Ibn al Hashimi emotively argues:
Yet today we see that Aisha (رضّى الله عنها) is still insulted and slandered. She is accused of hating Ali (رضّى الله عنه) and of being an enemy of Ahlel Bayt.
In Kanz ul Ummal, Vol. 16 pg. 186 Tradition 44216, we read:
وأما عائشة فأدركها رأي النساء وشئ كان في نفسها علي يغلي في جوفها كالمرجل
“Ayesha was informed about the opinion of women, but there was something inside her boiling like a cooking pot against Ali”
Ansar.org stated:
Al-Tijani claims that the historians mentioned Aysha as not wanting to mention the name of Ali. And I ask him, which historians? Can you tell me exactly so that we know the liar from the truth teller? And on which references did you depend?
There is no need for Abu Sulaiman to get agitated, for this fact can be located in a number of sources of Ahlul Sunnah. On this occasion will fare one better than Tijani, we shall cite the traditions from their books of hadith.
A mild version can also be located in Sahih al-Bukhari Vol. 3, Book 47, Number 761:
Ubaidullah bin ‘Abdullah told me that ‘Aisha had said, “When the Prophet became sick and his condition became serious, he requested his wives to allow him to be treated in my house, and they allowed him. He came out leaning on two men while his feet were dragging on the ground. He was walking between Al-’Abbas and another man.” ‘Ubaidullah said, “When I informed Ibn ‘Abbas of what ‘Aisha had said, he asked me whether I knew who was the second man whom ‘Aisha had not named. I replied in the negative. He said, ‘He was ‘Ali bin Abi Talib.”
This reference is sufficient to prove that Aisha hated Imam Ali (as). In light of the above reference we would like to ask the following questions to the advocates of Aisha:
● When he (s) requested to his wives that he go to the home of Aisha whose residence was he residing in at the time?
● Which of the other wives expressed a desire that the Prophet (s) reside in their homes?
● If any other did, who was it?
● Why did she not make a request to the other wives and personally bring the Prophet (s) to her home?
● What was troubling the Prophet (s) at that wife’s home that led to him wishing to leave?
● She mentioned Ibn Abbas accompanying the Prophet (s) but not Ali (as), why not?
● Was Aisha angry with him?
● If so, why?
● Was there any historical reason that pointed to this animosity?
● If there was, can any historical evidence be submitted to satisfy our inquisitive minds?
● If there was no reason for this anger, why did she choose to omit his name?
● Does the Deen entitle a Muslim to be angry to such an extreme towards another Muslims without a reason, whereby they cannot even tolerate saying the name of that person?
● Is there any link between the refusal to mention the name of Ali (as) and the jealousy she possessed towards Khadija (as)?
● Is it not the fact that this jealousy lay in the fact Khadija (as) bore the Prophet (s) a lineage and Sayyida Fatima (as) was the walking example of her mother?
Try as they might, even al-Bukhari alludes to the fact that Aisha was unable to mention Imam ‘Ali (as) by name. Abu Sulaiman would of course differ and seek to deny that ANY animosity was borne by Aisha towards Imam ‘Ali (as). The difficulty for him is that the Ulema of Ahl ul Sunnah have confirmed this fact. In his commentary of this hadith, Allamah Bardruddin al-Aini records in Umdatul Qari, Vol 5 pg. 281:
عن معمر ولكن عائشة لا تطيب نفسا له بخير
Mua’amar narrated: ‘Aisha avoided mentioning him (Ali) in a good manner’.
We also read:
عن الزهري ولكنها لا تقدر على أن تذكره بخير
Al-Zuhri said: 'She (Aisha) didn’t possess the ability to mention anything good about him (Ali).’
We shall now present a ‘complete’ version of this tradition which proves clearly that Aisha’s failure to mention Imam ‘Ali (as)’s name whilst recollecting this incident, was not on account of temporary amnesia but was in fact due to her hatred of him:
When Ubaidullah Ibn Utbah mentioned to Ibn Abbas that Aisha said “In his death-illness the Prophet was brought to (Aisha’s) house while his shoulders were being supported by Fadhl Ibn Abbas and another person”, then Abdullah Ibn Abbas said: “Do you know who this ‘other man’ was?” Ibn Utbah replied: “No.” Then Ibn Abbas said: “He was Ali Ibn Abi Talib, but she is averse to name him in a good context.”
The references for the above narration can be located in the following texts:
The margin writer of Musnad Ahmed bin Hanbal namely Shaykh Shoib al-Arnaut stated:
“The chain is Sahih according to the standards of the two Sheikhs (Bukhari & Muslim)”
Reply Three – Aisha hated Banu Hashim and Imam Ali (as)
Allamah Abu Umar Ahmed bin Abd Rabbah records in Iqd al-Farid, Vol. 5 pg. 76-77:
He (Ali) said: ‘Go to that woman and tell her to return to her house wherein Allah ordered her to remain’. He (Ibn Abbas) said: ‘Hence I went to her and asked permission to enter but she refused to grant it, hence I entered the house without permission and sat on a cushion. She (Aisha) said: ‘Oh ibn Abbas, by Allah I never saw someone like you! You entered our house without permission and sat on our cushion without our permission’. I said: ‘By Allah this is not your house, your only house is the one which Allah ordered you to stay at, but you didn’t obey. The commander of the believers orders you to return to your home land which you left’. She said: ‘May Allah’s mercy be upon the commander of believers who is Umar bin al-Khatab’. I said: ‘Yes, and this is Ali bin Abi Talib the commander of believers’. She said: ‘I refuse, I refuse……’. Then she said: ‘Alright, I will return, because I hate the city in which you (Bani Hashim) reside’.
In Al Imama wal Siyasa, Vol. 1 pg. 66 we learn that:
“Following Uthman’s murder Talha approached Aisha in Makka and said ‘Look they have made ‘Ali Khalifa. She said, What right does ‘Ali have to rule over our necks? I will not stay in Madina as long as ‘Ali is in power.”
In Rauzatul Ahbab, Vol. 3 pg. 65, we read that:
“After the Battle of Jamal, Ali approached Aisha and said: ‘You have treated me like an enemy’”.
We also read in Rauzat ul Ahbab, Vol. 3 pg. 10 that:
“Aisha was clouded by her hatred of Ali”.
We read in Musnad Ibn Hanbal, Vol. 41 pg. 322 Hadith 24820:
حدثنا عبد الله حدثني أبي ثنا أبو أحمد قال ثنا عبد الله بن حبيب عن حبيب بن أبي ثابت عن عطاء بن يسار قال : جاء رجل فوقع في علي وفي عمار رضي الله تعالى عنهما عند عائشة فقالت أما علي فلست قائلة لك فيه شيئا واما عمار فإني سمعت رسول الله صلى الله عليه و سلم يقول لا يخير بين أمرين الا اختار أرشدهما
‘A man came and spoke negatively of Ali and Ammar in the presence of Aisha to which Aisha said: ‘I shall not tell you anything about Ali but as for Ammar, I heard the Holy prophet say that if he is provided with two options, he opts for the better one’.
The margin writer of Musnad Ahmed bin Hanbal namely Shaykh Shoib al-Arnaut stated:
“The chain is Sahih as per the condition of Muslim”
We appeal to justice, when it comes to the rank of superiority, who is at a more superior level, Imam Ali (as) or Amar bin Yasir (ra)? If Aisha was prepared to correct this individual’s incorrect and negative opinion of Amar (ra) by citing a Hadith of his excellence, could she not have done the same about Ali (as)? Are we to believe that she had never heard anything about the excellence of Ali (as) from the tongue of Rasulullah (s)? If she had, was this not the apt time to silence the tongue of this individual? Had Aisha offered no response to the views of both Ali (as) and Ammar (ra) her advocates may have opined that her response was made under taqiyya, but the fact that she was prepared to defend the character of Ammar (ra), but offered no words to protect the character of Ali (as). By remaining silent Aisha went against the warning of Rasulullah (s) who said:
من أذل عنده مؤمن فلم ينصره وهو يقدر على أن ينصره أذله الله على رؤوس الأشهاد يوم القيامة
“Whoever is present while a Muslim is humiliated before him, and is able to assist him [and yet does not], Allah will humiliate him before [all of] creation.”
