In the history of Islam this has come to us in the Story of “Abu-Talib’s camp”...
In the history of Islam this has come to us in the Story of “Abu-Talib’s camp”, and the severe economic siege inflicted on the Muslims by the infidels of Quraish. In the interpretation of the Quranic chapter “The Hypocrites” under the verse; Translation: “If we return to Medina, surely the mighty will drive out the meaner there from.” (M. H. Shakir) Here is a reference to a plot similar to this plot, by the hypocrites, which, by the mercy of God was nipped in the bud.
As such it is not surprising that the enemies should try to take this investment from the Prophet’s family, secluding them and emptying their hands of wealth. If they had been willing to give Fadak to Fatimah Zahra (p.b.u.h.) as her inheritance, or a gift of the Prophet (p.b.u.h.) to her; the way would have been made clear for her to also request the matter of the caliphate from them.
This point has been subtly reverberated by “Ibn Abil-Hadeed Motazaly” in his account of the “Nahjul Balaghe” He says: I asked my professor Ali-bin-Fareghie - teacher of theology in Baghdad school: “Was Fatimah (p.b.u.h.) truthful in her claim of the ownership of Fadak?” He replied: “Yes.” I then said: “Then why didn’t the first caliph give her Fadak when she was truthful to him?” He then smiled and spoke a beautiful, subtle and joke-like utterance, even though he was not in the habit of joking, saying: ** ( on the volume 4, page 70)** Translation: “If at that time, Abi Bakr on hearing Fatimah’s claim would have given Fadak to her, the next day she would have come to him and claimed the caliphate for her husband!
She Would have set him aside from his position, and he would have set him aside from his position, and he would have had no defense or justification for himself, because by giving “Fadak” he would have accepted that whatever Fatimah (p.b.u.h.) claimed was the truth, needing no proof or evidence.
(English translation by the translator) Then Ibn Abil Hadeed adds: “This was a fact, even though my teacher related it as a joke.” This obvious confession by two Sunni scholars is a living witness for the Fadak story’s, “Political essence”. If we look at this village’s fate in the first few decades of Islam’s history how it constantly changed hands and how each of the caliphs held a particular position in relation to it, this matter is better clarified.