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Bagh E Fidak
In one of your videos on YouTube, upon asking about bagh-e-fidak that hazrat fatima(r.a) was not given her right by Hazrat Abu Bakr, Ghamidi sahab replied that Hazrat Abu Bakr (r.a) decision was as per quran and he quote quran and then he says that rest are only the stories of “Waiz”. Later on ghamidi sahab says that “khandaan k kuch logon me jhagra hogya or wo me bayaan nhi krna chahta, isi lie pasand ye kia gya k bagh k maamlat riyasat k pass rhen gay”
Question : Wo kia jhagra tha uski tafseelat bayan frmaden or is topic pr detail k sath ek video bnaden jisme tamaam pehlu or points cover hon. Short clips hen sirf is maamle me YouTube pr ghamadi sahab ki. Kyun k jb shia hazrat ka bayan sunte hen to dil me ata he k hazrat fatima r.a ko waqai haq nhi dia gya or hazrat abu bakr r.a kese aesa krskte hen..
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15 Replies
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Bagh E Fidak
updated 2 years, 3 months ago
5 Members
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15
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غامدی صاحب نے صرف اتنی بات بیان کی جو فی الواقعہ درست ہے اور وہ یہ کہ جھگڑا ہوا تھا۔ مگر اس میں جو تفصیلات پیش کی جاتی ہیں وہ “کہانیاں” ہیں جن میں بی بی فاطمہ کو ایک باغ کی خاطر حضرت ابو بکر کے دربار میں کھڑے ہو کر فریاد کرنا بتایا گیا ہے۔ یہ رویہ حضرت فاطمہ سے متوقع نہیں اور نہ شرفا ایسا کرتے ہیں۔ یہ نرا افسانہ ہے۔
دوسری بات یہ کہ اس باغ میں صرف حضرت فاطمہ کا حصہ نہیں ہوتا، بلکہ ازواج مطہرات کا حصہ بھی ہوتا، مگر ان کی طرف سے کوئی مطالبہ نہیں آیا۔
دیگر روایات میں آتا ہے کہ حضرت ابو بکر نے حضرت فاطمہ سے مل کر معاملہ واضح کر دیا تھا۔
غامدی صاحب کے مطابق حضرت ابو بکر کا فیصلہ قرآن مجید کے مطابق درست تھا۔ یہ مال فے تھا جو ریاست کا حق سمجھا جاتا ہے۔ رسول اللہ ﷺ اس سے اپنے اور اپنے خاندان کے فقرا وغیرہ کا خرچ پورا کرتے تھے جیسا کہ قرآن میں حکم دیا گیا تھا۔ حضرت ابو بکر اور عمر رضی اللہ عنھما بھی انھیں مدات میں اس باغ کی آمدنی صرف کرتے رہے مگر ملکیت یہ ریاست ہی کی قرار پایا۔
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Me unka moaqaf janta hun, ye video dekhen :
Isme wo keh rhe hen k 2 soorten thin, ek to ye k khandan walon ko dedia jata ya or dusra ye k riyasat k pas rehta, lekin khandaan me hi jhagte ki wja se ye pasand kia gya riyasat k pass rhe ga lekin ghmadi sahab uski tafseel bayan krne se gurezan hen..
Mera sawal ye he k wo kia jhagra tha khandan k andr jiski wja se riyasat k pas bagh k maamlat gaye?
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Salaam @Irfan76 . If we read the ayah it says لله وللرسول not للذين آمنوا which would be the expected wording if it were for the state. But since it is for the rasul this would mean that it is for him- personally and for his family. https://www.youtube.com/watch?v=SW6FEiREpuE&t=3599s ghamidi sahab says here at 58 mins that it was regarding his status of risalah but when that ended the right to fadak of the family ended also. However this makes no sense.
The only question is how do we know whether it was لليتاما والمساكين or whether Rasulullah SAWS kept it for himself?
