Adversity in the Era of Nubuwwah

This subject has been discussed in most books. We have taken this from Nasikh al Tawarikh which has recently been published in Iran and is written by a renowned Shia scholar. The original text is as follows:

و ایں لشکررا جیش العسرۃ و گفتند چہ در تخطی و سختی زحمت فراواں دیدند بالجملہ ایں غزوہ وابسین غزوات رسول خدا صلی اللہ علیہ و سلم ست مع القصۃ رسول خدا صلی اللہ علیہ و سلم فرمود ہاں اے مردم دنیا بآخرت آں مقدار ندارد کہ سر انگشت خویش رابآب زنے و آلائش آں ربا تمامت اور یا بمیزان بری لا جرم دولتے بزرگ را بہر چیزے اندک از دست مگزارید و درکار جہاد سبک خیز و استوار باشید چنانچہ خدا فرماید انفروا خفافا و ثقالا الخ مع القصہ چوں پیغمبر لختے بتحریص جہاد سخن کرد ور مردم مدینہ جنبش پدید گشت لا جرم عثمان بن عفان کہ ایں وقت دو صد شتر و در صد اوقیہ سیم از بہر تجارت شام ساز کردہ بود بتمامت بحضرت رسول آورد و براۓ تجہیز لشکر پیش داشت پغمبر فرمود لا یضر عثمان ما عمل بعد ہذا و بروایتی سی صد شتر با ساز و برگ و ہزار مثقال زر سرخ حاضر کرد پیغمبر فرمود اللہم ارض عن عثمان فانی منہ راض و نیز گفتہ اند کہ از سی ہزار تن لشکر کہ سفر تبوک کردہ دو بہرہ را عثمان تجہیز داد عمر بن خطاب گوئد کہ من باخود اند یشدم کہ امر و زاز ابو بکر سبق گیرم و یک نیمہ مال خودرا بحضرت رسول صلی اللہ علیہ و سلم بردم تا کار لشکر بسازد فرمود یا ابن الخطاب از بہر اہل خود چہ ذخیرہ نہادۂ عرض کردم ہم بدیں مقدار براۓ اہل خویش گزاشتہ ام ایں ہنگامہ ابو بکر برسید و اندوختہ خویش را بتمامت پیش واشت پغمبر فرمود براۓ اہل خود چہ نہادۂ عرض کرد اذدخرت اللہ و رسولہ یعنی خدا و رسول را از بہر ایشاں ذخیرہ نہادم عمر گفت اے ابو بکر ہیچ گاہ بر تو بیشی نتوائم گرفت … عبد الرحمن بن عوف چہل اوقیہ زر و برؤایتے چہار ہزار درہم آورد و گفت مرا ہشت ہزار درہم بود یک نیمہ را بقرض بروردگار خویش دادم و نیم دیگر را از بہر عیال خود گزاشتم … بالجملہ عباس بن عبد المطلب و طلحہ بن عبید اللہ و سعد بن عبادہ و محمد بن سلمہ ہریکے مبلغے حاضر کردند و عاصم بن عدی انصاری صد وسق خرما از بہر تجہیز لشکر بذل کرد ابو عقیل انصاری نیم صاع خرما یا ساعے آورد و گفت دوش تا بامد ادبار یسماں آب کشیدم و دو روز مزدور مردم بودہ ام دو صاع خرما مرا اجرت دادہ اند یکے را براۓ عیال نہادم و آں کشیدم و آں دیگر را از بہر ساز ابطال آوردم پغمبر فرمود تا آن صاع را بر فراز دیگر صدقات نثر کردہ اند منافقاں بر قلت صدقہ او عیب گرفتند و اخذ آں رانا ستودہ شمردند و گفتند ایں صدقہ از بہر آں آورد کہ از اموال صدقات چیزے بستاند خدا ایں آیت فرستاد الذین المزون المطوعین الخ – ایں ہنگام سالم بن عمیر و عتبہ بن زید الحارثی و ابو لیلی و عبد الرحمن بن کعب مازنی و عمر بن عنمہ اسلمی و سلمہ بن صخر از بنی زریق و عرباض بن ساریہ اسلمی و عبد اللہ و بروایتے مغفل بن یسار یا مہدی بن عبد الرحمن و نیز گفتہ اند عمرو بن الحمام بن الجموع و بروایتے صخر بن خنسا گفتند یا رسول اللہ صلی اللہ علیہ و سلم لیس بنا قوۃ ان نخرج معک مار الضاعتے و عدتے نیست کہ باتو توانیم کوچ داد از ہر قوتے و ثروتے دست ما تہی است کنوں ما را مر کبے بذل فرما کہ پیادہ گائیم فرمود آنچہ شما طلب می کنید بدست نیست ایشاں از نزد پیغمبر بیرون و گریاں بود ندازیں رہ بہ جماعت بکائین ملقب گشتند و ایں آیت مبارکہ در صفت ایشاں آمد و لا علی الذین اذا ما اتوک لتحملہم الخ