[Note: While Shuayb Arnaut weakened this hadith in Musnad Ahmed due to Abu Lahiya, but Hamza Ahmed Al Zayn graded it hassan in Musnad Ahmed Vol 12, pg. 403 -404. Al Haythami said the narration is hassan in Majma Zawaid Vol 7, pg. 373. Sheikh Salih Fawzan also accepted this hadith as seen here, and we have already shown the reliability of Ibn Lahiya in our book on Muawiya]
Despite this she failed to protect the character of Ali (as). Aisha’s willingness to allow a person to hold an unsavory opinion of Ali (as) and offering no rebuttal to such a viewpoint evidences her hatred of him. Lest not forget that Aisha was no ordinary person, she was the widow of Rasulullah (s) and as such she commanded considerable trust and respect amongst the people, she will after hold an opinion that will have influence over the people. If Aisha was prepared to offer no view about a man that spoke ill of Ali (as), one can only imagine what sort of precedent she was setting amongst her subjects that she accompanied onto the plains of Jamal.
Ansar.org states:
Al-Tijani says, “and when she learnt of his death she knelt and thanked Allah.” Then he gave us in the footnotes the name of historians he took as references. These are his references, “AL-Tabari, Ibn Al-Atheer, Al-Fitnah Al-Kubra, and all historians who documented the incidents of the year 40 after the immigration of the prophet peace be upon him.” [20] So, I went back to Al-Tabari and Ibn Al-Atheer for the stories of the year 40. And guess what! I did not find any trace for this claim! What a liar he is!
Again Abu Sulaiman is seeking to mislead people with false information, for these references can be located in these very books and we are attaching the link of the text from History of al Tabari Vol. 17 pg. 224 (Arabic) for our reader’s perusal:
ولما انتهى إلى عائشة رضي الله تعالى عنها قتل علي رضي الله تعالى عنه قالت : فألقت عصاها واستقر بها النوى كما قر عينأ بالإياب المسافر
“When news of ‘Ali’s death reached Aisha, she said: And she threw down her staff and settled upon her place of abode, like a traveler happy to return home.”
This reference can also be located in the following sources:
Perhaps Abu Sulaiman will seek to offer his own insight into the meaning of this verse, he need not bother for the English translator, Professor G. R. Hawting states in the footnote on pg. 224:
“…the verse is proverbial and is cited to indicate pleasure at something.”
Anyone familiar with Arabic grammar and literature will know that this proverb is indeed famously used to indicate pleasure at something, and this can be proven using a number of sources. We read in Kitab Al Ayn Vol 2, pg. 197 -198 by the titan of Arabic grammar Khalil Ibn Ahmed Al Farahidi:
“When a traveler reaches his destination he casts his staff; it is said ‘And she threw down her staff and settled upon her place of abode, like a traveler happy to return home.’ And this verse has become a proverb used to express satisfaction at something. (This comes from) a woman kept marrying and getting divorced until at last she settled on a spouse. Her sign was that she would refuse to uncover her head, until she met her final spouse then she cast off her staff, ie, her headscarf.”
More examples of this proverb being used to indicate happiness as a reaction to something can be seen in the following sources:
For Abu Sulaiman to use his authority and make this claim, knowing that his adherents blindly believe his every word since he is an advocate of Mu’awiya, is indeed a cause for concern. We would ask his readers to ask themselves honestly ‘If Abu Sulaiman can not even be honest about such a basic fact, then how much credence should be given to anything that he says?’
We should also point out that Allamah Abul Faraj Al Asbahani recorded in Maqatil al-Talibiyyin, pg. 55:
حدثني محمد بن الحسين الأشناني ، قال : حدثنا أحمد بن حازم قال : حدثنا عاصم بن عامر وعثمان بن أبي شيبة ، قالا : حدثنا جرير عن الأعمش عن عمرو إبن مرة عن أبي البختري قال : لما أن جاء عائشة قتل علي ع سجدت .
Narrated Muhammad Ibn Al Hussein Al Ashnani, who narrated from Ahmed Ibn Hazim who narrated from ‘Asim Ibn Amir and Uthman Ibn Abi Shayba who both narrated from Jarir, from Al A’mash from Amru Ibn Murrah from Abu al-Bakhtari said: ‘When Aisha was informed about Ali’s murder, she prostrated’
[Note: the chain is Hasan]
Ibn al Hashimi, why do you suggest that the Shia believe that being a Nasibi is worse than Zina, is it not correct that the Prophet (s) said being a Nasabi makes one a Kaafir? Why do you knowingly choose to ignore the implications of clear traditions that make it clear that hatred of Ali (as) is a sign of hypocrisy, and fighting Ali (as) is tantamount to fighting the Prophet (s)? We have addressed all such tradition in previous chapters, so there is no need to run through them once more suffice is to say, Ibn al Hashimi when Rasulullah (s) identified the status of one that hates Ali (as) and fights him, why are you reluctant to rule on such a status? Do you not believe those that rebelled against Abu Bakr are kafirs?
Ibn al Hashimi states:
The Shia accusations against Aisha (رضّى الله عنها) range from the absurd [i.e. that she gave poison to the Prophet] to the outright childish; for example, Al-Islam.org dedicates so much of its webspace to discuss how Aisha (رضّى الله عنها) was an imprudent, rude, and “jealous woman.” Stories will then be cited about how Aisha (رضّى الله عنها) was so jealous and vengeful towards her co-wives and step-child Ibrahim (رضّى الله عنه); the way the Shia describe her makes her sound diabolical, more like the wicked stepmother in the Disney movie “Cinderella” than a real life person. In fact, the Shia will never even name their daughter “Aisha” because to them this name is a cursed and wretched name; this shows the depth of their hatred for Aisha (رضّى الله عنها). The Shia scholars will belittle Aisha (رضّى الله عنها) by saying that she was barren and infertile, citing this as a reason that Aisha (رضّى الله عنها) hated her co-wives and was jealous of Fatima (رضّى الله عنها).
Sahih Bukhari Vol. 5, Book 58, Number 164:
حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا اللَّيْثُ، قَالَ كَتَبَ إِلَىَّ هِشَامٌ عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ مَا غِرْتُ عَلَى امْرَأَةٍ لِلنَّبِيِّ صلى الله عليه وسلم مَا غِرْتُ عَلَى خَدِيجَةَ، هَلَكَتْ قَبْلَ أَنْ يَتَزَوَّجَنِي، لِمَا كُنْتُ أَسْمَعُهُ يَذْكُرُهَا، وَأَمَرَهُ اللَّهُ أَنْ يُبَشِّرَهَا بِبَيْتٍ مِنْ قَصَبٍ، وَإِنْ كَانَ لَيَذْبَحُ الشَّاةَ فَيُهْدِي فِي خَلاَئِلِهَا مِنْهَا مَا يَسَعُهُنَّ.
Narrated ‘Aisha:
I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija (although) she died before he married me, for I often heard him mentioning her, and Allah had told him to give her the good tidings that she would have a palace of Qasab (i.e. pipes of precious stones and pearls in Paradise), and whenever he slaughtered a sheep, he would send her women-friends a good share of it.
Sahih Bukhari Vol. 5, Book 58, Number 166:
حَدَّثَنِي عُمَرُ بْنُ مُحَمَّدِ بْنِ حَسَنٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا حَفْصٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ مَا غِرْتُ عَلَى أَحَدٍ مِنْ نِسَاءِ النَّبِيِّ صلى الله عليه وسلم مَا غِرْتُ عَلَى خَدِيجَةَ، وَمَا رَأَيْتُهَا، وَلَكِنْ كَانَ النَّبِيُّ صلى الله عليه وسلم يُكْثِرُ ذِكْرَهَا، وَرُبَّمَا ذَبَحَ الشَّاةَ، ثُمَّ يُقَطِّعُهَا أَعْضَاءً، ثُمَّ يَبْعَثُهَا فِي صَدَائِقِ خَدِيجَةَ، فَرُبَّمَا قُلْتُ لَهُ كَأَنَّهُ لَمْ يَكُنْ فِي الدُّنْيَا امْرَأَةٌ إِلاَّ خَدِيجَةُ. فَيَقُولُ إِنَّهَا كَانَتْ وَكَانَتْ، وَكَانَ لِي مِنْهَا وَلَدٌ.