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pls. also see this: Discussion 15610 • Reply 15610
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The verse says it was for Rasul, and being the head of the family and state he has to spend on his family and the needy people.
Yes, after his demise, his right ceased, and so did his relatives. But Abu bakr kept it the same way, to spend on Rasul’d family and the needy people of the sate.
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The rights of the needy were mentioned separately in the ayah from the right of the rasul صلى الله عليه وسلم .
I agree that the reason the right was given to the rasul صلى الله عليه وسلم was because of course he’d a rasul. But why does this mean that any gifts given to him because of this status would be taken away afterwards?
If a king is given a gift from another country and his rule comes to an end due to him abdicating he will keep the gift.
If the king had a castle let’s say then that would go to the next king.
The ayah seems to imply that the spoils given to the rasul صلى الله عليه وسلم are of the nature of a gift and not a castle- they are for his personal use (since لليتامى والمساكين is mentioned separately) meaning that it would stay in his family afterwards.
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When we talk about complete code of life it means we don’t need any other thing to follow, but why there is no fitness/exercise routine in Islam when it is the most important part of our lives?
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Shamir this should be asked as a separate question. However, Islam never claimed to be a complete code of life. It is a divine guidance to guide people how to lead a life on ethical grounds so that they may be eligible to enter paradise.
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The term for Allah and Rasul means the the divine govt which is functional by Rasul. That is why it is not stated that it is for Rasul, but for Allah and Rasul. Of course God never needs Maal e Fay.
The rest of the heads come therefore not separately but dependent on the state. After the demise of Rasul the divine govt was over. Now the next caliph has to decide what to do with it, so he decided what he decided
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I see your point but then it becomes superfluous to mention orphans and needy.
If Allah and Rasul refers to the divine govt then rasulullah صلى الله عليه وسلم (according to what I have understood form you) will spend it how a government would spend its wealth- upon its citizens.
Then saying for orphans and needy is just extra since that is what the rasul was going to do anyway.
Unless you take it as ‘لله وللرسول’ means ‘it is for Allah- and his messenger’ meaning the original right is to Allah- and he gives some to his messenger and the orphans and the needy. This would give three spreader rights: Allah, Rasul, orphans and needy.
Since we can’t give Allah any money his right becomes one of distribution.
And he gives it to his rasul and the orphans + needy separately which would imply that the right for the rasul is personal for him and his family
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It is not superfluous, since that kind of properties were won without fight, they were not like spoils of war (ghaneemat), whose ruling has given before, (8:41), the same ruling, therefore, is given for Fay. Both are treated in the same way, despite different conditions. since spoils of war are supposed to be administered by the prophet, and in his absence the state, the same goes for Fay.
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Ok I forgot this part of the ayah but it mentions لذي القربى as well as a separate category. Now who are these the relatives of? The rasul or the general people? If it is the general people then that means everyone gets an equal share and that they would then spend it on their relatives. If it is for the relatives of the rasul then obviously the matter is clear
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In Both the verses those were the relatives of Rasul.
The verse doesn’t make it compulsory to let them have equal share. It was the discretion of the prophet to distribute it. Every head in these verses comes with his position and status. If I say this country is for every national of it, it doesn’t imply that I can rule too with my PM.
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Ok could you just clarify why it is only the relatives of the rasul if you don’t mind?
Then if Fatima رضي الله عنها said that rasulullah صلى الله عليه وسلم gave her the garden then why wouldn’t what Abu bakr رضي الله عنه did be wrong?
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Fatima never claimed that Rasul gave her the garden, she and Bani Hashim demanded that it was the personal property of Rasul so it should be distributed. Fatima could have got a half of it.
The relatives of Rasul were the ones who were the responsibility of Rasul like his wives.
It wa the custom that the head of the tribe had to take care of his poor relatives , pay ransome or blood money if need arose etc. Rasul was facilitated by God in that way, so that he might not be worried about his financial matters.
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