The final expedition Rasulullah salla Llahu ‘alayhi wa sallam participated in was Ghazwat al Tabuk which took place in the 9^th year after hijrah. There was so much hardship and poverty at the time, that the army was named Jaysh al ‘Usrah (the army of difficulty). Allah subhanahu wa ta ‘ala sent down many verses encouraging spending in His path and warning against miserliness. Accordingly, those true in their faith assisted whole heartedly. When the verse:

اِنْفِرُوْا خِفَافًا وَثِقَالًا وَجَاهِدُوْا بِأَمْوَالِكُمْ وَأَنفُسِكُمْ فِيْ سَبِيْلِ اللَّهِ ذٰلِكُمْ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ تَعْلَمُوْنَ

Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you, if you only knew.[1]

was revealed, and Rasulullah salla Llahu ‘alayhi wa sallam exhorted them to assist with their lives and wealth, there was uproar in Madinah. ‘Uthman presented to Rasulullah salla Llahu ‘alayhi wa sallam 200 camels and 200 uqiyah of silver – which he had gathered to do business in Sham – in front of Rasulullah salla Llahu ‘alayhi wa sallam to prepare the army, upon which Rasulullah salla Llahu ‘alayhi wa sallam declared:

ما ضر عثمان ما عمل بعد اليوم

No matter what ‘Uthman does after today, it will not harm him. [i.e. his entry into Jannat is confirmed.]

In one narration, it is mentioned that he donated 300 camels with luggage as well as 1000 mithqal gold. Rasulullah salla Llahu ‘alayhi wa sallam supplicated:

اللهم ارض عن عثمان فإني عنه راض

O Allah, be pleased with ‘Uthman as I am certainly pleased with him.

‘Umar thought to himself that on that day he will outdo Abu Bakr so he donated half of his wealth to Rasulullah salla Llahu ‘alayhi wa sallam. Rasulullah salla Llahu ‘alayhi wa sallam questioned him, “What have you left behind for your family?”

‘Umar answered, “The equivalent of what I have donated.”

He was followed by Abu Bakr who came along with all of his wealth and belongings. Rasulullah salla Llahu ‘alayhi wa sallam asked him what he had left for his family. He answered:

اذدخرت الله و رسوله

I have left behind Allah and His Messenger.

‘Umar succumbed, “I can never surpass you!”

‘Abdul Rahman ibn ‘Awf presented 40 uqiyah and according to a narration 4000 dirhams (silver coins) and submitted, “I only possessed 8000 dirhams. I have given half for Allah and left half for my family.”

Similarly, ‘Abbas ibn ‘Abdul Muttalib, Talhah ibn ‘Ubaidullah, Sa’d ibn ‘Ubadah, and Muhammad ibn Salamah radiya Llahu ‘anhum donated according to their means. Since there was a pressing need and Rasulullah salla Llahu ‘alayhi wa sallam had great concern to make necessary preparations for the campaign, those Muslims who possessed wealth presented whatever food items they could get hold of. Sayyidina ‘Asim ibn ‘Adi al Ansari radiya Llahu ‘anhu gave 100 wasaq dates for the army and Sayyidina Abu ‘Aqil al Ansari radiya Llahu ‘anhu gave half or a full sa’[2] of dry dates. He submitted, “I worked the entire morning filling water and laboured for 2 days and got 2 sa’ of dates. I have left one for my family and one I presented to you.”

