The Sermon of Fadak: Exposing Oppressors and Defending Justice

Abstract

The sermon of Lady Fatimah Zahra (peace be upon her) delivered in the Prophet’s Mosque, known as the Sermon of Fadak, is renowned for its eloquence, rhetorical mastery, and miraculous depth. It stands as a historic treasure, reflecting the state of the Muslim community of the time and elucidating the reasons behind the deviation from true Islam.

In this sermon, Lady Fatimah (peace be upon her) referenced over 30 verses of the Quran. With unparalleled eloquence, she addressed core beliefs such as monotheism, prophethood, and resurrection, revealed the wisdom behind Islamic laws, recounted the state of society before the Prophet’s (peace and blessings be upon him and his family) mission, and described his and Imam Ali’s (peace be upon him) struggles to establish and uphold Islam. The sermon also exposed the conspiracies of enemies and pseudo-Muslims aimed at undermining Islam. Central themes include the appointment of Ali (peace be upon him) as the Prophet’s successor at Ghadir Khumm, the Prophet’s passing, the betrayal of Muslims, the usurpation of leadership, and the seizure of Fadak, along with violations of clear Quranic injunctions. These points are delivered succinctly, with the utmost clarity and beauty.

Keywords

Lady Fatimah Zahra (peace be upon her), Fadak, Imamate

Introduction

After the Prophet Muhammad’s (peace and blessings be upon him and his family) passing, the Muslim world was engulfed in turmoil centered around the issue of caliphate, spreading to other matters such as the confiscation of the Fadak estate. Lady Fatimah Zahra (peace be upon her), recognizing this blatant transgression and its wider implications for Islamic society—including a stark deviation from Islamic teachings and a reversion to pre-Islamic ignorance—rose to defend her rights and the principles of Islam. She also viewed this as a precursor to marginalizing Imam Ali (peace be upon him) and pressuring his supporters.

Despite her short life, Lady Fatimah Zahra (peace be upon her), referred to as al-Kawthar, al-Mubarakah, and al-Mansurah, embodied boundless blessings, victory, and vitality. She remains not only an exemplar for women but also a paragon for all virtuous individuals throughout history. Yet, her contemporaries and later generations largely failed to recognize her position, as evidenced by her declaration: «إعلَمُوا أنِّی فَاطِمَهُ» “Know that I am Fatimah.” This assertion underscores her central role and serves as a foundation for understanding the rest of the Ahlul Bayt: her father, husband, and sons.

The Sermon of Fadak, replete with profound theological, historical, and ethical insights, emphasizes her unparalleled stature. Through its verses, we gain insight into her human and divine roles, despite historical neglect and distortion. Serious study of the remaining records is essential for those seeking a true understanding.

The sermon addresses more than just the issue of Fadak; it asserts the rightful claim of the Ahlul Bayt and delves into key theological themes. Lady Fatimah discusses monotheism, prophethood, resurrection, Quranic injunctions, the pre-Islamic condition of society, the Prophet’s struggles, Imam Ali’s divine appointment, betrayal by Muslims, and opposition to divine commands. Delivered with brevity and brilliance, the sermon remains a cornerstone of Islamic thought.

Significance and Preservation of the Sermon

The importance of this sermon is such that the Imams (peace be upon them) preserved it, and scholars emphasized its memorization and study. Renowned Shia scholars have documented and analyzed it, leaving invaluable explanations for the Muslim world. It has been translated into various languages, including Urdu, Turkish, and French.

This article is derived from the detailed commentary on the sermon by the late Grand Ayatollah Haj Agha Mojtaba Tehrani (may Allah have mercy on him), which was compiled into a book. His commentary, blending translation and interpretation, unveils the sermon’s profound meanings and reflects the spiritual depth of a devout scholar, resonating deeply with readers.

The article summarizes key points of the book while retaining its structure. It is divided into three main sections: Lady Fatimah’s Speech, her dialogue with Abu Bakr, and her return to her home. These sections address vital questions, including:

• Was her public address solely about reclaiming Fadak?
• Why did she admonish the Muslim community?
• How did the usurpers of caliphate react to her speech?
• How did she describe the state of the Muslim Ummah after the Prophet’s passing?
• Why did she equate the usurpation of caliphate to following Satan?
• What was her critique of the Ansar?
• Did Abu Bakr acknowledge the strength of her Quran-based arguments?
• Why did Abu Bakr shift blame onto the people?
•  

Lady Fatimah’s Sermon

Preliminary Events

The narrator of the sermon describes Lady Fatimah’s entrance into the mosque, her attire, and her dignified demeanor. The account sets the stage for one of the most profound speeches in Islamic history.

Entering the Mosque

Before recounting Lady Fatimah Zahra’s (peace be upon her) sermon, the narrator provides details of the events leading up to it:

«لَمّا آجمَعَ آبوبکرٍ وَ عُمَرٍ علی مَنعِ فاطمهَ فَدَکاً وَ بَلَغَها ذلکَ»

“When Abu Bakr and Umar resolved to prevent Fatimah from obtaining Fadak and she was informed of this decision…”

Upon hearing the news, Lady Fatimah (peace be upon her) prepared herself:

 «لاثَت خِمارَها عَلی رَأسِها»

“She wrapped her head with her khimar (veil).”
The word “latheth” means “to wrap,” as in the phrase “latheth al-imamah ala ra’sih” (he wrapped the turban around his head). The khimar was a garment larger than the headscarves commonly worn by women today, covering the head, neck, and chest, as prescribed in the Quranic verse: “Let them draw their veils (khumur) over their bosoms” (Surah An-Nur: 31). The term khimar indicates that Lady Fatimah covered her head and chest thoroughly with this veil.

«وَاشْتَمَلَتْ بِجِلْبابِها»

“She covered herself with her jilbab (outer garment).”
The jilbab was a full-body covering worn over regular clothing, likely resembling today’s cloaks or long garments. Lady Fatimah ensured it enveloped her entire body completely.

«وَ أقْبَلَتْ فی لُمَّهٍ مِنْ حَفَدَتِها وَ نِساءِ قَوْمِها»

“She proceeded, accompanied by a group of her attendants and women from her people.”
Lady Fatimah (peace be upon her) moved toward the mosque in the company of a group, which could refer to companions, helpers, or close relatives.

Two key observations can be made from this account:

1. Lady Fatimah took great care to ensure her attire was appropriate for entering the mosque, where men were present.
2. The group accompanying her may have done so to support her, much like modern practices where individuals are joined by like-minded supporters when attending a public forum or debate. This group also provided an additional layer of privacy for her.

«تَطَأُ ذُیُولَها»

“She stepped on the edges of her garment.”
This phrase suggests that her clothing was long enough to occasionally fall under her feet. Alternatively, it might imply her haste due to distress.

To clarify, the narrator adds:

«ما تَخْرِمُ مِشْیَتُها مِشْیَهَ رَسولِ الله»

“Her gait resembled that of the Messenger of Allah (peace and blessings be upon him and his family).”
The term “mashyah” refers to the manner or style of walking. Lady Fatimah’s walk mirrored the Prophet’s in dignity and poise, marked by composure and grace. This description serves two purposes:

1. To dismiss any misconception that she was rushing or in a state of disarray.
2. To emphasize the resemblance between her demeanor and that of her father, the Prophet (peace and blessings be upon him and his family).

Lady Fatimah entered the mosque, where a large assembly of muhajirun (immigrants), ansar (helpers), and other Muslims had gathered around Abu Bakr. Upon learning of her approach, preparations were made to ensure her modesty. A curtain was set up between her and the congregation, shielding her from the view of men. This practice of respect later became a tradition, observed even in contemporary religious gatherings.