Narrated ‘Aisha:
I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and when ever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, “(You treat Khadija in such a way) as if there is no woman on earth except Khadija,” he would say, “Khadija was such-and-such, and from her I had children.”
Sahih Bukhari Vol. 5, Book 58, Number 168:
وَقَالَ إِسْمَاعِيلُ بْنُ خَلِيلٍ أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتِ اسْتَأْذَنَتْ هَالَةُ بِنْتُ خُوَيْلِدٍ أُخْتُ خَدِيجَةَ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم، فَعَرَفَ اسْتِئْذَانَ خَدِيجَةَ فَارْتَاعَ لِذَلِكَ، فَقَالَ " اللَّهُمَّ هَالَةَ ". قَالَتْ فَغِرْتُ فَقُلْتُ مَا تَذْكُرُ مِنْ عَجُوزٍ مِنْ عَجَائِزِ قُرَيْشٍ، حَمْرَاءِ الشِّدْقَيْنِ، هَلَكَتْ فِي الدَّهْرِ، قَدْ، أَبْدَلَكَ اللَّهُ خَيْرًا مِنْهَا
Narrated ‘Aisha:
Once Hala bint Khuwailid, Khadija’s sister, asked the permission of the Prophet to enter. On that, the Prophet remembered the way Khadija used to ask permission, and that upset him. He said, “O Allah! Hala!” So I became jealous and said, “What makes you remember an old woman amongst the old women of Quraish an old woman (with a teethless mouth) of red gums who died long ago, and in whose place Allah has given you somebody better than her?”
Note how Aisha’s testimony stops abruptly. We learn nothing of the response that the Prophet (s) gave to her self-appraisal. Had he affirmed her claim she would have definitely cited it, but see no such thing. Is it plausible that the Prophet (s) would have just left the matter like that, without any response to her claim? Certainly not, we can see from other traditions how the Prophet would provide a riposte when Aisha would seek to stifle talk of her, so why would he remain silent to a baseless comment of self appraisal that was preceded by a disparaging slur about her age? The same Prophet (s) that had defended Khadija on other occasions from the tongue of Aisha would have certainly done the same, particularly when we know that Aisha’s claim of superiority cannot be corroborated. To this we have the Hadith of Rasulullah (s) himself who stated as recorded in Musnad Ahmed bin Hanbal, Vol. 19 pg. 383 Hadith 12414:
“The most excellent of the women of all worlds are: Mary the daughter of Imran, Khadija the daughter of Khuwaylid, Fatimah the daughter of Muhammad, and Asiya the wife of Pharaoh”
It does not therefore require much level of intellect to gauge what the response of Rasulullah (s) would have been.
Sahih Bukhari Vol. 9, Book 93, Number 576:
حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ، وَلَقَدْ أَمَرَهُ رَبُّهُ أَنْ يُبَشِّرَهَا بِبَيْتٍ فِي الْجَنَّةِ.
Narrated ‘Aisha:
I never felt so jealous of any woman as I felt of Khadija, for Allah ordered him (the Prophet ) to give Khadija the glad tidings of a palace in Paradise (for her).
Sahih Bukhari, Vol. 8, Book 73, Number 33:
حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ، وَلَقَدْ هَلَكَتْ قَبْلَ أَنْ يَتَزَوَّجَنِي بِثَلاَثِ سِنِينَ، لِمَا كُنْتُ أَسْمَعُهُ يَذْكُرُهَا، وَلَقَدْ أَمَرَهُ رَبُّهُ أَنْ يُبَشِّرَهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ، وَإِنْ كَانَ لَيَذْبَحُ الشَّاةَ ثُمَّ يُهْدِي فِي خُلَّتِهَا مِنْهَا.
Narrated ‘Aisha: I never felt so jealous of any woman as I did of Khadija, though she had died three years before the Prophet married me, and that was because I heard him mentioning her too often, and because his Lord had ordered him to give her the glad tidings that she would have a palace in Paradise, made of Qasab and because he used to slaughter a sheep and distribute its meat among her friends.
Sahih Bukhari, Vol. 5, Book 58, Number 165:
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ، مِنْ كَثْرَةِ ذِكْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم إِيَّاهَا. قَالَتْ وَتَزَوَّجَنِي بَعْدَهَا بِثَلاَثِ سِنِينَ، وَأَمَرَهُ رَبُّهُ عَزَّ وَجَلَّ أَوْ جِبْرِيلُ ـ عَلَيْهِ السَّلاَمُ ـ أَنْ يُبَشِّرَهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ.
Narrated ‘Aisha:
I did not feel jealous of any woman as much as I did of Khadija because Allah’s Apostle used to mention her very often. He married me after three years of her death, and his Lord (or Gabriel) ordered him to give her the good news of having a palace of Qasab in Paradise.
So in summary we learn from these traditions that according to Aisha:
● the Prophet married her three years after Khadija (as) died
● she had never been more jealous of any other woman that Khadija (as)
● she would become irritated when the Prophet (s) would talk excessively about Khadija (as)
● she would convey her objections to the Prophet (s) on this
● the Prophet (s) pointed out that the continuation of his lineage was attained through her
● the Prophet (s) would remember Khadija by sacrificing a goat and distributing the meat to her friends
What was the source of this jealousy? Aisha clarifies several reasons from her own mouth, it was jealousy because she could not tolerate the fact that the Prophet (s):
● constantly talked about her
● praised her
● cited the fact that his lineage continued through her whilst she remained barren
● foretold that there existed a Palace in Heaven for her
● would remember her by slaughtering sheep in her name and distributing the meat to her friends
● never married again whilst Khadija (as) was by his side but after Aisha he married a further eight times
The crucial thing that one cannot deny is that jealousy is
● a trait that is associated with hatred
● animosity towards another
● a desire to have that which another has
From an Islamic perspective Allah (swt) frowns upon such conduct as it impacts on ones faith. In this regards Ibn Hibban recirds records Rasulullah (s) said:"Faith and envy do not go together in the heart of a servant."
(In the foornote, Shu'aib Al-Arnaut Hadith isgraded this Hadith as Hasan)
al-Ihsan fi Taqrib Sahih ibn Hibban,Hadith 4606,page 466
Whilst jealousy towards co-wives is perfectly natural, better conduct would be expected from the wives of Rasulullah (s) after all Allah (swt) says about them in Surah Ahzab verse 32:
يَٰنِسَآءَ ٱلنَّبِىِّ لَسْتُنَّ كَأَحَدٍ مِّنَ ٱلنِّسَآءِ ۚ
O ye wives of the Prophet! Ye are not like any other women
As such the manners and conduct of the wives of Rasulullah (s) should excel above all others and should have conducted themselves in an atmosphere of mutual respect for one another. Unfortunately, Aisha showed an utter disregard for Khadija (sa) despite the fact Rasulullah (s) had affection for her. As for her concluding comments:
"Allah has given you a better one"
What was Aisha's yardstick for measuring superiority? The reality is Rasulullah (s) did not marry a better woman than Khadijah and Rasulullah (s) never forgot that fact, and that was a reality that A'isha couldn't tolerate. The testimony of Aisha is clear that the Prophet (s) never forgot Khadija (as) for his entire life, and whenever he sacrificed a sheep he would do so in her memory, evidence that discussing her merits counts as a major Sunnah of the Prophet (s). Khadija (as) was beyond a doubt the most superior wife of the Prophet (s), something that the Prophet made clear through his Hadith and in particular sought to impress upon Aisha. Why then does a Sect that calls itself Ahl’ul Sunnah al Jamaah make very little reference to this superior wife in their books and lectures? Why is Aisha given a greater station by their Mullahs? Why is her example that which women should aspire to be cited, but no reference made to a woman that the Prophet (s) praised for her contribution towards the deen? Why are their speeches devoid of reference to this superior wife?