Rasulullah salla Llahu ‘alayhi wa sallam ordered that his dates be placed on top of all the wealth. The hypocrites looked condescending at his humble donation and criticised its small quantity. Upon this Allah subhanahu wa ta ‘ala revealed:

اَلَّذِيْنَ يَلْمِزُوْنَ الْمُطَّوِّعِيْنَ مِنَ الْمُؤْمِنِيْنَ فِي الصَّدَقَاتِ وَالَّذِيْنَ لَا يَجِدُوْنَ إِلَّا جُهْدَهُمْ فَيَسْخَرُوْنَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيْمٌ

Those who criticize the contributors among the believers concerning [their] charities and [criticize] the ones who find nothing [to spend] except their effort, so they ridicule them – Allah will ridicule them, and they will have a painful punishment.[3]

It reached such a level, that the women began taking out their jewellery and sending it to Rasulullah salla Llahu ‘alayhi wa sallam. Despite this level of contribution, some had no wealth nor any furniture, and no conveyance. Among them were Salim ibn ‘Umair, ‘Utbah ibn Zaid al Harithi, Abu Layla, ‘Abdul Rahman ibn Ka’b al Mazini, ‘Umar ibn ‘Anmah al Aslami, Salamah ibn Sakhr from the Banu Zurayq, ‘Irbad ibn Sariyah al Aslami, and ‘Abdullah ibn Mughaffal. Some narrations include Mughaffal ibn Yasar, Mahdi ibn ‘Abdul Rahman, ‘Amr ibn al Hammam ibn al Jamu’, and Sakhr ibn Khansa. They came into Rasulullah’s salla Llahu ‘alayhi wa sallam presence and submitted: “O Messenger of Allah, we do not have the means to accompany you on your journey. We are penniless. Give us a conveyance so that we may join you.”

Rasulullah salla Llahu ‘alayhi wa sallam replied, “I do not have anything to give you.”

As there were no extra conveyances. Hearing this, they left his presence with tears flowing from their eyes. The following verse was revealed about them:

وَلَا عَلَى الَّذِيْنَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوْا وَّأَعْيُنُهُمْ تَفِيْضُ مِنَ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوْا مَا يُنفِقُوْنَ إِنَّمَا السَّبِيْلُ عَلَى الَّذِيْنَ يَسْتَأْذِنُوْنَكَ وَهُمْ أَغْنِيَاءُ رَضُوْا بِأَنْ يَكُوْنُوْا مَعَ الْخَوَالِفِ وَطَبَعَ اللَّهُ عَلىٰ قُلُوْبِهِمْ فَهُمْ لَا يَعْلَمُوْنَ

Nor [is there blame] upon those who, when they came to you that you might give them mounts, you said, “I can find nothing for you to ride upon.” They turned back while their eyes overflowed with tears out of grief that they could not find something to spend [for the cause of Allah]. The cause [for blame] is only upon those who ask permission of you while they are rich. They are satisfied to be with those who stay behind, and Allah has sealed over their hearts, so they do not know.[4][5]

In short, this is how people assisted. Despite this, out of 30000 soldiers, only 10000 had conveyances and the rest were on foot.

The point we wish to prove from here is that there was so much of difficulty in the final expedition of Rasulullah salla Llahu ‘alayhi wa sallam. Preparing this army was a cumbersome task. Poverty and want had reached this ebb that a person would come with few kilos of dates and it would be accepted. Despite everything, sufficient means of transport and food could not be made. Many could not accompany the army because they had no transport and Rasulullah salla Llahu ‘alayhi wa sallam could not provide them with any.