The Beginning of the Speech

Before beginning her speech, Lady Fatimah Zahra (peace be upon her) let out a sorrowful cry. The narrator describes the effect of this lamentation as overwhelming:

 ثُمَّ أَنَّتْ أَنَّةً أَجْهَشَ القومُ لها بِالْبُكاءِ. فَارْتَجَّ الْمَجلِسُ

“She wept so profoundly that all the Muhajirun, Ansar, and men and women present in the mosque began to cry.”
However, this was no ordinary weeping; the intensity of her anguish moved the entire congregation to tears.

Praise and Gratitude to Allah

Lady Fatimah (peace be upon her) began her sermon with words of divine praise:

«فَقالتَ: اَلْحمد للهّ علی ما أنعْم و لهَ الشّکْرُ علی ما ألَهم.»

“Praise be to Allah for what He has bestowed, and thanks be to Him for what He has inspired.”

Here, she distinguishes between praise (hamd) and gratitude (shukr):

• Hamd is the act of praising perfection or attributes, while
• Shukr is the expression of gratitude for actions or blessings received.

Gratitude manifests in three dimensions:

1. In the heart, through humility, reverence, and love.
2. On the tongue, through expressions of praise and thanks.
3. In actions, by using blessings in ways that please the Giver.

While hamd and shukr are similar in verbal expression when directed toward Allah, they differ in scope. Hamd relates to Allah’s attributes, while shukr acknowledges actions stemming from those attributes. Thus, shukr is narrower in its application compared to hamd.

The sermon highlights that inspiration (ilham) is a gift from Allah. It refers to inner awareness and understanding bestowed upon humans. While revelation (wahy) is a broader term that applies even to non-human entities (e.g., bees in the Quran), ilham is exclusive to humans and pertains to practical wisdom, such as the innate recognition of good and evil. Lady Fatimah emphasizes this universal inspiration:

«و لهَ الشّکْرُ علی ما ألَهم»

“Thanks be to Allah for what He has inspired.”

This inspiration includes the intuitive understanding of justice and injustice, which is embedded in human nature by divine will.

Divine Praise and the Purpose of Creation

Lady Fatimah (peace be upon her) then transitioned into celestial praise of Allah, affirming His absolute oneness and acknowledging Him as the possessor of all perfect attributes, with no partners. She further explained the purpose behind creation:

1. To Establish Divine Wisdom
   • Allah created the universe not out of need or for personal benefit but to manifest His wisdom. Divine wisdom reflects power tempered by purpose and benefit. Lady Fatimah explains that this wisdom inherently necessitated creation.
2. To Inspire Human Obedience
   • The creation serves to enlighten humans and encourage them to obey Allah. Obedience, as she states, is not imposed but aligns with human nature. Disobedience, in contrast, is unnatural and imposed.
3. To Display Divine Power
   • Creation reveals Allah’s omnipotence, prompting recognition of Him. This recognition leads to worship and submission. The natural outcome of witnessing Allah’s power is the creatures’ humble prostration before Him.
4. To Support the Prophets’ Mission
   • The created order, and humanity’s dependence on Allah, serves as a foundation for the prophets’ call toward truth. The interconnectedness of creation and divine purpose bolsters the legitimacy of the prophets’ teachings.

Lady Fatimah (peace be upon her) concludes this segment by emphasizing that the harmony of creation and its reliance on Allah is the strongest evidence for the prophetic mission, supporting the message of the prophets in guiding humanity toward divine truth.

Testimony to the Servitude and Prophethood of the Holy Prophet (PBUH)

Lady Fatimah Zahra (peace be upon her) begins by elaborating on the philosophy of divine reward and punishment. She then testifies to the servitude and prophethood of her father, the Prophet Muhammad (peace and blessings be upon him and his family). She highlights his divine selection by Allah before the existence of other creatures, saying:

عِلْماً مِنَ اللهِ تَعالى بِمآيِلِ الأُمُور، وَإحاطَةً بِحَوادِثِ الدُّهُورِ، وَمَعْرِفَةً بِمَواقِعِ الْمَقْدُورِ. ابْتَعَثَهُ اللهُ تعالى إتْماماً لأمْرِهِ، وَعَزيمَةً على إمْضاءِ حُكْمِهِ، وَإنْفاذاً لِمَقادِير حَتْمِهِ

“With Allah’s knowledge of the outcomes of matters, His encompassing awareness of the events of ages, and His understanding of the decreed destinies, Allah sent him (the Prophet) to complete His command, to fulfill His determination, and to execute the decrees of His irrevocable will.”

Then She reflects on the dismal state of humanity before the advent of the Prophet (peace and blessings be upon him and his family) and the blessing of his mission, which saved the community from ruin.

Address to the Attendees

After the introductory portion of the sermon, where Lady Fatimah discussed creation, the fundamentals of belief, and the Prophet’s mission, she turned her attention to those present in the gathering. She directly addressed the community regarding their responsibilities after the Prophet’s passing.

The Responsibility of the Ummah

Lady Fatimah reminded the people of their divine obligations and their unique role as witnesses to the final Prophet’s mission. She highlighted that their actions would serve as an example for future generations, who would look to them as the standard-bearers of Islamic principles. However, she strongly criticized them for betraying humanity and deviating from Allah’s path after the Prophet’s death. To substantiate her rebuke, she emphasized the importance of the Quran and its clear directives, saying:

1. The clarity of Quranic evidence:
   • The Quran is free of ambiguity and provides unambiguous guidance.
2. The enviable position of Quranic followers:
   • Followers of the Quran, those who act upon its teachings, are envied by other communities.
3. Access to divine proofs through the Quran:
   • The Quran leads to Allah’s luminous proofs, which include the traditions and the Ahlul Bayt.

Lady Fatimah then enumerated divine commands and the wisdom behind them:

• Faith: To purify one from polytheism.
• Prayer: To cleanse one of arrogance.
• Charity (Zakat): To purify the soul and expand sustenance.
• Fasting: To reinforce sincerity.
• Pilgrimage (Hajj): To elevate the religion.
• Justice: To harmonize hearts.
• Obedience to the Ahlul Bayt: To establish order in religion and society.
• Imamate: To prevent division.

She also referred to other Quranic commandments, such as striving in the way of Allah, patience, enjoining good, honoring parents, maintaining kinship ties, observing justice in retribution, fulfilling promises, honesty in trade, avoiding intoxicants, refraining from slander, abstaining from theft, and shunning polytheism.

Lady Fatimah Introduces Herself

To emphasize the importance of her message, Lady Fatimah introduced herself, saying:

أيُّها النّاسُ! اعْلَمُوا أنِّي فاطِمَةُ، وَأبي مُحمَّدٌ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، أَقُولُ عَوْداً وَبَدْءاً، وَلا أقُولُ ما أقُولُ غَلَطاً، وَلا أفْعَلُ ما أفْعَلُ شَطَطاً: {لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أنْفُسِكُمْ عَزيزٌ عَلَيْهِ ما عَنِتُّمْ حَريصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤوفٌ رَحِيم} فَإنْ تَعْزُوه وَتَعْرِفُوهُ تَجِدُوهُ أبي دُونَ نِسائِكُمْ، وَأخا ابْنِ عَمَّي دُونَ رِجالِكُمْ، وَ لَنِعْمَ الْمَعْزِيُّ إلَيْهِ صَلى الله عليه وآله.

“O people, know that I am Fatimah, and my father is Muhammad (peace and blessings be upon him and his family). I do not err in my speech, nor do I act contrary to truth… If you reflect on the lineage of the Prophet and recognize him, you will know that he is my father, not the father of your women, and that he is the brother of my cousin, not the brother of your men. How fortunate is one who is associated with him.”

In a subtle yet powerful manner, she referenced the brotherhood pact (Aqd al-Ukhuwwah), alluding to the relationship between the Prophet and Imam Ali (peace be upon him) without explicitly naming him.