We read in Ibn Abil Hadid’s Sharh Nahjul Balagha by Vol. 9 pg. 198:
“When the Prophet's daughter died all the wives except Aisha came to console Banu Hashim and she said that she was unwell and the message which she sent to Ali (as) clearly depicts her joy at this sad occasion”.
We read in Ibn Abil Hadid’s Sharh Nahjul Balagha by Vol. 9 pg. 195 -196 we learn that:
“When Ibrahim died Aisha was happy inside, although she displayed sadness outside, Fatima and ‘Ali were very saddened by his death”.
أَخْبَرَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ سُفْيَانَ، عَنْ فُلَيْتٍ، عَنْ جَسْرَةَ بِنْتِ دِجَاجَةَ، عَنْ عَائِشَةَ، قَالَتْ مَا رَأَيْتُ صَانِعَةَ طَعَامٍ مِثْلَ صَفِيَّةَ أَهْدَتْ إِلَى النَّبِيِّ صلى الله عليه وسلم إِنَاءً فِيهِ طَعَامٌ فَمَا مَلَكْتُ نَفْسِي أَنْ كَسَرْتُهُ فَسَأَلْتُ النَّبِيَّ صلى الله عليه وسلم عَنْ كَفَّارَتِهِ فَقَالَ " إِنَاءٌ كَإِنَاءٍ وَطَعَامٌ كَطَعَامٍ " .
Aisha said:
“Safiyya, the wife of the Prophet (a), sent a dish she had made for him when he was with me. When I saw the maidservant, I trembled with rage and fury, and I took the bowl and hurled it away. The Prophet of Allah (a) then looked at me; I saw the anger in his face and I said to him: ‘I seek refuge from Allah’s Apostle cursing me today.’ The Prophet said: ‘Undo it’. I said: ‘What is its compensation, O Prophet of Allah?’ He said: ‘The food like her food, and a bowl like her bowl.’”
1. Musnad Ahmad Ibn Hanbal, Vol. 48 pg. 386 Tradition 26366
3. Majma al-Zawaed, Vol. 4 pg. 319 -320 Tradition 7692
The revisor of Musnad Ahmed namely Shaykh Shoib al-Arnaut declared the tradition to be ‘Hasan’ while Al-Haythami said: ‘The narrators are Thiqah’.
We read in Sahih Bukhari Book of Nikah Vol. 7, Book 62, Number 138:
Narrated al-Qasim:
Aisha said that whenever the Prophet intended to go on a journey, he drew lots among his wives (so as to take one of them along with him). During one of his journeys the lot fell on ‘Aisha and Hafsa. When night fell the Prophet would ride beside ‘Aisha and talk with her. One night Hafsa said to ‘Aisha, “Won’t you ride my camel tonight and I ride yours, so that you may see (me) and I see (you) (in new situation)?” ‘Aisha said, “Yes, (I agree.)” So ‘Aisha rode, and then the Prophet came towards ‘Aisha’s camel on which Hafsa was riding. He greeted Hafsa and then proceeded (beside her) till they dismounted (on the way). ‘Aisha missed him, and so, when they dismounted, she put her legs in the Idhkhir and said, “O Lord (Allah)! Send a scorpion or a snake to bite me for I am not to blame him (the Prophet).
Let us ask some questions:
● We have previously cited the event of Ifk, from Sahih Bukhari Vol. 6, Book 60, Number 274 wherein she states:Whenever Allah’s Apostle intended to go on a journey, he used to draw lots among his wives and would take with him the one on whom the lot had fallen.But here she tells us whenever the Prophet intended to go on a journey, he drew lots among his wives (so as to take one of them along with him). During one of his journeys the lot fell on ‘Aisha and Hafsa.Why did Rasulullah (s) depart from this practice and take two wives with him on this occasion?
● When he (s) took both with him, why did he greet one wife and completely ignore the other one, is this not against the justice of the Prophet (s)?
● If he wanted to focus his attention on one wife alone, why did he take the other one with him (s)?
● When both wives’ agreed to swap camels of their own accord why did Aisha get so angry and jealous?
● When the Prophet (s) noticed that the wife riding the camel was Hafsa and not Aisha, why did she get so surprised?
● Was Aisha’s supplication that she died an Islamic one?
● If it was, can any example be given to evidence of such legitimacy?
● If it was not, why focus on her supplication?
● Was her attempt to get bitten by a snake or scorpion not evidence that she was seeking to commit suicide?
● If it was an attempted suicide, is it legitimate for a jealous wife that has been ignored by the Prophet (s) to take her own life?
● If it is not legitimate, why did she try and take her life?
● If it was not legitimate, should we therefore conclude that Aisha's act was wrong?
● If it was wrong did she repent in any way?
● If she did not, why not?
When Aisha is herself testifying to the fact that her jealousy would cause her to ignore the Shariah, should we not cite this fact to all Muslims, as a warning of the consequences of jealousy? This could help women, and indeed those contemplating entry into a polygamous marriage.
We read in Sahih Bukhari Vol. 6, Book 60, Number 311:
حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى، حَدَّثَنَا أَبُو أُسَامَةَ، قَالَ هِشَامٌ حَدَّثَنَا عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كُنْتُ أَغَارُ عَلَى اللاَّتِي وَهَبْنَ أَنْفُسَهُنَّ لِرَسُولِ اللَّهِ صلى الله عليه وسلم وَأَقُولُ أَتَهَبُ الْمَرْأَةُ نَفْسَهَا فَلَمَّا أَنْزَلَ اللَّهُ تَعَالَى {تُرْجِئُ مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلاَ جُنَاحَ عَلَيْكَ} قُلْتُ مَا أُرَى رَبَّكَ إِلاَّ يُسَارِعُ فِي هَوَاكَ.
Narrated Aisha:
I used to look down upon those ladies who had given themselves to Allah’s Apostle and I used to say, “Can a lady give herself (to a man)?” But when Allah revealed: “You (O Muhammad) can postpone (the turn of) whom you will of them (your wives), and you may receive any of them whom you will; and there is no blame on you if you invite one whose turn you have set aside (temporarily).’ (33.51) I said (to the Prophet), “I feel that your Lord hastens in fulfilling your wishes and desires.”
Sahih Bukhari Vol. 7, Book 62, Number 48:
حَدَّثَنَا مُحَمَّدُ بْنُ سَلاَمٍ، حَدَّثَنَا ابْنُ فُضَيْلٍ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، قَالَ كَانَتْ خَوْلَةُ بِنْتُ حَكِيمٍ مِنَ اللاَّئِي وَهَبْنَ أَنْفُسَهُنَّ لِلنَّبِيِّ صلى الله عليه وسلم فَقَالَتْ عَائِشَةُ أَمَا تَسْتَحِي الْمَرْأَةُ أَنْ تَهَبَ نَفْسَهَا لِلرَّجُلِ فَلَمَّا نَزَلَتْ {تُرْجِئُ مَنْ تَشَاءُ مِنْهُنَّ} قُلْتُ يَا رَسُولَ اللَّهِ مَا أَرَى رَبَّكَ إِلاَّ يُسَارِعُ فِي هَوَاكَ. رَوَاهُ أَبُو سَعِيدٍ الْمُؤَدِّبُ وَمُحَمَّدُ بْنُ بِشْرٍ وَعَبْدَةُ عَنْ هِشَامٍ عَنْ أَبِيهِ عَنْ عَائِشَةَ يَزِيدُ بَعْضُهُمْ عَلَى بَعْضٍ.