A narration[6] speaks about the condition of Rasulullah salla Llahu ‘alayhi wa sallam. Once, Sayyidina ‘Umar radiya Llahu ‘anhu came into the house where Rasulullah salla Llahu ‘alayhi wa sallam was staying and where he kept his belongings and only found one sa’ of barley and some tanned skins. Rasulullah salla Llahu ‘alayhi wa sallam told him, “O Ibn al Khattab! What are you looking at?”

He submitted, “O Messenger of Allah, you are Allah’s Messenger while this is your total belongings. And look at how Qaisar, Kisra, and their people are enjoying the luxuries of this life.”

Rasulullah salla Llahu ‘alayhi wa sallam recited:

وَمَا هٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوْا يَعْلَمُوْنَ

And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter – that is the [eternal] life, if only they knew.[7]

No one should think that poverty was his lot only in the beginning, which was subsequently followed by booty, Fay’, etc., which brought him a life of luxury. Instead, the same condition of adversity was existent till the very end of his life. Although, the spoils of war and Fay’ were pouring into Madinah, the expenses was so high that they could not be met. Therefore, Rasulullah salla Llahu ‘alayhi wa sallam remained in adversity and difficulty. We will quote a narration from al Kafi which substantiates this. It will demonstrate the financial state of Rasulullah salla Llahu ‘alayhi wa sallam post Hajjat al Wada’ which was his final year in this worldly abode.

This hadith appears under the heading:

ما نص الله و رسوله على الأئمة واحدا واحدا

What Allah and His Messenger decreed upon each of the Imams.

It is a lengthy hadith from Imam Jafar al Sadiq rahimahu Llah, the following appears:

فلما رجع رسول الله من حجة الوداع ألى قوله فلما قدم المدينة أتته الأنصار فقالوا يا رسول الله إن الله شرفنا بك و بنزولك فقد فرح الله صديقنا و كتب عدونا و قد تأتيك وفود فلا تجد ما تعطيهم فيشمت بك العدو فتجب أن تأخذ ثلث أموالنا حتى إذا أقدم إليك وفد فوجدت ما تعطيهم فلم يرد رسول الله شيئا و كان ينتظر ما يأتيه من ربه فنزل عليه جبريل و قال قل لا أسئلكم عليه أجرا إلا المودة في القربى الخ

After Rasulullah salla Llahu ‘alayhi wa sallam returned from Hajjat al Wada’ and entered Madinah, the Ansar approached him and submitted, “O Messenger of Allah. Certainly, Allah has honoured us with you and your stay (in our midst). Allah has made our friends happy and has disgraced our enemies. The delegations come to you but you do not have sufficient means to entertain them. This results in the enemy laughing at you maliciously. It is binding upon you that you take a third of our wealth so that when any delegation comes to you, you have adequate means to entertain them. However, Rasulullah salla Llahu ‘alayhi wa sallam did not want this. He waited in anticipation for something from his Rabb. Jibril ‘alayh al Salam came down and recited:

قُلْ لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبىٰ

Say, [O Muhammad], “I do not ask you for this message any payment [but] only good will through kinship.”[8][9]

This proves that at the end of his life, he did not have sufficient means to meet minor expenses. Taking this into consideration, it is unimaginable that he will favour one of his daughters with such a large land of Fay’ the income of which is 24000 gold coins annually, and turn a blind eye to all the other expenses and needs that needed to be fulfilled.

The Shia might explain that Rasulullah salla Llahu ‘alayhi wa sallam gave her the land for future use and would spend the present income in the path of Allah after giving her sufficient funds. However, this explanation is not pleasing because if Rasulullah salla Llahu ‘alayhi wa sallam was not happy with her enjoying that amount of wealth then why put it on her name for future use? Why establish such an example by his action which is outwardly against the position of Nubuwwah? Why would Rasulullah salla Llahu ‘alayhi wa sallam consider the future well-being after Allah subhanahu wa ta ‘ala informed him, as the Shia narrate:

يا أحمد إن أحببت أن تكون أورع الناس فازهد في الدنيا و ارغب في الآخرة و خذ من الدنيا خفا من الطعام و الشراب و اللباس و لا تدخر لغد و اجعل نومك صلوة و طعامك الجوع و قال الله يا أحمد إن المحبة للفقراء و التقرب إليهم قال يا رب و من الفقراء قال رضوا بالقليل و صبروا على الجوع و شكروا على الرخاء و لم يشكوا جوعهم و لا ظمائهم

“O Ahmed! If you wish to be the most righteous person, then observe abstinence from the world and desire for the Hereafter. Take just a little food, water, and clothes from the world and do not store for the morrow. Turn your sleep into prayer and your food into hunger.”

And Allah stated, “O Ahmed! Love is indeed for the poor and drawing close to them.”

He submitted, “O my Rabb, who are the poor?”

Allah subhanahu wa ta ‘ala responded, “They are happy with a little, observe patience on hunger, appreciate prosperity, and do not complain of their hunger or thirst.”[10]

Among the final advices Rasulullah salla Llahu ‘alayhi wa sallam gave to Sayyidina ‘Ali, as documented in Ma La Yahduruhu al Faqih, is:

يا علي ثلاث من حقائق الإيمان الانفاق من الاقتتار و إنصافك الناس من نفسك و بذل العلم من المتعلم

O ‘Ali, there are three realities of iman, viz. spending despite being destitute, dealing justly with people, and disseminating knowledge.

Rasulullah salla Llahu ‘alayhi wa sallam is reported to have stated:

تكون أمتي في الدنيا على ثلاثة أطباق أما الطبق الأول فلا يحبون جمع المال و ادخاره و لا يسعون في افتناءه و احتكاره و إنما رضوا من الدنيا سد جرمة و ستر عورة و غناهم فيها ما بلغ بهم الآخرة فأولئك الآمنون الذين لا خوف عليهم و لا هو يحزنون

My Ummah will be divided into three units. As regards to the first unit, they will not love to gather wealth, nor dedicate themselves to hoarding it. They will be pleased with that much of the world which satiates their hunger and covers their private parts. Their independence from the world will secure their Akhirah for them. They are the safe ones, upon whom they will be no fear, nor will they grieve.

If hypothetically, we ignore all the above and agree that Rasulullah salla Llahu ‘alayhi wa sallam realised the oppression and tyranny of the Khulafa’ – as supposed by the Shia – and gave her Fadak to secure her future, knowing fully well that she will not spend on herself but will spend in the path of Allah subhanahu wa ta ‘ala. He felt it best to gift her Fadak to maintain her honour and respect. Then too, this makes no sense to us because Rasulullah’s salla Llahu ‘alayhi wa sallam behaviour towards his close ones was very much different. He did not worry about their worldly future. The only treasure he hoarded for them was abstinence, reliance on Allah, and preferring others above themselves. Therefore, it makes absolutely no sense for him to give such an expensive land to his daughter.

If we study the life of Rasulullah salla Llahu ‘alayhi wa sallam, we will observe the lofty example of self-denial, tawakkul, and preference of others he set for himself and encouraged his relatives and dear friends to carry out. If he received Khumus, he kept only a meagre amount for himself and his relatives which was just sufficient to fulfil their needs and gave the rest in the path of Allah subhanahu wa ta ‘ala, for necessities of the state and preparations for jihad.

It is unfathomable for him to give a huge land to his dear ones when the state was suffering adversity. On one side, Muslims are moving on expeditions on foot. On the other side, the ashab al suffah are starving, without clothes to cover them and without weapons. At the very same time, the Messenger of Allah – who has set the highest standard of abstinence from the world, and preference of others – has so much of concern for the future of his beloved one that he gives her a land worth millions. We cannot possibly fathom how this gels with his noble sirah. How is the status of his Nubuwwah apparent from this? And what noble example has this set for the world?

Is the picture we have sketched of the noble life of Rasulullah salla Llahu ‘alayhi wa sallam accurate? The books of the Shia and Sunni are filled with incidents to support this. And nothing but this can be established from his biography. We will for the moment ignore all other incidents and concentrate on two situations that faced Sayyidah Fatimah radiya Llahu ‘anha personally. We will quote a few narrations as well.