The Prophet’s Mission

Lady Fatimah proceeded to describe the beginning of the Prophet’s mission, detailing his efforts to guide the community out of the spiritual, social, material, and psychological deficiencies of pre-Islamic ignorance (Jahiliyyah). Through his mission, the Prophet brought them into the realm of faith, elevating their condition and uniting them under the banner of Islam.

The Role of Ali (peace be upon him) in Combating Discord

Lady Fatimah Zahra (peace be upon her) emphasizes that the transformation of society into a righteous community came at great sacrifice. She highlights the pivotal role of Ali (peace be upon him) in confronting threats to Islam, stating:

أوْنَجَمَ قَرْنٌ لِلْشَّيْطانِ، وَفَغَرَتْ فَاغِرَةٌ مِنَ الْمُشْرِكِينَ قَذَفَ أخاهُ في لَهَواتِها

“Whenever the horns of Satan appeared, or whenever any of the polytheists sought to instigate discord, the Prophet would hurl his brother (Ali) into the heart of the conflict.”

Lady Fatimah recalls that her father, the Prophet (peace and blessings be upon him and his family), overcame significant challenges posed by individuals like Abu Sufyan and Amr ibn Abd Wudd, utilizing the bravery and resolve of Ali (peace be upon him). She notes:

مُشْمِّراً ناصِحاً ، مُجِدّاً كادِحاً ـ وأَنْتُمْ فِي رَفاهِيَةٍ مِنَ الْعَيْشِ، وَادِعُونَ فاكِهُونَ آمِنُونَ

“It was Ali who faced these formidable battles and removed such obstacles, while you distanced yourselves from dangers and preserved your comfort.”
She stresses that Ali alone stepped forward during dire times, as history bears witness.

The Virtues of Ali (peace be upon him)

Lady Fatimah (peace be upon her) proceeds to extol the unparalleled qualities of Ali (peace be upon him), describing him as:

• A relentless warrior in the cause of Allah, dedicated to fulfilling divine commands.
• The closest companion to the Prophet (peace and blessings be upon him and his family).
• The leader and master of Allah’s chosen ones.
• Eager and active in his devotion to others’ well-being.
• Unaffected by the criticism of detractors as he strove in Allah’s cause.

Lady Fatimah contrasts Ali’s (peace be upon him) selfless commitment to truth with the complacency of others, who prioritized personal comfort while benefiting from the security provided by Islam.

The People’s Response to the Challenges

Lady Fatimah divides the people of the time into three groups, describing their responses to the challenges faced by Islam:

1. Those awaiting the downfall of Islam.
2. The indifferent, who remained uninvolved.
3. Those who initially participated but retreated at the first sign of danger.

She condemns the attendees, saying:

تَتَرَبَّصُونَ بِنا الدَّوائِرَ، وتَتَوَكَّفُونَ الأَخْبارَ، وَتَنْكُصُونَ عِنْدَ النِّزالِ، وَتَفِرُّونَ عِنْدَ القِتالِ

“You lie in wait for calamities to befall us, eagerly anticipating news (of our downfall). You retreat when faced with confrontation and flee when it comes to combat.”

Objection to the Usurpation of the Caliphate

In the central part of her speech, Lady Fatimah rebukes the hypocrisy and betrayal of the community after the Prophet’s passing. She describes their behavior:

فَلَمَّا اخْتارَ اللّهُ لِنَبِيِّهِ دارَ أنْبِيائِهِ وَمَأْوى أصْفِيائِهِ، ظَهَرَ فيكُمْ حَسيكَةُ النِّفاقِ وَسَمَلَ جِلبْابُ الدّينِ، وَنَطَقَ كاظِمُ الْغاوِينِ، وَنَبَغَ خامِلُ الأَقَلِّينَ، وَهَدَرَ فَنيقُ الْمُبْطِلِين

“When Allah chose for His Prophet the abode of His prophets and the dwelling of His chosen ones, the thorn of hypocrisy emerged among you, the garment of religion became worn, the one silenced among the misguided spoke out, the insignificant and obscure rose to prominence, and the camel of the wrongdoers roared.

She reflects on how enemies of Islam, silenced during the Prophet’s lifetime, now spoke freely:

فَخَطَرَ فِي عَرَصاتِكُمْ، وَأَطْلَعَ الشيْطانُ رَأْسَهُ مِنْ مَغْرِزِهِ، هاتفاً بِكُمْ، فَأَلْفاكُمْ لِدَعْوَتِهِ مُسْتَجيبينَ، وَلِلْغِرَّةِ فِيهِ مُلاحِظِينَ. ثُمَّ اسْتَنْهَضَكُمْ فَوَجَدَكُمْ خِفافاً، وَأَحْمَشَكُمْ فَأَلْفاكَمْ غِضاباً

“Satan has revealed himself from his hiding place and called out to you. He saw you answer his call, found you light-minded, and thus provoked you. When he incited you, he saw your anger arise.”

Lady Fatimah refers to the hasty actions at Saqifah as a satanic act. She points out that those who dared not act during the Prophet’s life now seized the opportunity to disrupt Islam’s structure:

فَوَسَمْـتُمْ غَيْرَ اِبِلِكُمْ، وَأَوْرَدْتُمْ غَيْرَ شِرْبِكُمْ

“You began branding livestock that were not yours and entered a watering place that did not belong to you.”

Betrayal at Saqifah

Lady Fatimah criticizes the gathering at Saqifah, which occurred immediately after the Prophet’s death:

هذا وَالْعَهْدُ قَريبٌ، وَالْكَلْمُ رَحِيبٌ، وَالْجُرْحُ لَمّا يَنْدَمِلْ، وَالرِّسُولُ لَمّا يُقْبَرْ

“This happened while your covenant with the Prophet was still fresh, and the wound caused by my father’s passing had yet to heal. The Prophet had not even been buried.”

This poignant statement underscores the gravity of their betrayal, as Imam Ali (peace be upon him) was occupied with the Prophet’s burial while others were plotting at Saqifah to usurp the leadership.

Stirring Discord Under the Pretext of Preventing It

In this section of her sermon, Lady Fatimah Zahra (peace be upon her) critiques the pretext used by the leaders at Saqifah to justify their hasty actions in appointing a caliph. She says:

زَعَمْتُمْ خَوْفَ الْفِتْنَةِ، {ألا فِي الْفِتْنَةِ سَقَطُوا وَانَّ جَهَنَّمَ لَمُحِيطةٌ بِالْكافِرِينَ} ابْتِداراً

“You acted hastily, believing that if you did not take action, discord would arise. Know that through your actions, you have fallen into discord itself.”

Lady Fatimah exposes their hypocrisy, asserting that no greater discord could exist than their deviation from the path of true Islam. She questions their claim of preventing division, accusing them instead of planting the seeds of discord and creating chaos. Referring to a Quranic verse, she characterizes the leaders of Saqifah as symbols of disbelief and reproaches the Muhajirun and Ansar, saying:

فَهَيْهاتَ مِنْكُمْ، وَكَيْفَ بِكُمْ، وَأَنَى تُؤْفَكُونَ؟ وَكِتابُ اللّه بَيْنَ أَظْهُرِكُمْ

“This was far removed from you. What has happened to you that you acted in this way, despite being aware of the events and while the Book of Allah was still among you?”

Lady Fatimah seems to question why the people were deceived by a small group and strayed from the path of truth. She reminds them of their previous adherence to the Quran and its instructions, asking why they had abandoned it. She highlights that the Quran clearly outlines the general principles of leadership and Imamate.

The Haste to Usurp the Caliphate

Addressing the usurpers, Lady Fatimah accuses them of premeditating their actions and hurrying to implement their plan immediately after the Prophet’s death. She says:

مَّ لَمْ تَلْبَثُوا الاّ رَيْثَ أنْ تَسْكُنَ نَفْرَتُها، وَيَسْلَسَ قِيادُها ثُمَّ أَخّذْتُمْ تُورُونَ وَقْدَتَها

“You did not wait long enough for the reins of the camel of the caliphate to settle, nor for the beast to rest and calm down.”