Narrated Hisham’s father:
Khaula bint Hakim was one of those ladies who presented themselves to the Prophet for marriage. ‘Aisha said, “Doesn’t a lady feel ashamed for presenting herself to a man?” But when the Verse: “(O Muhammad) You may postpone (the turn of) any of them (your wives) that you please,’ (33.51) was revealed, ” ‘Aisha said, ‘O Allah’s Apostle! I do not see, but, that your Lord hurries in pleasing you.’ ”
In the first tradition we learn of the astonishment of Aisha that the willingness of women to give themselves to the Prophet (s). In all the conclusion of Aisha remains the same “I feel that your Lord hastens in fulfilling your wishes and desires.”
Note how Aisha does not refer to ‘our Lord’, she says ‘Your Lord’. The interesting thing is when it comes to the slaying of Malik bin Nuwayra, it is justified because to quote modern day Sunni scholar A.I. Akram in book to Khalid bin Al-Walid “Sword of Allah Khalid b. al-Waleed – a biographical study of one of the greatest military generals in history” pg. 161:
“Malik referred to the Holy Prophet as “your master”. Khalid was angered by the unrepentant and supercilious attitude of the accused. He said, “Do you not regard him as your master?”
Khalid remained convinced that Malik was guilty, that he remained an unbeliever. He gave the order for his execution”.
If the use of the term ‘your Master’ rather than ‘Our Master’ was grounds to prove the apostasy of Malik, should the same approach not be taken with Aisha? What remains of the faith of Aisha when she makes such a statement of clear Kufr?
● When Allah (swt) has given the right of women to give themselves to the Prophet (s), why did Aisha not like that?
● Was it the jealousy of Aisha that caused the descent of the said verse, namely he can choose who he likes and leave who he likes?
● Was Aisha’s displeasure not evidence of her objecting and challenging a decision of Allah (swt)?
● If it was not a challenge why can it not be defined as such?
● If it was a challenge was it legal or illegal?
● If it was legal, what would be the grounds for such an opinion?
● If it was illegal could her advocates offer some commentary?
● Had any other wife expressed such a form of extreme jealousy?
● If so, can her name be furnished?
● If no other did, why did Aisha conduct herself in such an extreme way?
● Is this not evidence of her displeasure at an ordinance of Allah (swt)?
We read Sunan an-Nasa'i 3963:
أَخْبَرَنَا سُلَيْمَانُ بْنُ دَاوُدَ، قَالَ أَنْبَأَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي ابْنُ جُرَيْجٍ، عَنْ عَبْدِ اللَّهِ بْنِ كَثِيرٍ، أَنَّهُ سَمِعَ مُحَمَّدَ بْنَ قَيْسٍ، يَقُولُ سَمِعْتُ عَائِشَةَ، تَقُولُ أَلاَ أُحَدِّثُكُمْ عَنِ النَّبِيِّ صلى الله عليه وسلم وَعَنِّي قُلْنَا بَلَى . قَالَتْ لَمَّا كَانَتْ لَيْلَتِي انْقَلَبَ فَوَضَعَ نَعْلَيْهِ عِنْدَ رِجْلَيْهِ وَوَضَعَ رِدَاءَهُ وَبَسَطَ إِزَارَهُ عَلَى فِرَاشِهِ وَلَمْ يَلْبَثْ إِلاَّ رَيْثَمَا ظَنَّ أَنِّي قَدْ رَقَدْتُ ثُمَّ انْتَعَلَ رُوَيْدًا وَأَخَذَ رِدَاءَهُ رُوَيْدًا ثُمَّ فَتَحَ الْبَابَ رُوَيْدًا وَخَرَجَ وَأَجَافَهُ رُوَيْدًا وَجَعَلْتُ دِرْعِي فِي رَأْسِي فَاخْتَمَرْتُ وَتَقَنَّعْتُ إِزَارِي وَانْطَلَقْتُ فِي إِثْرِهِ حَتَّى جَاءَ الْبَقِيعَ فَرَفَعَ يَدَيْهِ ثَلاَثَ مَرَّاتٍ وَأَطَالَ الْقِيَامَ ثُمَّ انْحَرَفَ وَانْحَرَفْتُ فَأَسْرَعَ فَأَسْرَعْتُ فَهَرْوَلَ فَهَرْوَلْتُ فَأَحْضَرَ فَأَحْضَرْتُ وَسَبَقْتُهُ فَدَخَلْتُ وَلَيْسَ إِلاَّ أَنِ اضْطَجَعْتُ فَدَخَلَ فَقَالَ " مَا لَكِ يَا عَائِشُ رَابِيَةً " . قَالَ سُلَيْمَانُ حَسِبْتُهُ قَالَ حَشْيَا قَالَ " لَتُخْبِرِنِّي أَوْ لَيُخْبِرَنِّي اللَّطِيفُ الْخَبِيرُ " . قُلْتُ يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَأُمِّي فَأَخْبَرْتُهُ الْخَبَرَ قَالَ " أَنْتِ السَّوَادُ الَّذِي رَأَيْتُ أَمَامِي " . قُلْتُ نَعَمْ - قَالَتْ - فَلَهَدَنِي لَهْدَةً فِي صَدْرِي أَوْجَعَتْنِي . قَالَ " أَظَنَنْتِ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ " . قَالَتْ مَهْمَا يَكْتُمِ النَّاسُ فَقَدْ عَلِمَهُ اللَّهُ عَزَّ وَجَلَّ . قَالَ " نَعَمْ - قَالَ - فَإِنَّ جِبْرِيلَ عَلَيْهِ السَّلاَمُ أَتَانِي حِينَ رَأَيْتِ وَلَمْ يَكُنْ يَدْخُلُ عَلَيْكِ وَقَدْ وَضَعْتِ ثِيَابَكِ فَنَادَانِي فَأَخْفَى مِنْكِ فَأَجَبْتُهُ وَأَخْفَيْتُهُ مِنْكِ وَظَنَنْتُ أَنَّكِ قَدْ رَقَدْتِ فَكَرِهْتُ أَنْ أُوقِظَكِ وَخَشِيتُ أَنْ تَسْتَوْحِشِي فَأَمَرَنِي أَنْ آتِيَ أَهْلَ الْبَقِيعِ فَأَسْتَغْفِرَ لَهُمْ " . خَالَفَهُ حَجَّاجُ بْنُ مُحَمَّدٍ فَقَالَ عَنِ ابْنِ جُرَيْجٍ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ .
'Aishah said:
"Shall I not tell you about the Prophet and I?" We said: "Yes." She said: "When it was my night, he came in, placed his shoes by his feet, lay down his Rida' (upper garment), and spread his Izar (lower garment) on his bed. As soon as he thought that I had gone to sleep, he put his shoes on slowly and picked up his Rida' slowly. Then he opened the door slowly, went out and shut it slowly. I put my garment over my head, covered myself and put on my Izar (lower garment), and I set out after him until he came to Al-Baqi', raised his hands three times and stood there for a long time. Then he left and I left, he hurried and I hurried, he ran and I ran, and I got there before him and entered (the house). I had only just laid down when he came in and said: 'O 'Aishah, why are you out of breath?' (one of the reporters) Sulaiman said: I thought he (Ibn Wahb) said: 'short of breath.' He said: 'Either you tell me or the All-Aware, All-Knowing will tell me.' I said: 'O Messenger of Allah, may my father and mother be sacrificed for you;' and I told him the story. He said: 'You were the black shape I saw in front of me?' I said: 'Yes.'" She said: "He gave me a shove in the chest that hurt me and said: 'You thought that Allah and His Messenger would be unfair to you.' She said: 'Whatever people conceal, Allah, the Mighty and Sublime, knows it.' He said: 'Yes.' He said: 'Jibril came to me when you saw (me leave) but he did not enter upon you because you have taken off your garments. So he called me but he concealed himself from you, and I answered him but I concealed it from you. I thought that you had gone to sleep and I did not want to wake you and I was afraid that you would feel lonely. He told me to go to Al-Baqi' and pray for forgiveness for them.'" Hajjaj bin Muhammad contradicted him (Ibn Wahb), he said: "From Ibn Juraij, from Ibn Abi Mulaikah, from Muhammad bin Qais
The narration highlights Aisha's attitude towards Rasulullah (s) was one of mistrust and suspicion, that was, treating her unfairly, this an attitude the caused the anger of Rasulullah (s), as A'isha stated:
He gave me a shove in the chest that hurt me and said: 'You thought that Allah and His Messenger would be unfair to you.'