1) It is reported from Imam Jafar al Sadiq:

Amir al Mu’minin and Sayyidah Fatimah radiya Llahu ‘anha came to Rasulullah salla Llahu ‘alayhi wa sallam in order for him to divide the household chores between them. Rasulullah salla Llahu ‘alayhi wa sallam determined that Sayyidina ‘Ali radiya Llahu ‘anhu take care of outdoor chores while Sayyidah Fatimah radiya Llahu ‘anha handles indoor chores.[11]

This shows that they would execute household chores themselves. They had no servant to assist them for a lengthy period of time.

2) The narrator says: ‘Ali ibn Muhammad ibn Hassan al Qazwini commonly known as Ibn Maqbarah narrates from Muhammad ibn ‘Abdullah al Hadrami from Jandal ibn Qaliq, from ‘Umar ibn ‘Umar al Mazini, from ‘Ubadah al Kulayni, from Jafar ibn Muhammad, from his father from ‘Ali ibn al Hussain, from Fatimah Sughra from Hussain ibn ‘Ali from his brother Hassan ibn ‘Ali ibn Abi Talib who relates:

I saw my mother Sayyidah Fatimah al Zahra’ standing in the mihrab in prayer every Thursday night, observing ruku’ and sujud until dawn. I heard her taking everyone’s name and supplicating earnestly for the Muslim men and women. She would pray for everyone, besides herself. I once enquired from her the reason for this, to which she replied, “First your neighbour, then your household.”[12]

From here we learn the level of her preference of others over herself.

3) The narrators says: Ahmed ibn al Hassan al Qattan, narrates from Abu Sa’id Hassan ibn ‘Ali al Sukri, from Hakam ibn Aslam, from Ibn ‘Albah, from Hariri, from Abu Ward ibn Timamah, from Sayyidina ‘Ali radiya Llahu ‘anhu that he told a man from the Banu Sa’d:

Should I not relate to you the story of myself and Sayyidah Fatimah al Zahra’ radiya Llahu ‘anha. When she lived with me, she would do all the household chores herself. She carried the water leather skins until it left marks on her chest; she grinded the mill which left calluses on her hands; she swept the house causing her clothes to remain dirty and soiled; and she would light the fire, causing her clothes to turn black with the smoke. This adversely affected her health so I told her to go to her father and request for a female servant to relieve her of these duties. Accordingly, she went to Rasulullah salla Llahu ‘alayhi wa sallam and found some people around him. She felt shy to say anything in their presence and thus left. Rasulullah salla Llahu ‘alayhi wa sallam understood that she had come for some necessary work so the next day he came to our house and said, “O Fatimah! You came yesterday to me for some work.”

I said, “I will inform you of the reason. She fills the leather skins with water which has left marks on her chest, she grinds the mill causing calluses on her hands, she sweeps the house which cause her clothes to remain dirty, and she kindles the fire which has blackened her clothes. I advised her to go to her father and request for a female servant to assist her with her chores.”

Rasulullah salla Llahu ‘alayhi wa sallam said, “Should I not teach you something which is better for you than a servant. When you retire to bed, recite Subhan Allah 33 times, Al hamdu li Allah 33 times, and Allahu Akbar 34 times.”

Hearing this, Sayyidah Fatimah radiya Llahu ‘anha submitted, “I am pleased with Allah and His Messenger’s words. I am pleased with Allah and His Messenger’s words. I am pleased with Allah and His Messenger’s words.”[13]

It is manifest from this narration that despite Rasulullah’s salla Llahu ‘alayhi wa sallam love for her and despite seeing the difficulty she was experiencing in fulfilling household chores, he wished not to deprive the poor and destitute and give his family members items of luxury especially at a time when there were other more pressing needs. This was Rasulullah’s salla Llahu ‘alayhi wa sallam behaviour when it came to giving his daughter one servant. This establishes his Prophethood, the honour of the Ahlul Bayt, and their noble traits.