Lady Fatimah compares the turmoil of the caliphate to an unruly camel, criticizing the Saqifah leaders for convening their session hastily without consulting the Ahlul Bayt or the broader community of Muhajirun and Ansar. She then describes the far-reaching consequences of their actions, which went beyond merely seizing leadership. Their transgressions included:

• The usurpation of Fadak.
• The violation of the sanctity of the Prophet’s household.

Following Satan’s Call

Lady Fatimah characterizes the actions of the usurpers as a response to Satan’s invitation. She states that their actions at Saqifah were driven by selfish desires for power and authority, leading to devastating consequences for Islam and its followers. She describes these consequences as follows:

وَاطْفاءِ أنْوارِالدِّينِ الْجَلِيِّ، وَاهْمادِ سُنَنِ النَّبِيِّ الصَّفِيِّ، تُسِرُّونَ حَسْواً فِي ارْتِغاءٍ،

 “- They extinguished the lights of Allah’s religion,

• Erased the traditions of the chosen Prophet,
• Gradually consumed the benefits of the caliphate.”

Lady Fatimah points out that, while they outwardly claimed their actions were necessary to prevent harm to Islam and avoid discord, their true intention was to permanently distance the caliphate from the Ahlul Bayt. She says:

وَتَمْشُونَ لأَهْلِهِ وَوَلَدِهِ فِي الْخَمَرِ وَالْضَّراءِ

“In secret, they moved against the Ahlul Bayt and the children of the Prophet.”

Despite her awareness of their plots, Lady Fatimah affirms that the Ahlul Bayt chose to exercise patience to safeguard the future of Islam:

وَنَصْبِرُ مِنْكُمْ عَلى مِثْلِ حَزِّ الْمُدى، وَوَخْزِ السِّنانِ فِي الحَشا

“We endure from you what feels like the cutting of blades and the piercing of spears in the depths of our hearts.”

The Demand for Justice Regarding Fadak

Lady Fatimah Zahra (peace be upon her) addresses the issue of Fadak in her sermon, challenging the unjust confiscation of her rightful property. She says:

وَأَنْـتُمْ تزْعُمُونَ ألاّ ارْثَ لَنا، {أَفَحُكْمَ الْجاهِلِيَّةِ تَبْغُونَ وَمَنْ أحْسَنُ مِنَ اللّهِ حُكْماً لِقَوْمٍ يُوقِنُونَ} أفَلا تَعْلَمُونَ؟ بَلى تَجَلّى لَكُمْ كَالشَّمْسِ الضّاحِيَةِ أنّيِ ابْنَتُهُ.

أَيُهَا الْمُسْلِمونَ أاُغْلَبُ عَلى ارْثِيَه

“You believe that we do not inherit from the Messenger of Allah (peace and blessings be upon him and his family). Have you chosen the judgment of the Age of Ignorance over the divine decree? Who is a better judge than Allah for those who have certainty? Do you not know? Indeed, it is as clear as the sun to all of you that I am the daughter of the Prophet (peace and blessings be upon him and his family). O Muslims, should I be deprived of my inheritance?”

The Historical Context of Fadak

Lady Fatimah provides an account of the nature of Fadak, clarifying:

1. Fadak was not war booty.
   • It was a Jewish-inhabited area surrendered to the Prophet (peace and blessings be upon him and his family) without conflict, making it personal property, not communal spoils.
2. Fadak was gifted to Lady Fatimah during the Prophet’s lifetime.
   • When the verse (و ات ذاَ القرُبی حقَّه) “And give the near of kin their due” (Quran 17:26) was revealed, the Prophet (peace and blessings be upon him and his family) gave Fadak to Lady Fatimah. This transfer was undisputed, and Lady Fatimah’s workers managed the land during her father’s lifetime. After the Prophet’s death, however, the leaders of Saqifah expelled her workers and usurped the land.

The Motive Behind the Usurpation

Lady Fatimah highlights the underlying reasons for the confiscation of Fadak:

• Financial power:
  The leaders of Saqifah perceived Fadak as a source of financial support for the Ahlul Bayt, which threatened their authority.
• Scriptural manipulation:
  Unable to deny the Quranic command regarding inheritance, they fabricated a hadith stating, “We, the group of Prophets, leave no inheritance; what we leave is charity.” This claim was used to disqualify Lady Fatimah’s ownership of Fadak as both a gift and inheritance.

Despite testimony from Imam Ali (peace be upon him), Umm Ayman, and others supporting Lady Fatimah’s rightful claim, the leaders dismissed their evidence and proceeded with their confiscation.

Lady Fatimah’s Quranic Defense

Lady Fatimah confronts Abu Bakr directly, asserting that the Quran establishes the laws of inheritance without exception. She says:

يَا ابْنَ أبي قُحافَةَ! أفي كِتابِ اللّهِ أنْ تَرِثَ أباكَ، وِلا أرِثَ أبي؟

“How is it that you, O son of Abu Quhafah, inherit from your father while I am deprived of my inheritance from my father?”

She begins by appealing to the Quran’s authority, pointing out that it explicitly details inheritance laws. Anticipating their reliance on the fabricated hadith, she immediately counters:

أَفَعَلى عَمْدٍ تَرَكْتُمْ كِتابَ اللّهِ، وَنَبَذْتُمُوهُ وَراءَ ظُهُورِكُمْ اذْ يَقُولُ: {وَوَرِثَ سُلَيْمانُ داوُدَ}، وَقالَ فيمَا اخْتَصَّ مِنْ خَبَرِ يَحْيَي بْنِ زَكَرِيّا عليهما السلام اذْ قالَ رَبِّ {هَبْ لِي مِنْ لَدُنْكَ وَلِياًّ يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ} وَقَالَ: {وَاُولُوا الأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللّه} وَقالَ: {يُوصِكُمُ اللّهُ في أوْلادِكُمْ لِلذكَرِ مِثْلُ حَظِّ الاُنْثَيَيْنِ} وقال: {انْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ والْأَقْرَبِبنَ بِالْمعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ}. وزَعَمْتُمْ أَلَا حِظوَةَ لِي، وَلا إرْثَ مِنْ أبي ولارَحِمَ بَيْنَنَا!

“Have you deliberately abandoned the Book of Allah and cast it behind your backs? While it says: {And Solomon inherited from David} (Quran 27:16). And regarding the account of Yahya, son of Zakariya (peace be upon them), it states: {Grant me from Yourself a successor who will inherit from me and inherit from the family of Jacob} (Quran 19:5-6). It also says: {And those related by blood are closer to one another in the Book of Allah} (Quran 8:75). And further: {Allah commands you concerning your children: for the male, the share of two females} (Quran 4:11). And: {If he leaves behind wealth, then a will for parents and near relatives according to what is reasonable—this is a duty upon the righteous} (Quran 2:180). Yet, you claim that I have no share, no inheritance from my father, and no relationship between us!”

Lady Fatimah systematically cites Quranic verses to refute their claim and forces them into a logical dilemma:

• Either deny that Lady Fatimah is the Prophet’s daughter,
• Or claim that the Quranic laws of inheritance do not apply to the Prophet.

Since neither option is tenable, she leaves them no ground to stand on. She further challenges them:

أَفَخَصَّكُمُ اللهُ بِآيَةٍ أخْرَجَ مِنْها أبِي؟ أمْ هَلْ تَقُولونَ أَهْلُ مِلَّتَيْنِ لا يَتَوارَثَانِ، أوَ لَسْتُ أَنَا وَأَبِي مِنْ أَهْلِ مِلَّةٍ واحِدَةٍ؟! أَمْ أَنْتُمْ أَعْلَمُ بِخُصُوصِ الْقُرْآنِ وَعُمُومِهِ مِنْ أَبِي وَابْنِ عَمّي؟

“Did Allah single you out with a verse from which He excluded my father? Or do you claim that followers of two different religions cannot inherit from each other? Am I not and my father not of the same religion? Or are you more knowledgeable about the specifics and generalities of the Quran than my father and my cousin?”

