Azami 8060

Bukhari related it in Fard al-Khumus (3092-3093), and Muslim in Jihad wa Siyar (1759:54), via Ibrahim bin Saad, from Salih, from Ibn Shihab, who said, Urwa bin Zubayr informed me that Ayesha informed him, and he mentioned it. Bukhari also related it (3711-3712) via Shuayb, from Zuhri, with the same chain, mentioning it with the second wording.His words, "Fatimah used to ask Abu Bakr for her share of what the Messenger of Allah ﷺ had left from Khaybar, Fadak, and his charitable land in Madinah." Qadi Iyad said, in explaining the charitable properties of the Prophet ﷺ mentioned in these hadiths, they came to him through three rights.The first, what was given to him ﷺ as a gift, which was the bequest of Mukhayriq the Jew when he embraced Islam on the day of Uhud. This consisted of seven orchards in Banu Nadir, along with what the Ansar gave him of their lands, that is, land that water could not reach. This was his ﷺ personal property.The second, his right to the war spoils from the land of Banu Nadir when he expelled them. This belonged to him exclusively, because no cavalry or camels were used in taking it by force. As for the movable property of Banu Nadir, they took from it whatever their camels could carry, apart from weapons, as he ﷺ had agreed with them. He then divided the rest among the Muslims, while the land itself remained his own, which he would spend on the needs of the Muslims. Likewise, half the land of Fadak, whose people he made peace with after the conquest of Khaybar, on the condition of half its land, which became exclusively his. Likewise, a third of the land of Wadi Qura, which he took as part of the peace settlement when he made peace with its Jewish inhabitants. Likewise, two of the forts of Khaybar, namely Watih and Sulalim, which he took through a peace settlement.The third, his share of the fifth of Khaybar's spoils, and what was conquered there by force. All of this was exclusively the property of the Messenger of Allah ﷺ, no one else had any right to it. But he ﷺ did not keep it for himself alone, rather he spent it on his family, on the Muslims, and for the public welfare. All of this constitutes charitable endowments whose ownership is forbidden after him, and Allah knows best. End of quote. See Sharh Nawawi on Sahih Muslim.Abu Bakr Baqillani said, when Ali took charge of the caliphate, he did not change how it had been handled during the time of Abu Bakr, Umar, and Uthman. He did not claim ownership of it, nor did he divide any part of it, but rather spent it in the same ways it had been spent before him. It then remained in the hands of Hasan bin Ali, then in the hands of Husayn bin Ali, then in the hands of Ali bin Husayn, then in the hands of Husayn bin Hasan, then in the hands of Zayd bin Hasan, then in the hands of Abdullah bin Hasan, and then Banu Abbas took charge of it.These were the senior members of the Prophet's household, Allah be pleased with them, and they are the ones the Shia rely upon as their leaders. Yet it has not been reported of any one of them that he claimed ownership of it, or inherited it, or that it was inherited from him. If what the Shia claim were true, Ali or one of the members of his household would have taken it once they gained control of it, yet why did they not? Mufhim by Qurtubi (3/564).His statement, "tarawwuhu," means whatever rights and obligations befall it. Of similar meaning is what was reported from Abu Bakhtari, who said, I heard a hadith from a man and it pleased me, so I said, "Write it for me." He then brought it to me written out in full.Abbas and Ali came in to see Umar, while Talha, Zubayr, Abdul-Rahman, and Saad were with him, and the two of them were disputing. Umar said to Talha, Zubayr, Abdul-Rahman, and Saad, "Do you not know that the Messenger of Allah ﷺ said, 'All the property of the Prophet ﷺ is charity, except what he gave his family to eat and clothe them with, for we are not inherited from'?" They said, "Yes indeed." He said, so the Messenger of Allah ﷺ used to spend from his wealth on his family and give the surplus as charity. Then the Messenger of Allah ﷺ passed away, and Abu Bakr took charge of it for two years, doing what the Messenger of Allah ﷺ used to do. He then mentioned something from the hadith of Malik bin Aws.Abu Dawud related it (2975), and Tayalisi (61), via Shuba, from Amr bin Mura, from Abu Bakhtari, who mentioned it. Abu Bakhtari is Saeed bin Fayruz, trustworthy, except that he did not name his teacher.As for what was reported from Ali bin Abu Talib, who said, the Messenger of Allah ﷺ put me in charge of the fifth of the fifth, and I disposed of it in its proper places during the lifetime of the Messenger of Allah ﷺ, and during the lifetime of Abu Bakr, and during the lifetime of Umar. Then some wealth was brought, and he called me and said, "Take it." I said, "I do not want it." He said, "Take it, you are more entitled to it." I said, "We have no need of it," so he placed it in the treasury. This is not sahih.Abu Dawud related it (2983), and Hakim (2/128), and Bayhaqi (6/343), via Abu Jafar Razi, from Mutarrif, from Abdul-Rahman bin Abu Layla, who said, I heard Ali saying, and he mentioned it. Hakim said, "The isnad is sahih." So he claimed!Daraqutni said, in Ilal (3/279-280), Mutarrif bin Tareef related it, and there is disagreement over him. Abu Jafar Razi related it from Mutarrif, from