4) Imam Zayn al ‘Abidin reports that Sayyidah Asma’ bint ‘Umays radiya Llahu ‘anha reports:

Once Rasulullah salla Llahu ‘alayhi wa sallam went to Sayyidah Fatimah radiya Llahu ‘anha and saw her wearing a golden necklace which Sayyidina ‘Ali radiya Llahu ‘anhu purchased for her from the wealth of Fay’.

Rasulullah salla Llahu ‘alayhi wa sallam advised her, “O Fatimah! Will the people not say that Muhammad’s daughter is adoring herself with the jewellery of the haughty affluent?”

As soon as she heard this, she took it off and sold it. She then bought a slave with the money attained and set him free. Rasulullah salla Llahu ‘alayhi wa sallam was extremely pleased with this.[14]

5) Zurarah reports from Imam al Baqir:

It was the noble habit of Rasulullah salla Llahu ‘alayhi wa sallam to visit his dear ones before departing on a journey. He would visit Sayyidah Fatimah radiya Llahu ‘anha last and depart from her house. And when he returned, he would first visit her. Once it occurred that Sayyidina ‘Ali radiya Llahu ‘anhu acquired some wealth from Fay’. He gave it to Sayyidah Fatimah radiya Llahu ‘anha and then joined up with Rasulullah salla Llahu ‘alayhi wa sallam. In his absence, Sayyidah Fatimah salla Llahu ‘alayhi wa sallam made two silver bracelets and hung a curtain over her door. After Rasulullah salla Llahu ‘alayhi wa sallam returned from his journey and went to the Masjid, he, as was his custom, went straight to Sayyidah Fatimah’s radiya Llahu ‘anha house. Sayyidah Fatimah radiya Llahu ‘anha was elated and ran towards him. But as soon as he noticed the two sliver bracelets and the curtain, he returned. Sayyidah Fatimah radiya Llahu ‘anha began to cry and realised that his noble habit was not the same before these items had come. So she immediately removed the curtain and bracelets and called Sayyidina Hassan and Hussain radiya Llahu ‘anhuma. She then handed the curtain to one and the bracelets to the other and instructed, “Take them to Rasulullah salla Llahu ‘alayhi wa sallam and after giving him my salam, tell him that we have not innovated anything else besides this in his absence. Give it to him and he may do as he pleases with them.”

After they delivered the items and her message, he kissed them on their cheeks and sat them on his lap. He then instructed that the bracelets be broken and the pieces be divided among the Ashab al Suffah, those poor Muhajirin who lived at that back room of Masjid al Nabawi. He then called one of the Ashab al Suffah who did not have sufficient clothes to clad himself and tore a piece of the curtain and gave it to him. In a similarly manner, he tore pieces of cloth and gave it to those who needed in order to cover their private section and back. He then supplicated, “May Allah shower His mercy on Fatimah and give her the garments of Jannat in lieu of the curtain she donated which covered some Muslims and may He grant her jewellery in lieu of the bracelets which were distributed among the poor.[15]

6) Just as how Rasulullah salla Llahu ‘alayhi wa sallam taught Sayyidah Fatimah the tasbih when she asked for a servant, thus giving her a beautiful substitute for worldly luxuries, he did the same to his dear cousin Sayyidina Jafar al Tayyar’s radiya Llahu ‘anhu. The indecent goes as follows:

The very same day Khaybar was conquered, Sayyidina Jafar ibn Abi Talib radiya Llahu ‘anhu returned from Abyssinia. This was an amazing coincidence. When Rasulullah salla Llahu ‘alayhi wa sallam was informed of Sayyidina Jafar’s arrival and the Conquest of Khaybar, he exclaimed: “I am unaware with which I am happier, the arrival of Jafar or the Conquest of Khaybar.”

When Sayyidina Jafar radiya Llahu ‘anhu entered his presence, Rasulullah salla Llahu ‘alayhi wa sallam stood up, embraced him, and kissed him on his forehead. He then said, “O Jafar! Should I not gift you something?”