The Final Judgment

Lady Fatimah ultimately entrusts the matter to divine justice, saying:

فَنِعْمَ الْحَكَمُ اللهُ، وَالزَّعِيمُ مُحَمَّدٌ، وَالْمَوْعِدُ الْقِيامَةُ، وَعِنْدَ السّاعَةِ يخسَرُ المبطلون، وَلا يَنْفَعُكُمْ إذْ تَنْدَمُونَ

“Allah is the best judge, and the Prophet (peace and blessings be upon him and his family) is the best leader on the Day of Judgment. The Day of Resurrection is a just promise, and it is on that day that the losers will see their true state, and regret will avail them nothing.”

She questions their belief in the Hereafter, citing verses from Surah An’am and Surah Hud:

{وَلِكُلِّ نَبَأٍ مُسْتَقَرٌ وَسَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذابٌ يُخْزيهِ وَيَحِلُّ عَلَيْهِ عَذابٌ مُقِيمٌ}

“For every announcement, there is a fixed time, and soon you will know upon whom a humiliating punishment will descend.”

Lady Fatimah’s reference to the punishment of Noah’s people serves as a warning of both worldly and eternal consequences for their actions. Her statement shifts from addressing Abu Bakr specifically to criticizing the collective betrayal of the community:

“Soon, you will see upon whom a humiliating punishment will descend.”

Prophecy and Historical Reflection

Lady Fatimah’s words foretell the disgrace that would befall the Muslim community due to the deviation from true Islam. She attributes the degradation of Muslims—where over a billion believers endure oppression and indignity—to the foundational betrayal at Saqifah:

“This disgrace and oppression are the results of your satanic actions that diverted Islam from its true course.”

Her prophetic vision remains a testament to the lasting consequences of those events.

Criticism of Silence from Others

Addressing the Ansar

Lady Fatimah Zahra (peace be upon her) turned her attention specifically to the Ansar, addressing them directly:

يا مَعاشِرَ الْفِتْيَةِ، وَأَعْضادَ الْمِلَّةِ، وَأنْصارَ الْإِسْلامِ! ما هذِهِ الْغَمِيزَةُ فِي حَقِّي؟ وَالسِّنَةُ عَنْ ظُلامَتِي؟

“O group of noble men, O defenders of the religion and guardians of Islam! What has caused your weakness in defending my right?”

Through a pointed remark, Lady Fatimah reproached them for their inaction, implying they stood by idly, passively accepting what transpired. She remarked that their past contributions to the spread of Islam were notable, yet now they had strayed from their path. She argued that their inaction could stem from two reasons:

1. They had abandoned their commitment to justice and completely changed course.
2. They retained their principles but lacked the strength to defend the truth.
   
   

Lady Fatimah then reminded them of their power and urged them to rise against injustice. Her stand was meant to demonstrate her commitment to truth and to refute any future claim that she was complicit through silence. By publicly defending her rights, she also invited the Ansar to join her in opposing oppression.

Recalling Betrayal After the Prophet’s Passing

Lady Fatimah reminded the audience of their betrayal following the Prophet’s death, lamenting that they failed to protect his sanctity even in his final moments. She referenced two specific incidents to highlight their disrespect:

1. The Prophet’s final moments:
   • When the Prophet (peace and blessings be upon him and his family) requested writing materials to ensure the community would not go astray, some leaders dismissed his words, saying: “The man is delusional.” This blatant disrespect undermined the Prophet’s authority.
2. The assault on her home:
   • Shortly after the Prophet’s passing, while his body had yet to be buried, they attacked the home of his daughter, violating its sanctity.

Lady Fatimah reproached the Ansar for forgetting their support of the Prophet during his life and their presence during the declaration of Imam Ali’s (peace be upon him) leadership. Despite their knowledge of the truth, they now remained silent as those rights were usurped. She compared their betrayal to that of the Jews of Medina, who plotted against the Prophet. Just as the Jews sought to exile the Prophet from Medina, the Saqifah leaders sought to erase his legacy.

The Root Cause: Pursuit of Comfort

Lady Fatimah identified the underlying cause of the community’s inaction:

أَلا قَدْ أرى أنْ قَدْ أَخْلَدْتُمْ إلَى الْخَفْضِ، وَأبْعَدْتُمْ مَنْ هُوَ أَحَقُّ بِالْبَسْطِ وَالْقَبْضِ، وَخَلَوْتُمْ بِالدَّعَةِ، وَنَجَوْتُمْ مِنَ الضِّيقِ بِالسَّعَةِ، فَمَجَجْتُمْ ما وَعَيْتُمْ، وَدَسَعْتُمُ الَّذِي تَسَوَّغْتُمْ،

“I see that you have immersed yourselves in comfort and luxury, and you have turned away the one who was deserving of command and prohibition. You have secluded yourselves in ease, distancing yourselves from hardship and difficulty.”

She pointed out that the warriors and protectors of truth had abandoned their struggle, seduced by worldly pleasures and drawn away from their responsibilities to defend justice.

Final Plea and Recognition of Indifference

Acknowledging that her plea would not move her audience, Lady Fatimah demonstrated her deep understanding of their indifference:

ألا وَقَدْ قُلْتُ ما قُلْتُ عَلى مَعْرِفَةٍ مِنّي بِالْخَذْلَةِ الَّتِي خامَرَتْكُمْ، وَالغَدْرَةِ التِي اسْتَشْعَرَتْها قُلُوبُكُمْ، وَلكِنَّها فَيْضَةُ النَّفْسِ، وَنَفْثَةُ الْغَيْظِ، وَخَوَرُ الْقَنا، وَبَثَّةُ الصُّدُورِ، وَتَقْدِمَةُ الْحُجَّةِ

“Indeed, I have said what I said with full awareness of the betrayal that has taken root within you and the treachery that your hearts have embraced. Yet, these words are merely the outpouring of my soul, the expression of my anger, the breaking of the spear, the unburdening of the chest, and the presentation of proof.”

Lady Fatimah stressed the importance of speaking the truth, even when action is not possible. She affirmed that one should never remain silent in the face of oppression, even if unable to enact change.

Condemnation and a Final Warning

Lady Fatimah concluded her sermon with a sharp rebuke to her audience:

فَدُونَكُمُوها فَاحْتَقِبُوها دَبِرَةَ الظَّهْرِ، نَقِبَةَ الْخُفِّ، باقِيَةَ الْعارِ، مَوْسُومَةً بِغَضَبِ اللهِ وَشَنارِ الْأَبَدِ، مَوْصُولَةً بِنارِ اللهِ الْمُوقَدَةِ الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ. فَبعَيْنِ اللهِ ما تَفْعَلُونَ {وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ}، وَأَنَا ابْنَةُ نَذِيرٍ لَكُمْ بَيْنَ يَدَيْ عَذابٍ شَديدٍ، {فَاعْمَلُوا إنّا عامِلُونَ وَانْتَظِرُوا إنّا مُنْتَظِرُونَ}.

“Take it, then, and bear it upon your backs as a burden that will wound the back and wear out the sole, a legacy of disgrace, branded with the wrath of Allah and the shame of eternity, connected to the blazing fire of Allah, which engulfs hearts. Allah is watching what you do. {And those who have wronged will come to know to what return they will be returned} (Quran 26:227). I am the daughter of the one who warned you of severe punishment before it befalls. {So act, for we are acting, and wait, for we are waiting} (Quran 11:121-122).”

