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سلسلة قطاف مناسبات الموسم الفاطمي Ahlul Bayt Digital Islamic Library سلسلة قطاف مناسبات الموسم الفاطمي 8 Ahlul Bayt Digital Islamic Library Project Hilal Fatimiyyiah Australia هﻻل فاطمية استراليا 1 Ahlul Bayt Digital Islamic Library Project 2 Who is more qualified to judge about Fadak – Ahlul Bayt or companions? In the Fadak dispute, arguments of Fatima Zahra (s.a.) from the Holy Quran were re- jected and her witnesses viz. Ali (a.s.), Hasanain (a.s.), Umm Ayman, the lady assured of Paradise, were dismissed. The rulers usurped Fadak based on a bogus report that was not witnessed by anyone save themselves. Even before we analyse all arguments in the matter of Fadak from both parties – what is the verdict of the intellect on the topic? Who is more qualified to judge about Fa- dak with a better understanding of the laws? Ahle Bait worthier of judging over disputes Narrator says: I heard Imam Sadiq (a.s.) say while there were some people of Kufa (Iraq) with him: I am amazed at the people that they think they have taken all the knowledge from the Prophet (s.a.w.a.), act upon it and are guided. They also think that we Ahle Bait (a.s.) have not taken his (s.a.w.a.) knowledge while we are his family members and his progeny. In our houses revelation descended and from us emanated the knowledge to them (i.e. the people). Yet they think they know, and they are guided while we are unaware and deviated?! Surely, this is impossible! Reference • Basair al-Darajaat v 1 p 12. • Al-Kafi v 1 p 398. Clearly, the Ahlul Bayt (a.s.) were better informed of all laws including laws of inher- itance which were hotly disputed in the Fadak debate. The wives and companions were no match for Ahlul Bayt in this topic or any other topic for that matter. Prophet (s.a.w.a.) made Ali (a.s.) best of judges. The leading lights of the Ahle Tasannun – Ahmed Ibn Hanbal and Nesai document this report. Ameerul Momineen (a.s.) narrates: Once, the Messenger of Allah (s.a.w.a.) sent me to Yemen (as judge) while I was very young. 3 I said: O Messenger of Allah, you are sending me to a group among whom there are a lot of disagreements and troubles (to be settled) and I am a very young man! He (s.a.w.a.) placed his hand on my chest and supplicated – Surely, Allah will guide your heart and make firm your tongue. After that, I never doubted while judging between two persons. Reference: • Musnad Ahmed Ibn Hanbal part 1, p 88-111 • Khasais trad no. 35, also see 36, 37 • Fazail al-Sahabah v 2 p 580). However, when it came to Fadak, Ameerul Momineen’s (a.s.) infallible judgement was ignored by the rulers. Leave alone judgement, even his testimony was rejected, while testimonies of others was deemed more authentic. How the nation has blundered when they had the best judge in their midst! 1,000 doors of knowledge Imam Jafar Sadiq (a.s.) – While suffering from illness that claimed his life, the Prophet (s.a.w.a.) ordered Ayesha and Hafsah – Call for my dear one. The two of them called for their fathers. When they arrived, the Prophet (s.a.w.a.) looked at them and then turned away and repeated – call for my dear one. The two wives sent for Ali (a.s.). Ali (a.s.) arrived and after that they (a.s.) remained in deep conversation. When Ali (a.s.) left the house the two men met him (a.s.) and asked him – what did your dear one tell you? Ali (a.s.) – He informed me about a thousand doors of knowledge and each door opened another thousand doors of knowledge. Reference: • Basaer al-Darajat v 1 p 314-315. • Behar al-Anwar v 40 p 216. 4 Ameerul Momineen (a.s.) was informed about everything by the Prophet (s.a.w.a.) but he was not informed about basic laws of inheritance involving his own wife Fati- ma Zahra (s.a.), who is also Prophet’s (s.a.w.a.) daughter? But the ‘caliphs’ and wives who did not inherit any knowledge from Prophet (s.a.w.a.) were more qualified re- garding the Fadak dispute? If only the nation had selected Ahlul Bayt for leadership Abu Thar (r.a.) is reported to have said: O nation in perplexity after their Prophet! Had you not selected for your leadership those whom Allah has rejected, and not rejected those whom Allah has selected and accepted the divinely commissioned leadership of the Household of your Prophet (s.a.w.a.), you would surely have been sustained from above you