Whilst this narration is silent on precisely what suspicions Aisha had, another clarifies it as follows:
We read in Jami` at-Tirmidhi 739:
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا الْحَجَّاجُ بْنُ أَرْطَاةَ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ فَقَدْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم لَيْلَةً فَخَرَجْتُ فَإِذَا هُوَ بِالْبَقِيعِ فَقَالَ " أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ " . قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ . فَقَالَ " إِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا فَيَغْفِرُ لأَكْثَرَ مِنْ عَدَدِ شَعْرِ غَنَمِ كَلْبٍ " . وَفِي الْبَابِ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ . قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ الْحَجَّاجِ . وَسَمِعْتُ مُحَمَّدًا يُضَعِّفُ هَذَا الْحَدِيثَ وَقَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ لَمْ يَسْمَعْ مِنْ عُرْوَةَ وَالْحَجَّاجُ بْنُ أَرْطَاةَ لَمْ يَسْمَعْ مِنْ يَحْيَى بْنِ أَبِي كَثِيرٍ .
Aishah narrated:
"I could not find the Messenger of Allah one night. So I left and found him at Al-Baqi. He said: 'Did you fear that you had been wronged by Allah and His Messenger?' I said: *'O Messenger of Allah! I thought that you had gone to one of your wives.'* So he said: 'Indeed Allah, Mighty and Sublime is He, descends to the lowest Heavens during the night of the middle of Sha'ban, to grant forgiveness to more than the number of hairs on the sheep of (Banu) Kalb.'"
Whilst Albani has graded this hadith as weak there is no reason to reject it as it supports the first narration, we have quoted from Nasai. Besides, there exists another narration in Sunan Nasai, hadith number 3962:
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا الْحَجَّاجُ بْنُ أَرْطَاةَ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ فَقَدْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم لَيْلَةً فَخَرَجْتُ فَإِذَا هُوَ بِالْبَقِيعِ فَقَالَ " أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ " . قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ . فَقَالَ " إِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا فَيَغْفِرُ لأَكْثَرَ مِنْ عَدَدِ شَعْرِ غَنَمِ كَلْبٍ " . وَفِي الْبَابِ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ . قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ الْحَجَّاجِ . وَسَمِعْتُ مُحَمَّدًا يُضَعِّفُ هَذَا الْحَدِيثَ وَقَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ لَمْ يَسْمَعْ مِنْ عُرْوَةَ وَالْحَجَّاجُ بْنُ أَرْطَاةَ لَمْ يَسْمَعْ مِنْ يَحْيَى بْنِ أَبِي كَثِيرٍ .
Aishah said:
"I noticed that the Messenger of Allah was not there one night, and I thought that he had gone to one of his other wives. I looked for him then I came back, and there he was, bowing or prostrating and saying: 'Subhanaka wa bi hamdika la ilaha illa anta (Glory and praise be to You, there is none worthy of worship but You).' I said: 'May my father and mother be sacrificed for you; you were doing one thing and I was thinking of something else"
Rasulullah (s) was known by all asunder for his being a trustworthy and honest man, even the Kuffar of Makka attested to this despite their animosity towards him. The Messenger of Allah (swt) impressed on people to be just in their dealings with others and no doubt led by example. In this regards we have this hadith in Sunan Nasai hadith number 5379:
أَخْبَرَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، ح وَأَنْبَأَنَا مُحَمَّدُ بْنُ آدَمَ بْنِ سُلَيْمَانَ، عَنِ ابْنِ الْمُبَارَكِ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَمْرِو بْنِ أَوْسٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " إِنَّ الْمُقْسِطِينَ عِنْدَ اللَّهِ تَعَالَى عَلَى مَنَابِرَ مِنْ نُورٍ عَلَى يَمِينِ الرَّحْمَنِ الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا ". قَالَ مُحَمَّدٌ فِي حَدِيثِهِ " وَكِلْتَا يَدَيْهِ يَمِينٌ ".
'Abdullah bin 'Amr bin Al-'As that:
The Prophet [SAW] said: "Those who are just and fair will be with Allah, Most High, on thrones of light, at the right hand of the Most Merciful, those who are just in their rulings and in their dealings with their families and those of whom they are in charge." Muhammad (one of the narrators) said in his Hadith: "And both of His hands are right hands."
Despite this we see A'isha having doubts about the justice of Rasulullah (s), she was suspicious of his motive for leaving her side and spied on him to expose him, Rasulullah (s) condemned such behaviour, we read Sahih Muslim 2563:
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ وَلاَ تَحَسَّسُوا وَلاَ تَجَسَّسُوا وَلاَ تَنَافَسُوا وَلاَ تَحَاسَدُوا وَلاَ تَبَاغَضُوا وَلاَ تَدَابَرُوا وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا " .
Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Avoid suspicion, for suspicion is the gravest lie in talk and do not be inquisitive about one another and do not spy upon one another and do not feel envy with the other, and nurse no malice, and nurse no aversion and hostility against one another. And be fellow-brothers and servants of Allah.
Behaving in such an atrocious manner is not conduct befitting of any believer let alone the mother of the believers as it places your faith at risk of irreparable damage.
Ibn al Hashimi states:
In fact, the very same Shia Tafseer on Al-Islam.org declares that Aisha (رضّى الله عنها) is not only a Kaffir but rather she is the very leader of the Kufaar [Imam al-Kufr]. Al-Islam.org quotes the Shia Tafseer for verse 9:12 as:
Al-Islam.org says
“According to the Holy Prophet, a-immatal kufr (leaders of infidelity) are also those who opposed and fought against the divinely commissioned Imams of the Ahl ul Bayt…Ali ibn abi Talib had recited this verse at the battle of Jamal and quoted the above noted prophecy of the Holy Prophet.
[Pooya/M.A. Ali 9:12]
source: http://www.al-islam.org/quran/ ”
In Tafseer Al-Qumi (which is perhaps the most classical of Shia Tafseer), it is said that it is the people whom Ali (رضّى الله عنه) fought in the Battle of Jamal including Aisha (رضّى الله عنها), Talha (رضّى الله عنه), and Zubair (رضّى الله عنه) who are being referred to in this Verse as the “Leaders of Kufr.” This view is also the position of Kashani in his Tafseer Al-Safi, and in other Shia interpretations. The Majma ul Bayan Tafseer also includes Aisha (رضّى الله عنها) as one of the “Aimmatul Kufr” (Imams of Kufr) along with the Quraish polythiests, the Persian Magians, and the Byzantine Christians
The tragedy lies in the fact that Ibn al Hashimi refuses to apply Hadith of the Prophet (s) to assess the conduct of others. The harsh reality is the conduct of Aisha and her war mongering cohorts was that which violated the Quran and a plethora of Hadith setting out the consequences for those that fight Maula Ali (as). We have cited the relevant traditions at length in an earlier chapter. Aisha did not accept the Imam of her time (Ali), she fought him, and the traditions against her are clear, that fighting against Ali (as) is on par with fighting against Rasulullah, how should we then judge those whose conduct constitutes fighting Rasulullah (s)?
These traditions leave us with no doubt about how Aisha should be judged.
Moreover we would like to remind our readers that it was Prophet (s) himself who referred to the Aisha & Co as infidels fighting against Ali (as), as we read in We read in Al-Mustadrak Ala Al Sahihain, Vol. 4 pg. 517 - 518 Tradition 8453:
Kaythama ibn Abdurahman said: ‘We were with Hudhaifa (ra) and some of us said: ‘O Aba Abdillah, narrate to us what you heard from the Messenger of Allah (s)’. He said: ‘If I do this, you will stone me.’ We said: ‘Subhanallah! Would we do that!?’ He said: ‘What would you say if I told you that some of your mothers would come to you with a battalion large in number, with great harm in it, would you have believed me?’ They said: ‘Subhanallah, and who would believe this!’ Then Hudhaifa said: ‘Humayra came to you in a battalion being led by infidels, blackening your faces’. Then he (Hudayfah) got up and entered another chamber.’