She ended with a verse from the Quran, indicating patience and faith in divine justice:

{ وَانْتَظِرُوا إنّا مُنْتَظِرُونَ}

“Wait, and we shall also wait.”
She highlighted that the results of their actions and hers would become clear in due time.

The Argument Between Lady Fatimah Zahra (PBUH) and Abu Bakr

Abu Bakr’s Response

After Lady Fatimah’s sermon, Abu Bakr responded. The question arises: why did he feel the need to respond when her address was not specifically directed at him? The reasons for Abu Bakr’s response are clear:

1. Lady Fatimah explicitly addressed the issues of Fadak’s usurpation and the caliphate, making it apparent to everyone whom she held responsible.
2. She directly mentioned the muhajirun as those complicit in these acts, making Abu Bakr, as their representative, the natural responder.

Abu Bakr began by saying:

“O daughter of the Prophet (peace and blessings be upon him and his family), your father was compassionate, kind, and merciful toward believers, and harsh and severe only toward disbelievers.”

His implication was that Lady Fatimah should adopt her father’s gentleness and mercy.

Manipulative Use of a Soft Approach

Abu Bakr realized that Lady Fatimah’s arguments were irrefutable, rooted firmly in Quranic verses. As her speech had also sharply rebuked the community’s indifference, he found himself cornered, unable to provide a rational or scriptural response. Therefore, he adopted a deceptive strategy, feigning a soft and conciliatory tone. This approach aimed to neutralize Lady Fatimah’s emotionally charged and fact-based arguments, effectively diverting attention away from the central issues.

Abu Bakr acknowledged some self-evident truths from Lady Fatimah’s statements:

“If we search the traditions of your father, we find that he is your father, not the father of any other women, and he is the brother of your husband, not the brother of others. The Prophet always preferred your husband over his kin and accompanied him in all major matters. No one loves you except the fortunate, and no one despises you except the wretched. You are the pure progeny of the Prophet and God’s chosen ones. You guide us to righteousness and lead us to paradise. O best of women and daughter of the best of Prophets, you are truthful in your words and wise in your intellect.”

This flattering acknowledgment was a calculated attempt to deflect from Lady Fatimah’s key demands and to create an impression of agreement and harmony while subtly dismissing the essence of her claims.

Abu Bakr’s Deceptive Strategy

Abu Bakr’s strategy was to employ a combination of flattery and diversion:

1. Acknowledge indisputable truths:
   • By conceding points that were self-evident (e.g., the Prophet’s preference for Imam Ali), Abu Bakr attempted to portray himself as aligned with Lady Fatimah’s arguments.
2. Shift focus from core issues:
   • By avoiding the substantive topics of Fadak and the caliphate, he sought to dilute Lady Fatimah’s criticism.
3. Adopt a victim narrative:
   • By assuming a humble and conciliatory tone, he tried to gain sympathy from the audience and portray Lady Fatimah’s demands as unnecessarily confrontational.

Hollow Justifications and Fabricated Hadith

After calming the audience, Abu Bakr began justifying his actions. He claimed:

“By God, I did not act beyond the Prophet’s instructions, nor did I do anything without his permission. (Implying that his actions had the Prophet’s approval.) I heard the Prophet say: ‘We, the group of Prophets, leave no inheritance; what we leave behind is charity.’”
This statement reveals several critical flaws in his argument:

1. Reliance on a fabricated hadith:
   • Abu Bakr could not counter Lady Fatimah’s Quran-based arguments, such as “How do you inherit from your fathers, but I am denied inheritance from my father?” Lacking a Quranic response, he resorted to a questionable hadith that contradicted established Quranic principles.
2. Contradictions in the fabricated hadith:
   • If this hadith were true, the Prophet would have informed his family, especially his daughter, about such a significant matter. Lady Fatimah’s direct challenge indicated that she had never heard of this hadith.
3. Misinterpretation of the alleged hadith:
   • Even if the hadith were genuine, it would imply that Prophets do not hoard wealth or misuse public funds. It would not mean that Prophets’ personal property, like Fadak, is confiscated upon their death.
4. Self-serving conclusions:
   • Abu Bakr twisted the hadith to justify confiscating the Prophet’s property, claiming it belonged to the “leader of the Muslims” (i.e., himself), despite the hadith providing no such basis.

Lady Fatimah’s Response

Lady Fatimah countered Abu Bakr’s arguments with firm logic and Quranic evidence. She dismissed his fabricated hadith, asserting that:

• If the hadith were true, it would have been communicated to her and the family of the Prophet.
• The Quran explicitly mentions Prophets inheriting from one another, as in, ‘And Solomon inherited from David.’

She exposed the contradiction in Abu Bakr’s reasoning, stating:

“If you claim that Prophets do not leave behind any inheritance, how do you justify seizing what they leave behind for yourselves?”

Claim of Consensus Among Muslims Regarding the Usurpation of Fadak

Abu Bakr’s Claim of Consensus

Abu Bakr, in justifying the confiscation of Fadak, claimed:

“We took Fadak from you to use it for equipping Muslim soldiers with weapons and horses so that they could fight against disbelievers and suppress aggressors. I did not do this of my own accord but acted according to the consensus of the Muslims.”
This statement contains several flawed and misleading arguments:

1. Deceptive justification:
   • Abu Bakr falsely claimed that Fadak was taken for the benefit of Islam, attempting to manipulate public opinion by presenting the usurpation as a selfless act for jihad.
2. Fabricated consensus:
   • Abu Bakr’s assertion of a “consensus” among Muslims is historically baseless. There is no evidence of any meeting or consultation held to reach such a decision. If by “consensus” he referred to the events of Saqifah, it is well known that only a few individuals participated, and their decisions were imposed through coercion and threats.

Attempts to Placate the Audience

Abu Bakr then tried to appear magnanimous, addressing Lady Fatimah (peace be upon her) and the audience with more manipulative statements:

“This is my property and my situation; whatever I own is at your disposal. I will not withhold my wealth from you nor reserve it for anyone else. You are the leader of the nation of your father, and no one denies your virtues. My respect for you remains intact. Whatever I possess is subject to your command.”
This rhetoric was another attempt at public appeasement. Abu Bakr avoided addressing Lady Fatimah’s direct questions, instead deflecting by reiterating empty respect and claiming alignment with the Prophet’s teachings.

Lady Fatimah’s (PBUH) Response

Lady Fatimah responded to Abu Bakr’s claims with firm disapproval, beginning with:

سُبْحانَ اللهِ!

“Glory be to Allah!” I am astonished by your words, Abu Bakr!

She then refuted his arguments, emphasizing:

1. The Prophet’s adherence to the Quran:
   • ما كانَ رَسُولُ اللهِ صلّى الله عليه وآلهِ عَنْ كِتابِ الله صادِفاً، وَلا لِأَحْكامِهِ مُخالِفاً، بَلْ كانَ يَتَّبعُ أَثَرَهُ، وَيَقْفُو سُورَهُ “My father never deviated from the Book of Allah, nor did he oppose its commandments. He followed every verse and adhered to the Quran’s teachings.”
     Lady Fatimah condemned the group for fabricating a hadith to contradict the Quran and accused them of collectively conspiring against divine guidance.
2. Exposure of past betrayals:
   • أَفَتَجْمَعُونَ إلى الْغَدْرِ اْغتِلالاً عَلَيْهِ بِالزُّورِ؛ وَهذا بَعْدَ وَفاتِهِ شَبِيهٌ بِما بُغِيَ لَهُ مِنَ الْغَوائِلِ فِي حَياتِهِ “The betrayal you committed after the Prophet’s death is no different from the disruptions you caused during his lifetime.”
     She accused Abu Bakr and his allies of having a history of treachery and deceit, citing documented plots against the Prophet during his life, such as the attempt to destabilize his mission.

