Minhaj as-Sunnah - Ibn Taimiya - (4/229)

Minhaj as-SunnahIbn Taimiya

that gift would be invalid according to the majority of scholars. How, then, could the Prophet—may Allah bless him and grant him peace—have given Fadak to Fātimah without this becoming well known (1) among his household and the Muslims, to the point that Umm Ayman or Ali—may Allah be pleased with them both—alone would have knowledge of it?

The second point:

Asserting that Fātimah made such a claim is a lie against Fātimah (2). [Imam Abu al-Abbās Ibn Surayj (3) said in the book he composed in refutation of Isa ibn Abān (4), while addressing the issue of an oath and a witness, presenting his arguments, and answering the objections raised by Isa ibn Abān:

“As for the report of al-Buhturī ibn Hassān, from Zayd ibn Ali, that Fātimah told Abu Bakr that the Messenger of Allah—may Allah bless him and grant him peace—had given her Fadak, and that she produced one man and one woman as witnesses, whereupon he said, ‘A man together with a man, and a woman together with a woman’—glory be to Allah! How extraordinary this is! Fātimah asked Abu Bakr (5) for her inheritance, and he informed her that the Messenger of Allah—may Allah bless him and grant him peace—had said, ‘We leave no inheritance,’ and it has not

(1) A, B: “well known.” (2) A, B: “It is a lie against Fātimah—may Allah be pleased with her—that she made such a claim.” A blank follows this in every manuscript except B; B has no blank, but the following passage is missing. M reads: “There is a large blank in the master copy.” The following material occurs only in W. (3) Abu al-Abbās Ahmad ibn Umar ibn Surayj al-Baghdādī, a Shāfiī jurist, was born in 249 AH and died in Baghdad in 306 AH. See: *Tabaqāt al-Shāfiiyya*, 3/21, 39; *Wafayāt al-Ayān*, 1/49–51; Sezgin, M [0–9], J [0–9], p. 199; *al-Alām*, 1/178–179. (4) Abu Mūsā Īsā ibn Abān ibn Sadaqa, a judge and one of the leading Hanafī jurists, died in Basra in 221 AH. See: *al-Jawāhir al-Mudiyya*, 1/401–402; *Tārīkh Baghdād*, 11/157–160; *al-Alām*, 5/283; Sezgin, M 1, J [0–9], pp. 80–81. (5) After the word “Fātimah,” there is a reference mark pointing to the margin of W, but the words are not visible in the facsimile. The reading I have supplied is perhaps the correct one.

كَانَ ذَلِكَ بَاطِلًا عِنْدَ جَمَاهِيرِ الْعُلَمَاءِ، فَكَيْفَ يَهِبُ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَدَكَ لِفَاطِمَةَ وَلَا يَكُونُ هَذَا أَمْرًا مَعْرُوفًا (١) عِنْدَ أَهْلِ بَيْتِهِ وَالْمُسْلِمِينَ، حَتَّى تُخَصَّ بِمَعْرِفَتِهِ أُمُّ أَيْمَنَ أَوْ عَلِيٌّ - رَضِيَ اللَّهُ عَنْهُمَا -؟ . الْوَجْهُ الثَّانِي: أَنَّ ادِّعَاءَ فَاطِمَةَ ذَلِكَ كَذِبٌ عَلَى فَاطِمَةَ (٢) ، [وَقَدْ قَالَ الْإِمَامُ أَبُو الْعَبَّاسُ بْنُ سُرَيْجٍ (٣) فِي الْكِتَابِ الَّذِي صَنَّفَهُ فِي الرَّدِّ عَلَى عِيسَى بْنِ أَبَانَ (٤) لَمَّا تَكَلَّمَ مَعَهُ فِي بَابِ الْيَمِينِ وَالشَّاهِدِ، وَاحْتَجَّ بِمَا احْتَجَّ، وَأَجَابَ عَمَّا عَارَضَ بِهِ عِيسَى بْنَ أَبَانَ، قَالَ: وَأَمَّا حَدِيثُ الْبُحْتُرِيِّ بْنِ حَسَّانٍ عَنْ زَيْدِ بْنِ عَلِيٍّ: أَنَّ فَاطِمَةَ ذَكَرَتْ لِأَبِي بَكْرٍ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَعْطَاهَا فَدَكَ، وَأَنَّهَا جَاءَتْ بِرَجُلٍ وَامْرَأَةٍ، فَقَالَ: رَجُلٌ مَعَ رَجُلٍ، وَامْرَأَةٌ مَعَ امْرَأَةٍ، فَسُبْحَانَ اللَّهِ مَا أَعْجَبَ هَذَا! ! قَدْ سَأَلَتْ فَاطِمَةُ أَبَا بَكْرٍ (٥) مِيرَاثَهَا وَأَخْبَرَهَا عَنْ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنَّهُ قَالَ: «لَا نُورَثُ» ، وَمَا

(١) أ، ب: مَشْهُورًا. (٢) أ، ب: كَذِبٌ عَلَى فَاطِمَةَ - رَضِيَ اللَّهُ عَنْهَا - فِي ادِّعَائِهَا ذَلِكَ. وَبَعْدَ ذَلِكَ بَيَاضٌ فِي جَمِيعِ النُّسَخِ مَا عَدَا نُسْخَةَ (ب) فَلَيْسَ فِيهَا بَيَاضٌ وَلَكِنْ سَقَطَ الْكَلَامُ التَّالِي، وَفِي (م) : " بَيَاضٌ فِي الْأُمِّ كَثِيرٌ ". وَالْمَلَاكُ التَّالِي فِي نُسْخَةِ (و) فَقَطْ. (٣) أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ عُمَرَ بْنِ سُرَيْجٍ الْبَغْدَادِيُّ، فَقِيهٌ شَافِعِيٌّ، وُلِدَ سَنَةَ ٢٤٩ وَتُوُفِّيَ بِبَغْدَادَ سَنَةَ ٣٠٦. انْظُرْ تَرْجَمَتَهُ فِي: طَبَقَاتِ الشَّافِعِيَّةِ ٣/٢١، ٣٩؛ وَفِيَّاتِ الْأَعْيَانِ ١/٤٩ ٥١؛ سِزْكِينَ م [٠ - ٩] ج [٠ - ٩] ص ١٩٩؛ الْأَعْلَامِ ١/١٧٨ ١٧٩. (٤) أَبُو مُوسَى عِيسَى بْنُ أَبَانَ بْنِ صَدَقَةَ، قَاضٍ مِنْ كِبَارِ فُقَهَاءِ الْحَنَفِيَّةِ، تُوُفِّيَ بِالْبَصْرَةِ سَنَةَ ٢٢١. انْظُرْ تَرْجَمَتَهُ فِي: الْجَوَاهِرِ الْمُضِيئَةِ ١/٤٠١ - ٤٠٢؛ تَارِيخِ بَغْدَادَ ١١/١٥٧ ١٦٠؛ الْأَعْلَامِ ٥/٢٨٣؛ سِزْكِينَ م ١ ج [٠ - ٩] ص ٨٠، ٨١. (٥) بَعْدَ كَلِمَةِ فَاطِمَةَ تُوجَدُ إِشَارَةٌ إِلَى هَامِشِ (و) وَلَمْ تَظْهَرِ الْكَلِمَاتُ فِي الْمُصَوَّرَةِ، وَلَعَلَّ الصَّوَابَ مَا أَثْبَتَهُ.