqreeb amounts to declaration of the reliability of ‘Atiyyah, then this is something which is not correct at all. I also asked Shaikh Ahmad ibn as- Haafidh upon this saying after our explanation of the type of tadlees which ‘Atiyyah is guilty of, then this person is biased and following his desires. This is the case with one who quoted this saying of al-Haafidh, using it as a reply to my declaration of the weakness of the hadeeth. I say that he is biased since I know that he is aware of the type of tadlees committed here and which is spoken of by me; this is because he is replying to these words of mine about this hadeeth. However he feigns ignorance of that fact and doesn’t say a single word in reply to it. Rather he pretends that the tadlees was of the first kind which can be removed by a narration where it is clearly stated that a narrator heard it directly from his Shaikh. Will the readers excuse me if I say:
Do such people not themselves deserve to be placed amongst those guilty of tadlees like ‘Atiyyah?!
Siddeeq when I met him in the Zaahiriyyah Library in Damascus about thi s understanding and he too found it very strange. For when the mistakes of a narrator become many his reliability is destroyed, as opposed to one whose mistakes are few. The first of these is weak whereas the second is hasan in hadeeth. This is why al-Haafidh in Sbarhun-Nukhbah says, that one whose mistakes are many is the partner of one whose memory is poor, and he declares the abaadeeth of both of them to be rejected, so refer back to that along with the footnotes of Shaikh ‘Alee al-Qaaree (pp.!21&130). These people have been deceived by what they report from al -Haafidh that he said in Takbreejul-Adhkaar. “The weakness of ‘Atiyyah is due to his being a Shee’ee, and due to the fact that it is said that he committed tadlees; apart from this he is acceptable. “ So these people, due to their paucity of knowledge or their lack of knowledge, do not have the courage to explain their view that the scholars do indeed make mistakes. Rather they quote their words as if they are secure from any error or slip whatsoever, especially if their words agree with what they desire, such as is the case with this quote. Since it is clear here that these words run contrary to the saying of al-Haafidh in at-Taqreeb where he shows that ‘Atiyyah is weak due to two reasons:
(i) Being a Shee’ee, which is not always a cause of weakness in the correct saying, and (ii) Tadlees which is a weakness that can be removed as will follow. However he seemed to weaken this reason by saying: “It is said...� Whereas in at-Taqreeb he definitely stated that he is a mudallis, just as he declares him to be a shee’ee. Therefore al-Haafidh himself also says of him in Tabaqaatul-Mudalliseen (p. 18): “A well-known taabi’ee, weak in memory and well-known for evil tadlees!’ and he mentions him in the fourth level about whom he says:
“Those about whom there is agreement then none of their hadeeth are acceptable unless they state clearly that they heard it directly. This is due to their frequency in reporting by means of tadlees from weak and unknown narrators, such as Baqiyyah ibn al-Waleed.�
He mentions this in his introduction. So both of these are clear statements from al-Haafidh himself which prove that he erred in the sentence in question when casting doubt upon the status of ‘Atiyyah as a mudallis. This is one way in which there is contradiction between this saying and what is found in at- Taqreeb".

[fatah]

It is amazing though shia claim to every one who ever helped ahley baite, but why would they not know the person who was last to talk to the lady of Jannah and washed and prepared her body for the burrial.

We agreed to remain objective. How did you deduce that no one out of the 250 million Shia doesn't know who Asma Bint Umays is when every year on the night of Sayyideh Fatima's passing away she is mentioned by name?

reza

JazzakAllah brother, now please tell us who was this lady married to at the time of death of Hz. Fatima[ra], and whome she married after the death for current husband. Let tell you.

At the time she was married to Ameerul Momineen Hz Abu Bakr[ra] and after his death she Married Ameerul Momineen Hz. Ali[ra]. Shia claim that Hz. Fatima[ra] did not want any one to know about her death, Asma Bint Umays[ra] was married to the Khalif[ra] she was nursing the Hz. Fatima[ra], then how could the khalif[ra] not know about the condition of the Hz. Fatima[ra]