Jafar radiya Llahu ‘anhu replied in the affirmative. People thought that Rasulullah salla Llahu ‘alayhi wa sallam would give him gold and silver and lifted their gazes to see what he gives him. Rasulullah salla Llahu ‘alayhi wa sallam said, “O Jafar! Should I not teach you such a salah, that even if you flee from the battlefield and have sins equivalent to the foam of the ocean, they will all be forgiven.”

He said, “Most definitely.”

Thereupon, Rasulullah salla Llahu ‘alayhi wa sallam taught him that salah which is commonly known as Jafar al Tayyar’s radiya Llahu ‘anhu salah. It consists of four rak’at in units of two. Surah al Zilzal will be read in the first rak’at, Surah al ‘Adiyat in the second rak’at, Surah al Nasr in the third rak’at, and Surah Ikhlas in the fourth rak’at; these Surahs will be recited after Surah al Fatihah in each rak’at. After the qira’ah in every rak’at, the following should be recited 15 times:

سبحان الله الحمد لله لا إله إلا الله الله أكبر

Glory be to Allah. All praise belongs to Allah. There is none worthy of worship but Allah. Allah is the Greatest.

This should be recited in every ruku’ and every jalsah posture 10 times.

Conclusion

A father who cannot stand to see bracelets of silver on his daughter’s hands. A Nabi who cannot bear seeing a curtain over his daughter’s door. A father who is prepared to stomach his daughter developing calluses and scars and her clothes remaining dirty but is not prepared to give her a servant and rather teaches her tawakkul and abstinence and a tasbih which will be of assistance to her in her chores. A cousin who is elated by the arrival of his cousin Sayyidina Jafar radiya Llahu ‘anhu but instead of giving him wealth, teaches him a special form of salah. A man who sees the honour, superiority, and excellence of his dear ones in spiritual feats, rather than worldly ones. A man who teaches his family members salah and tasbih for them to attain spiritual calmness instead of worldly comfort, understanding it to be the superior substitute. A man who spent everything he received on the poor and in the path of Allah, to raise the standard of Islam, and fulfil the demands of Jihad, etc.

Can anyone fathom or have the slightest of hope that he will gift a land worth 24000 gold coins to one of his daughters, and deprive everyone else? This can never happen! Indeed, this is a despicable vilification.

By Allah’s subhanahu wa ta ‘ala grace and mercy, we have discussed the verse And give the relative his right in great detail. We will now discuss the following:

Was Fadak in Sayyidah Fatimah’s radiya Llahu ‘anha possession?
Was it usurped from her?
Did she make such a claim in front of Sayyidina Abu Bakr radiya Llahu ‘anhu?
Was she requested to present witnesses who were later dismissed?
What substantiation or evidence do the Shia produce from our books for the above and what narrations do they report in this regard.

NEXT⇒ Was Fadak in Fatimah’s possession?

[1] Surah al Tawbah: 41.

[2] Sa’ is equal to four mudd. And mudd with a dammah is a measure which is equivalent to a ritl and a third. Sa’ is 3184.272 grams.

[3] Surah al Tawbah: 79.

[4] Surah al Tawbah: 92, 93.

[5] Nasikh al Tawarikh vol. 1 pg. 421.

[6] Nasikh al Tawarikh vol. 1 pg. 420.

[7] Surah al ‘Ankabut: 64.

[8] Surah al Shura: 23

[9] Al Kafi, Kitab al Hujjah, vol. 3 chapter 64.

[10] Nasikh al Tawarikh, kitab 1 from kitab 2, pg. 744.

[11] Qurb al Isnad.

[12] Urdu Tarjamah ‘Ilal al Shara’i’ pg. 137. Translator: Hussain Imdad. Publisher: Nizami press Lucknow 2003.

[13] Urdu Tarjamah ‘Ilal al Shara’i’ pg. 288, 289. From Saduq. Publisher: Nizami press Lucknow.

[14] ‘Uyun al Akhbar.

[15] Al Kafi.

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