Abdul-Rahman bin Abu Layla, from Ali. But Abu Awana disagreed with him, relating it from Mutarrif, from a man called Kathir, from Abdul-Rahman bin Abu Layla, from Ali. This Kathir is unknown, and Mutarrif did not hear from Ibn Abu Layla. End of quote.I say, Abu Jafar had poor memory, and Abu Awana, who is Waddah bin Abdullah Yashkuri, trustworthy and reliable, disagreed with him.Abu Dawud related (2984), and Ahmad (646), via Hashim bin Bareed, who said, Husayn bin Maymun told us, from Abdullah bin Abdullah, from Abdul-Rahman bin Abu Layla, who said, I heard Ali saying, I, Abbas, Fatimah, and Zayd bin Haritha gathered before the Prophet ﷺ, and I said, "O Messenger of Allah, if you see fit to put me in charge of our right to this fifth as decreed in the Book of Allah, and to divide it during your lifetime, so that no one disputes with me after you, then please do so."He said, so he did that. He said, I divided it during the lifetime of the Messenger of Allah ﷺ, then Abu Bakr put me in charge of it as well, until in the last year of Umar's life, a great deal of wealth came to him, and he set aside our portion, then he sent for me. I said, "We are well off from it this year, while the Muslims are in need of it, so give it back to them." So he gave it back to them. After Umar, no one ever summoned me to it again. I met Abbas after I had left Umar's presence, and he said, "O Ali, you have deprived us this morning of something that will never be returned to us." And he was a shrewd man.The wording given is that of Abu Dawud, while Ahmad's wording is longer. In its isnad is Husayn bin Maymun, who is Khandaqi. Ibn Madini said, He is not well known, few narrated from him. Abu Zura said, He is a minor figure. Abu Hatim said, He is not strong in hadith. Bukhari said, in Tarikh al-Kabir, after mentioning this hadith of his, This is a hadith that has not been corroborated.It was reported from Mughira, who said, Umar bin Abdul-Aziz gathered Banu Marwan when he became caliph, and said, The Messenger of Allah ﷺ had Fadak, and he used to spend from it and support the young of Banu Hashim from it, and marry off their widows from it. Fatimah asked him to give it to her, but he refused. It remained thus during the lifetime of the Messenger of Allah ﷺ until he passed away. When Abu Bakr took charge, he handled it as the Prophet ﷺ had handled it during his lifetime, until he too passed away. When Umar took charge, he handled it in the same way as they had, until he too passed away. Then Marwan granted it as a fief, and it eventually came to Umar bin Abdul-Aziz.He said, meaning Umar bin Abdul-Aziz, I saw that a matter which the Messenger of Allah ﷺ denied to Fatimah is not rightfully mine, and I bear witness before you that I have returned it to how it was, meaning during the time of the Messenger of Allah ﷺ.Abu Dawud related it (2972), and through his route Bayhaqi (6/301), from Abdullah bin Jarrah, who said, Jareer told us, from Mughira, who said, and he mentioned it. Its isnad up to Umar bin Abdul-Aziz is hasan, because of Abdullah bin Jarrah, whose hadith is hasan. And it is mursal.As for what was reported from Abu Tufayl, who said, when the Messenger of Allah ﷺ passed away, Fatimah sent word to Abu Bakr, "Did you inherit the Messenger of Allah ﷺ, or did his family?" He said, so he replied, "No, rather his family." She said, "Then where is the share of the Messenger of Allah ﷺ?" He said, so Abu Bakr said, "I heard the Messenger of Allah ﷺ say, 'When Allah grants a prophet a provision and then takes him, He gives it to the one who succeeds him,' so I thought it right to return it to the Muslims." She said, "You and what you heard from the Messenger of Allah ﷺ know best." Its wording contains something objectionable.Abu Dawud related it (2973), and Ahmad (14), and Abdullah in his additions, via Muhammad bin Fudayl, from Walid bin Jami, from Abu Tufayl, who mentioned it, and the wording given is that of Ahmad.In its isnad is Walid bin Jami, who is Walid bin Abdullah bin Jami, who is truthful in himself, as long as he does not contradict others or bring something objectionable. Ibn Hibban said, He was among those who reported alone from reliable narrators things that did not resemble the hadith of trustworthy narrators, and when this became excessive from him, using him as evidence became invalid.Ibn Kathir said, in Bidaya wa Nihaya (8/195), after citing this hadith, "In the wording of this hadith there is strangeness and something objectionable, and perhaps it was narrated according to the meaning understood by some of the narrators, among whom there were some inclined toward Shiism, so let this be known.The best part of it is her statement, 'You and what you heard from the Messenger of Allah ﷺ', and this is what is correct and what is presumed of her, and what befits her standing, her leadership, her knowledge, and her religion, .It seems that after this she asked him to appoint her husband as supervisor over this charitable endowment, but he did not grant her that, for the reason we mentioned earlier. She then felt aggrieved with him because of this, being a woman among the daughters of Adam, who grieves as others grieve, and she is not bound by infallibility, given the existence of the explicit statement of the Messenger of Allah ﷺ, and given the correctness of Abu Bakr Siddiq's position, may Allah be pleased with him."