The Arabic word used herein is:أعلاجها
And we read the definition of this word in Lisan al-Arab, Vol. 2 pg. 326:
ويقال للرجل القويّ الضخم من الكفار عِلْج
“The strong and huge man of the infidels is called Elj”
We also read in Al Mustadrak Ala Al Sahihain Vol 4, pg. 516 Tradition 8449 that Hudhaifa said the following regarding Aisha:
“What if I told you one of your mothers would campaign with an army until she is fought with the sword?”
This hadith proves beyond a shadow of a doubt that Aisha’s intention was battle, not peace, and that the only way to stop her was through war.
We read in Sharh Fiqh Akbar, by Mulla Ali Qari, p 175 (publishers Muhammad Saeed and son, Qur’an Muhall, Karachi) we read:
“…there is a hadith in Sahih Muslim, narrated by Abdullah ibne Umar ‘He who dies without recognising giving bayah and following his Imam dies the death of one belonging to the days of jahiliyya’. This is why the Sahaba viewed the appointment of the Imam as so important that they preferred it to attending the Prophet’s funeral, because the Muslims need an Imam so that orders can be made on Jihad, and so that Islamic Laws can be implemented”
Ibn Abu Asim in his book ‘al-Sunnah’ Vol 2, pg. 503 records this hadith:
من مات وليس عليه إمام مات ميتة جاهلية
“Whoever dies without having an Imam dies the death of Jahiliyyah”.
Imam Albaani al-Salafi in his commentary on the hadith, writes:
إسناده حسن ورجاله ثقات
“Its chain is Hasan and all of its narrators are Thiqah’.
Imam Muslim has recorded this one in Sahih Muslim Book 20, Hadith 4562:
من مات وليس في عنقه بيعة مات ميته جاهلية
“Whoever dies without having on his neck bayah (to an Imam) dies the death of Jahiliyyah.”
Lastly, Imam Ibn Hibban has recorded in his Sahih, Vol. 4 pg. 434:
من مات بغير إمام مات ميتة جاهلية
“Whoever dies without an Imam dies the death of Jahiliyyah”
Imam Ali (as) WAS the Imam of the time, his obedience was unconditional, it was incumbent on Aisha to recognise his Leadership and follow him in all his decisions. Rather than do this, she chose to oppose him, instigate rebellion against him and a war that lead to the deaths of thousands of her supporters, as a result these individuals died the death of jahiliyya because they failed to recognise the Imam of their time. Not only did Aisha fail to do so she led others into misguidance, they fell into error on account of her position.
Reply Three – One who opposes Ahl’ul bayt (as) is from the Party of Shaytan
We read in Al Mustadrak Ala Al Sahihain, Vol 3, pg. 162:
“The stars protect the inhabitants of earth against drowning, and my Ahl alBayt protect my nation against dissension. If a tribe among the Arabs differs from them, they will all then differ and become the party of Satan.”
Al-Hakim adds: “This is an authentic hadith though they (both Shaykhs, i.e. Bukhari and Muslim) did not include it (in their own books).”
We also read “Allah’s Messenger (peace and blessings of Allah be upon him) said regarding Ali, Fatima, Hasan and Husayn (Allah be pleased with them all): I am at peace with those with whom you make peace and I am at war with those with whom you make war”
[Note: Darussalam weakened this hadith. According to Islamqa, this is due to Sabih the servant of Umm Al Mumineen Umm Salama (AS) being Majhul: this is false as Ibn Hajar said he is maqbul and Dhahabi said he is thiqah. Ibn Hibban also authenticated him in Kitab Al Thuqat Vol 4, pg. 382]
Aisha’s duty after Rasulullah (s) was to attach herself to the Ahlul bayt (as) not to openly dissent against them and mount armed rebellion against Imam ‘Ali (as). Rasulullah (s) had declared that Ali was with the truth, and Aisha’s duty was to obey Imam ‘Ali (as) not to oppose him. Allah (swt) had also made love of the Ahlul bayt (as) a duty in the Qur’an but rather than attach herself to the Ahlul bayt (as) and love them, Aisha bore resentment towards them, fought Imam ‘Ali (as) and rejoiced at his martyrdom.
Had Aisha remained in her station as Ummul Momineen living a life of piety within the confines of her home, she would have indeed attained the esteemed respect that the wives of Rasulullah (s) deserve. Unfortunately her envy and greed caused her to mount a mass rebellion against the Imam of the time ‘Ali ibne abi Talib (as). By acting in the way that she did, she in effect set a precedent that it was perfectly legitimate to rebel against the rightful Imam to get your demands met. This in effect gave the green light to Mu’awiya and his clan to act in the same way towards Imam ‘Ali (as) – for they saw a wife of the Prophet leading an armed rebellion against the rightful Imam of the time.
Ibn al Hashimi states:
The Shia Ayatollahs also accuse Aisha (رضّى الله عنها) of fabricating Hadith which is another act of Kufr. Fabricating Hadith is considered Kufr by both the Sunni and Shia Ulema!It is unfortunate that she is called a Kaffir when Allah Himself declares her a believer: “Surely those who love to spread around slander about those who believe will have a painful punishment in this world and in the next world; and Allah knows and you do not know.” (Quran, 24:19) Moreover, Allah declares Aisha to be a “good believer”: “Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers, are cursed in this life and in the Hereafter, and for them will be a great torment.” (Quran, 24:23)
Let us leave Hadith fabrication aside for a moment; we have touched on the lead role of Aisha in the honey plot, one so serious that Allah (swt) revealed Surah Tahreem to expose her and Hafsa for their deception.
Has Allah (swt) not exposed Aisha as a liar here? When her lying so angers Allah (swt) is it implausible to suggest that she may have also concocted traditions? In connection with the honey plot Aisha’s contradictions are so blatant that they entitle us to question her honesty. We will quote all of the traditions from Sahih Bukhari, as reported to us by Aisha:
TRADITION ONE
We read in Sahih Bukhari, Book of Tafseer Vol. 6, Book 60, Number 434:
Narrated ‘Aisha: Allah’s Apostle used to drink honey in the house of Zainab, the daughter of Jahsh, and would stay there with her. So Hafsa and I agreed secretly that, if he came to either of us, she would say to him. “It seems you have eaten Maghafir (a kind of bad-smelling resin), for I smell in you the smell of Maghafir,” (We did so) and he replied. “No, but I was drinking honey in the house of Zainab, the daughter of Jahsh, and I shall never take it again. I have taken an oath as to that, and you should not tell anybody about it.”
TRADITION TWO
Sahih Bukhari, Book of Talaq Vol. 7, Book 63, Number 192:
Narrated ‘Ubaid bin ‘Umar:
I heard Aisha saying, “The Prophet used to stay for a long while with Zanab bint Jahsh and drink honey at her house. So Hafsa and I decided that if the Prophet came to anyone of us, she should say to him, “I detect the smell of Maghafir (a nasty smelling gum) in you. Have you eaten Maghafir?’ ” So the Prophet visited one of them and she said to him similarly. The Prophet said, “Never mind, I have taken some honey at the house of Zainab bint Jahsh, but I shall never drink of it anymore.” So there was revealed: ‘O Prophet ! Why do you ban (for you) that which Allah has made lawful for you . . . If you two (wives of the Prophet) turn in repentance to Allah,’ (66.1-4) addressing Aisha and Hafsa. ‘When the Prophet disclosed a matter in confidence to some of his wives.’ (66.3) namely his saying: But I have taken some honey.”