The Root Cause of Their Actions

Lady Fatimah then addressed the underlying motivations for their behavior, pointing to Quranic evidence that children of Prophets inherit from their parents. She questioned why they ignored the Quran’s clarity and resorted to fabrications:

“Why have you denied the Quran with treachery and lies?”

She attributed their actions to:

1. Self-serving desires:
   • Your actions are not based on religious sincerity or concern for Muslims but are driven by selfish ambitions for power and authority.
2. Resistance to divine guidance:
   • كَلاّ بَلْ رانَ عَلى قُلوبِكُمْ “The Quran has no effect on you, and your hearts are hardened.”
3. Choosing patience over confrontation:
   • We will adopt commendable patience in the face of your actions.
4. Seeking refuge in Allah:
   • We take refuge in Allah from your slanders against the Prophet and your satanic justifications.

Lady Fatimah’s response dismantled Abu Bakr’s claims with unwavering logic and Quranic evidence. She exposed his deceptive use of consensus and false piety, highlighting the true motivations behind the usurpation of Fadak. Her words underscored the deep betrayal of Islamic principles and the lasting consequences of these actions, while affirming her trust in divine justice.

Abu Bakr’s Subsequent Remarks

After Lady Fatimah’s (peace be upon her) speech, Abu Bakr made additional statements, agreeing with and affirming her words:

“Allah and His Messenger have spoken the truth, and the daughter of the Prophet has also spoken the truth.”

This declaration is perplexing because if Allah’s words about the inheritance of Prophets are true, then Abu Bakr’s claim, based on the fabricated hadith that Prophets do not leave inheritance, would contradict them. Conversely, if Abu Bakr’s fabricated hadith were true, it would negate the Quranic verses on inheritance. Similarly, if Lady Fatimah’s statement claiming her right to inheritance is true, then Abu Bakr’s argument and attribution of the fabricated hadith to the Prophet (peace and blessings be upon him and his family) would be false.

Abu Bakr’s Dilemma

Abu Bakr could not find fault with Lady Fatimah’s character or arguments because her status was so exalted that no one dared to discredit her. Simultaneously, he could neither openly deny the Quran nor provide a rebuttal to her Quran-based arguments. In an attempt to extricate himself from this situation, Abu Bakr sought to involve the people, stating:

“Let these Muslims judge between us and bear witness regarding this matter. These people placed the yoke of the caliphate around my neck. By the consensus of the people, I took what I took, not out of pride, arrogance, despotism, or a desire for power. These very people are witnesses to this.”

This statement was a direct response to Lady Fatimah’s earlier citation of a Quranic verse from Surah Yusuf, implying that Abu Bakr’s actions were driven by personal desires. He attempted to counter this by claiming he had no such ambitions and was merely acting on the consensus of the people.

Misrepresentation of Public Will

Abu Bakr’s argument that he was chosen by the people is problematic:

1. False claim of consensus:
   • The caliphate was not established by a general consensus but by a gathering of five individuals at Saqifah. Following their decision, they imposed their will on the broader Muslim community through coercion and threats.
2. Last resort:
   • By invoking the supposed will of the people, Abu Bakr sought to deflect responsibility for the usurpation of both Fadak and the caliphate.

Lady Fatimah’s (peace be upon her) Response

Realizing that Abu Bakr had shifted blame onto the people and seeing the silence of the audience, Lady Fatimah redirected her address to them:

فَالتَفَتَتْ فاطِمَةُ عَلَيْها السَّلام وَقالَتْ: مَعاشِرَ النّاسِ المُسْرِعَةِ إِلى قِيلِ الباطِلِ، المُغْضِيَةِ عَلى الفِعْلِ القَبيحِ الخاسِرِ {أَفَلا يَتَدَبَّرونَ القُرآنَ أَمْ عَلى قُلوبِهِم أَقْفالُها} كَلاّ بَلْ رانَ عَلى قُلوبِكُمْ ما أَسَأتُمْ مِنْ أَعْمالِكُمْ، فَأَخَذَ بِسَمْعِكُمْ وَأَبْصارِكُمْ، وَلَبِئْسَ ما تَأَوَّلْتُمْ، وَساءَ ما أَشَرْتُمْ، وشَرَّ ما مِنْهُ اعتَضْتُمْ، لَتَجِدَنَّ وَاللهِ مَحْمِلَهُ ثَقيلاً، وَغِبَّهُ وَبيلاً إِذا كُشِفَ لَكُمُ الغِطاءُ، وَبانَ ما وَراءَهُ الضَراءُ، {وَبَدا لَكُمْ مِنْ رَبِّكُمْ ما لَمْ تَكونوا تَحْتَسِبونَ} وَ {خَسِرَ هُنالِكَ المُبْطِلونَ}.

“Then Fatimah (peace be upon her) turned and said: ‘O people who rush to falsehood and are silent about shameful, ruinous deeds! {Do they not reflect upon the Quran, or are there locks upon their hearts?} (Quran 47:24). No, rather what you have done has covered your hearts with rust from your evil deeds, and it has taken hold of your hearing and sight. How terrible is what you have interpreted, how evil is what you have advised, and how disgraceful is what you have gained in exchange! By Allah, you will find its burden heavy and its aftermath disastrous when the veil is lifted for you and the affliction behind it becomes clear. {And there will appear to you from your Lord what you had not expected} (Quran 39:47), and {the wrongdoers will be lost there} (Quran 11:22).’

Exposing Public Complicity

Lady Fatimah highlighted the complicity of the people in Abu Bakr’s actions:

1. Blame-shifting by Abu Bakr:
   • She revealed that Abu Bakr was shifting responsibility for his actions onto the people, claiming their support as justification for his deeds.
2. Public silence:
   • The people had not objected to Abu Bakr’s fabricated claim that the Prophet (peace and blessings be upon him and his family) left no inheritance, effectively endorsing his falsehood.
3. Moral complacency:
   • Lady Fatimah criticized the people for their passive acceptance of falsehood in exchange for comfort and an easy life.

Quranic Insight

Lady Fatimah questioned whether the people had neglected to reflect on the Quran or whether their hearts had become sealed. She explained the consequences of both conditions:

• Neglect of the Quran:
  • Had they reflected on the Quran, they would have clearly understood the divine rulings on inheritance and leadership.
• Hardened hearts:
  • Wicked deeds had blinded their eyes, deafened their ears, and rusted their hearts, rendering them incapable of discerning truth from falsehood.

Finally, she cited the Quran to explain their spiritual decay, stating that their actions had corrupted their ability to accept truth.

Return Home:

The Heartbreaking Conversation Between Lady Fatimah (peace be upon her) and Imam Ali (peace be upon him)

The final part of the narration recounts the sorrowful dialogue between Lady Fatimah Zahra (peace be upon her) and her husband, Imam Ali (peace be upon him), upon her return home after delivering her sermon in the mosque. Imam Ali anxiously awaited her return, frequently glancing outside, worried about her safety and fearing further harm from the oppressors.

When Lady Fatimah entered the house, she turned to Imam Ali and said:

يا ابْنَ أبِي طالِب! اشْتَمَلْتَ شِمْلَةَ الجَنِينِ، وَقَعَدْتَ حُجْرَةَ الظَّنينِ! نَقَضْتَ قادِمَةَ الأَجْدِلِ، فَخانَكَ ريشُ الأَعْزَلِ

“O son of Abu Talib! You have wrapped yourself in the garment of a fetus and sat in the corner of one accused! You have broken the beak of the falcon, and now the featherless bird has betrayed you.”

While these words might seem like reproach, they reveal her acknowledgment of Imam Ali’s predicament. Lady Fatimah implicitly recognized that his patience and restraint were necessary to protect Islam, likening him to a child in the womb, whose movement could endanger its mother. Imam Ali’s silence was essential to prevent greater harm to the nascent Muslim community.