and from beneath your feet, no shortage would have occurred in the shares of inheritance, and no two individuals would have ever disagreed about any of the laws of Allah. Rather you would have found the knowledge of all these present with the Ahle Bait just as they are found in the Book of Allah and the traditions of the Prophet. Nevertheless, after you had done what you had done, taste then the ill- effects of your own conduct. Reference: • Tarikh al-Yaqoobi v 2 p 171. • Tafseer al-Furaat (r.a.) p 659. Clearly, only the Ahlul Bayt (a.s.) are qualified to resolve disputes and if the nation had selected them for leadership, no two persons would have disputed over inher- itance and other issues. Source: https://www.seratonline.com/31490/who-is-more-qualified-to-judge-about-fadak-ahle- bait-or-companions/ 5 Umm Ayman: The honourable lady whose Fadak testimony was rejected When the rulers demanded that Fatima Zahra (s.a.) produce witnesses in support of her claim on Fadak, she advanced Umm Ayman as a witness, among others. Before we venture into the Fadak testimony, it is worthwhile to review Umm Ay- man’s stature in Islam. Who is Umm Ayman? Umm Ayman was the maid of the Prophet (s.a.w..a.). Her name was Barkah bint Tha’labah. She was an immigrant, who had the honour of migrating twice – first to Ethiopia, lat- er to Medina. She witnessed the battles of Hunain, Ohad and Khaibar. She was among the ladies who gave water to the Muslim soldiers and tended to the wounded. The Prophet (s.a.w.a.) used to address her as ‘Mother’ and used to say – She is my mother after my real mother. Ibn Hajar records: She narrated traditions from the Prophet (s.a.w.a.) and others like Anas Ibn Malik, etc narrated on her authority. She is mother to Ayman (from earlier marriage to Ubayd bin Zaid) and Osama Ibn Zaid. It is narrated that she was the maid of Abdullah Ibn Abdil Muttalib (a.s.), the Prophet’s (s.a.w.a.) father. The Prophet (s.a.w.a.) got her as inheritance. The Prophet (s.a.w.a.) informed the Muslims about her: One who wants to marry a woman of Paradise, should marry Umm Ayman. Zaid Ibn Harith married her and Osa- ma Ibn Zaid was their son. She passed away in the early part of the third ruler’s tenure. According to some re- ports, she died six months after the Prophet (s.a.w.a.). Reference: • Al-Isabah v 4 p 415. • Tehzeeb al-Tehzeeb v 12 p 459. • Asad al-Ghabah v 5 p 567. 6 Umm Ayman’s Fadak testimony rejected by rulers Umm Ayman on being summoned to give witness on Fadak tells Abu Bakr: I will not give witness O Abu Bakr, until I complete my proof against you based on what the Prophet (s.a.w.a.) informed (about me). I implore you for the sake of Allah, aren’t you aware that the Prophet (s.a.w.a.) said – Umm Ayman is from the women assured of Paradise? He said: Yes She said: I bear witness that Allah, the Almighty, revealed the verse on his Prophet (s.a.w.a.) on which he granted Fadak to Fatima (s.a.): َ َ ْ ُ ْ َ َ َّ ُ وآ ِت ذا القرَب حقه And give to the near of kin his due (Surah Isra (17): 26) The incident continues with the ruler initially handing over Fadak to Fatima Zahra (s.a.) based on the witnesses of Umm Ayman and Ameerul Momineen (a.s.). However, his companion (Omar Ibn al khattab) walks in and tears apart the letter on the pretext that a woman’s testimony is not reliable and Ali (a.s.) will obviously testify in his wife’s favour. • Al-Ehtejaaj v 1 p 90-95. It is shocking how a lady assured of Paradise was deemed an unreliable witness. She spent more time in the Prophet’s (s.a.w.a.) company serving the Prophet (s.a.w.a.) and the Muslim soldiers than many of the companions put together. The rulers did not even give her due consideration as a companion and companions are deemed al- most infallible according to many reports like this: The consensus of the Ahle Sunnah regarding all the companions of the Prophet (s.a.w.a.) is that they were just. None opposes this view except the most deviated of innovators. • Al-Isabah p 17. Indeed, the witness of Umm Ayman and Ameerul Momineen (a.s.) as also Fatima Zah- ra (s.a.) on Fadak, has placed Muslims in a quandary. If companions are just then why are the witnesses of these truly just companions rejected. And if they are deemed un- reliable, then how can they claim that companions are just.
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