Lady Fatimah Recounts the Events at the Mosque

Lady Fatimah detailed the injustices she faced in the mosque, expressing her grievances over Abu Bakr’s actions and the lack of support from the Muhajirun and Ansar. She lamented:

هذا ابْنُ أبي قُحافَةَ يَبْتَزُّنِي نُحَيْلَةَ أبي وَبُلْغَةَ ابْنِي، لَقَدْ أجْهَرَ في خِصامِي، وَالفَيْتُهُ أَلَدَّ في كَلامِي، حَتَّى حَبَسَتْنِي قَيْلَةُ نَصْرَها، وَالمُهاجِرَةُ وَصْلَها، وَغَضَّتِ الجَماعَةُ دُونِي طَرْفَها؛ فَلا دافِعَ وَلا مانِعَ، خَرَجْتُ كاظِمَةً، وَعُدْتُ راغِمَةً، أَضْرَعْتَ خَدَّكَ يَوْمَ أَضَعْتَ حَدَّكَ، إِفْتَرَسْتَ الذِّئابَ، وَافْتَرَشْتَ التُّرابَ، ما كَفَفْتُ قائِلاً، وَلا أَغْنَيْتُ باطِلاً، وَلا خِيارَ لي، لَيْتَنِي مِتُّ قَبلَ هَنِيَّتِي وَدُونَ زَلَّتِي [ذِلَّتي]، عَذيريَ اللهُ مِنْكَ عادِياً وَمِنْكَ حامِياً. وَيْلايَ في كُلِّ شارِقٍ، ماتَ الْعَمَدُ، وَوَهَتِ الْعَضُدُ. شَكْوايَ إلى أبي، وَعَدْوايَ إلى رَبِّي. اللّهُمَّ أنْتَ أشَدُّ قُوَّةً وَحَوْلاً، وَأحَدُّ بَأْساً وَتَنْكِيلاً.

“Here is the son of Abu Quhafah stripping me of my father’s palm grove and my son’s provisions. He has openly challenged me and I found him to be the most hostile in argument. The supporters of Qaylah (the Ansar) withheld their assistance, and the Muhajirun severed their bond. The community averted their gaze from me, leaving me with no defender and no protector. I left with my anger suppressed and returned humiliated. You [O Ali] lowered your face the day you dulled your sword. You once tore apart the wolves, but now you lie upon the dust. I neither silenced the speaker nor countered the falsehood, and I had no choice in the matter. I wish I had died before this humiliation and disgrace befell me. My complaint is to Allah against you as an adversary and as a protector. Woe unto me with every sunrise! The pillar has fallen, and the support has weakened. My grievance is to my father, and my plea is to my Lord. O Allah, You are the mightiest in power and the strongest in wrath and vengeance.”

Lady Fatimah then directed her complaint to her father, the Prophet Muhammad (peace and blessings be upon him and his family), and sought solace in Allah.

Imam Ali’s Consolation

In response to Lady Fatimah’s anguish, Imam Ali consoled her:

“Woe is not upon you but upon those who bear enmity toward you and mistreat you. Restrain your anger, O daughter of the chosen Prophet and remembrance of prophethood. I have not shown weakness in my religion nor fallen short in what I could do. If you desire sustenance, your provision is guaranteed, and its provider is trustworthy. What has been prepared for you is better than what has been withheld. Entrust the matter to Allah.”

To this, Lady Fatimah gave her final response:

“Allah is sufficient for me.”

She then fell silent.

Summary

The sermon of Lady Fatimah Zahra (peace be upon her) in the Prophet’s Mosque, known as the Sermon of Fadak, is an unparalleled historical treasure in terms of its eloquence, rhetoric, and miraculous delivery. It reflects the state of the Muslim community at that time and exposes the reasons for their deviation from true Islam.

Although the apparent topic of the sermon was the usurpation of Fadak, its primary purpose was to defend Wilayah (divine leadership), warn the Muslim community, and forewarn of the dark future awaiting Islam due to their abandonment of the teachings of the Prophet Muhammad (peace and blessings be upon him and his family).

The narrative of this event begins by describing the dignified and spiritually inspiring presence of Lady Fatimah Zahra (peace be upon her) as she proceeded toward the mosque. Adhering to Islamic decorum, she moved with the grace of Prophetic nobility, and a curtain was placed between her and the gathering to preserve her modesty.

In her sermon, Lady Fatimah (peace be upon her) not only decisively proved the legitimacy of her claim to Fadak and the right of the Ahlul Bayt but also expounded on profound theological and ethical teachings. She discussed:

• Fundamental beliefs such as monotheism, prophethood, and resurrection.
• The secrets of divine rulings and the commands and prohibitions in the Quran.
• The pre-Islamic state of ignorance and the struggles of the Prophet Muhammad (peace and blessings be upon him and his family) and Imam Ali (peace be upon him) to establish and stabilize the religion of Allah.
• The machinations of enemies and hypocrites to hinder the growth of Islam.
• The appointment of Imam Ali (peace be upon him) as his successor at Ghadir Khumm.
• The Prophet’s demise, the betrayal by some Muslims, the usurpation of the caliphate, the violation of Allah’s and the Quran’s commands, and the confiscation of Fadak.

In this sermon, the oppressors of the Ahlul Bayt found themselves cornered by Lady Fatimah’s divine and Quranic arguments. Unable to refute her words, they resorted to contradictory justifications for their actions.

The narrative concludes with the heartbreaking conversation between Lady Fatimah (peace be upon her) and Imam Ali (peace be upon him) after her return from the mosque.

Misinterpretation of Lady Fatimah’s Words

It is important to clarify a common misunderstanding. Some have mistakenly interpreted Lady Fatimah’s words to Imam Ali (peace be upon him) as harsh reproach. However, this is not the case. Lady Fatimah (peace be upon her), fully aware that such questions would arise in history, initiated this discussion to elicit Imam Ali’s response. This ensured that his perspective and justifications for patience and silence would be recorded for future generations. It was not a criticism of Imam Ali’s patience or silence but rather an opportunity to provide clarity for posterity.

The Core Message

The essence of Lady Fatimah’s sermon and dialogue can be summarized as an invitation for humanity to fulfill the purpose of creation, which is to attain true humanity. The only path to this goal is through the teachings of the Ahlul Bayt. For the Ahlul Bayt (peace be upon them), matters such as a piece of land like Fadak or even the caliphate itself were insignificant in themselves. Their sacred mission transcended such worldly concerns.

Had the caliphate not been usurped, and had Islam remained on the divinely ordained path under the leadership of Imam Ali (peace be upon him), humanity would have achieved its ultimate purpose. However, the deviation from this path blocked the way for mankind to reach Allah.

Lady Fatimah (peace be upon her) understood this profound truth and valiantly defended the divine path. Her sermon not only documented the truth but also served as a timeless warning and guide for humanity, ensuring that these events would be recorded in history for all generations to learn from.

Sources

Here is a list of some of those from the general Sunni tradition who have narrated this sermon in detail and through various chains of transmission:

• Abdul Hamid Ibn Abi al-Hadid (d. 656 AH) in his book Sharh Nahj al-Balagha, Volume 16, pages 211-213, 249, and 252.
• Abu Bakr al-Jawhari (d. 323 AH) in his book Al-Saqifah wa Fadak through multiple chains of transmission.
• Ibn Tayfur (d. 280 AH) in his book Balaghat al-Nisa through multiple chains of transmission.
• Ibn al-Athir (d. 606 AH) in his book Manal al-Talib fi Sharh Tawa’il al-Raghib, pages 501-507.
• Al-Khwarizmi (d. 568 AH) through Al-Hafiz Ibn Mardawayh in his book Maqtal al-Husayn, Volume 1, page 77.
• Professor Omar Rida Kahhala in his book A’lam al-Nisa, Volume 3, page 1208, referencing Balaghat al-Nisa.**