TRADITION THREE
Sahih Bukhari Vol. 7, Book 63, Number 193:
Narrated ‘Aisha: Allah’s Apostle was fond of honey and sweet edible things and (it was his habit) that after finishing the ‘Asr prayer he would visit his wives and stay with one of them at that time. Once he went to Hafsa, the daughter of ‘Umar and stayed with her more than usual. I got jealous and asked the reason for that. I was told that a lady of her folk had given her a skin filled with honey as a present, and that she made a syrup from it and gave it to the Prophet to drink (and that was the reason for the delay). I said, “By Allah we will play a trick on him (to prevent him from doing so).” So I said to Sada bint Zam’a “The Prophet will approach you, and when he comes near you, say: ‘Have you taken Maghafir (a bad-smelling gum)?’ He will say, ‘No.’ Then say to him: ‘Then what is this bad smell which i smell from you?’ He will say to you, ‘Hafsa made me drink honey syrup.’ Then say: Perhaps the bees of that honey had sucked the juice of the tree of Al-’Urfut.’ I shall also say the same. O you, Safiyya, say the same.” Later Sada said, “By Allah, as soon as he (the Prophet ) stood at the door, I was about to say to him what you had ordered me to say because I was afraid of you.” So when the Prophet came near Sada, she said to him, “O Allah’s Apostle! Have you taken Maghafir?” He said, “No.” She said. “Then what is this bad smell which I detect on you?” He said, “Hafsa made me drink honey syrup.” She said, “Perhaps its bees had sucked the juice of Al-’Urfut tree.” When he came to me, I also said the same, and when he went to Safiyya, she also said the same. And when the Prophet again went to Hafsa, she said, ‘O Allah’s Apostle! Shall I give you more of that drink?” He said, “I am not in need of it.” Sada said, “By Allah, we deprived him (of it).” I said to her, “Keep quiet.” ‘
TRADITION FOUR
Sahih Bukhari Vol. 8, Book 78, Number 682:
Narrated ‘Aisha: The Prophet used to stay (for a period) in the house of Zainab bint Jahsh (one of the wives of the Prophet ) and he used to drink honey in her house. Hafsa and I decided that when the Prophet entered upon either of us, she would say, “I smell in you the bad smell of Maghafir (a bad smelling raisin). Have you eaten Maghafir?” When he entered upon one of us, she said that to him. He replied (to her), “No, but I have drunk honey in the house of Zainab bint Jahsh, and I will never drink it again.” Then the following verse was revealed: ‘O Prophet ! Why do you ban (for you) that which Allah has made lawful for you?. ..(up to) If you two (wives of the Prophet turn in repentance to Allah.’ (66.1-4) The two were ‘Aisha and Hafsa And also the Statement of Allah: ‘And (Remember) when the Prophet disclosed a matter in confidence to one of his wives!’ (66.3) i.e., his saying, “But I have drunk honey.” Hisham said: It also meant his saying, “I will not drink anymore, and I have taken an oath, so do not inform anybody of that ‘
TRADITION FIVE
Sahih Bukhari Vol. 9, Book 86, Number 102:
Narrated ‘Aisha: Allah’s Apostle used to like sweets and also used to like honey, and whenever he finished the ‘Asr prayer, he used to visit his wives and stay with them. Once he visited Hafsa and remained with her longer than the period he used to stay, so I enquired about it. It was said to me, “A woman from her tribe gave her a leather skin containing honey as a present, and she gave some of it to Allah’s Apostle to drink.” I said, “By Allah, we will play a trick on him.” So I mentioned the story to Sauda (the wife of the Prophet) and said to her, “When he enters upon you, he will come near to you whereupon you should say to him, ‘O Allah’s Apostle! Have you eaten Maghafir?’ He will say, ‘No.’ Then you say to him, ‘What is this bad smell? ‘ And it would be very hard on Allah’s Apostle that a bad smell should be found on his body. He will say, ‘Hafsa has given me a drink of honey.’ Then you should say to him, ‘Its bees must have sucked from the Al-’Urfut (a foul smelling flower).’ I, too, will tell him the same. And you, O Saifya, say the same.”
So when the Prophet entered upon Sauda (the following happened). Sauda said, “By Him except Whom none has the right to be worshiped, I was about to say to him what you had told me to say while he was still at the gate because of fear from you. But when Allah ‘s Apostle came near to me, I said to him, ‘O Allah’s Apostle! Have you eaten Maghafir?’ He replied, ‘No.’ I said, ‘What about this smell?’ He said, ‘Hafsa has given me a drink of honey.’ I said, ‘Its bees must have sucked Al-’Urfut.’ ” When he entered upon me, I told him the same as that, and when he entered upon Safiya, she too told him the same. So when he visited Hafsa again, she said to him, “O Allah’s Apostle! Shall I give you a drink of it (honey)?” He said, “I have no desire for it.” Sauda said, Subhan Allah! We have deprived him of it (honey).” I said to her, “Be quiet!”
Now note the clear contradictions in Aisha’s accounts:
● In Traditions One, Two and Four we learn that the honey is drunk at the home of Zainab and the false allegation that the Prophet (s) smells is conjured up by Aisha and Hafsa.
● In Traditions Three and Five we learn that Hafsa has nothing whatsoever to do with the honey plot, rather the Prophet (s) drinks honey from her house. Aisha alleges the Prophet (s) smells and implicates two other wives of the Prophet (s) Sauda and Safiyya, suggesting that she incited them to become unwitting accomplices to the plot.
We have five traditions, with notable contradictions and one common thread, they have all been narrated by Aisha. How can clarity on the truth be sought? The answer is given by none other than Umar
Sahih Bukhari Vol. 6, Book 60, Number 436:
Narrated Ibn Abbas: I intended to ask ‘Umar so I said, “Who were those two ladies who tried to back each other against the Prophet?” I hardly finished my speech when he said, “They were ‘Aisha and Hafsa.”
The Quran and testimony of Umar refutes one of Aisha’s narrations wherein she suggests that Hafsa had done no wrong, rather she innocently gave the Prophet (s) honey that led to Aisha plotting with two other wives. Had others been implicated Allah (swt) would have mentioned three, not two! Umar would have likewise said the same, so the question is why did Aisha deem it apt to implicate two further innocent women as accomplices to a plot that incurred the anger of Allah (swt)? Is this not evidence lying on her part? Moreover, when Umar and indeed several narrations of Aisha inform us that she and Hafsa plotted against the Prophet (s) when he had honey at the home of Zainab, why has she turned Hafsa from perpetrator into an innocent honey distributor in one tradition? Does this not constitute lying on her part?
The fact is Zainab gave the honey and it was Aisha and Hafsa that plotted by falsely alleging that the Prophet (s) smelled having drunk it. Why then has Aisha given varying accounts of the event, and implicated other wives in the plot, when they were completely innocent, most notably poor Saffiya and Sawda? The chains are all authentic, and have all come on the authority of Aisha, so why the contradiction? Is this not clear evidence that she has lied?
Now the hearts of both women had been deemed crooked and they had been exposed for their lies. Our questions are as follows:
● Did they both seek forgiveness for their dishonesty?
● If they did when?
● Was their forgiveness cited in the Quran, in the same way Allah (swt) cites the forgiveness of others?
● If no such mention is made should we assume they never repented sincerely?
● The verse pinpoints both daughters of the Caliphs, so their forgiveness should likewise be cited.
● If Aisha had sought forgiveness, why was she happily narrating the event?
● Does her narrating this event not evidence that she was proud of her achievement?
● Does her continually narrating it with pride not prove that she cared little for the condemnation heaped upon her in the Quran?
● Does her devious plot, and in particular lying not raise questions over her truthfulness?
We read in Sahih Bukhari Vol. 4, Book 56, Number 731:
Narrated ‘Aisha:
Once Hassan bin Thabit asked the permission of the Prophet to lampoon (i.e. compose satirical poetry defaming) the infidels. The Prophet said, “What about the fact that I have common descent with them?” Hassan replied, “I shall take you out of them as a hair is taken out of dough.”
Narrated ‘Urwa: I started abusing Hassan in front of ‘Aisha, whereupon she said. “Don’t abuse him, for he used to defend the Prophet (with his poetry).”
The entire contents of this chain come through the descendants of Abu Bakr, namely Aisha who told her nephew Urwa who told his son Hisham. In this tradition the Prophet (s) criticizes Hasan bin Thabit for his ridicule of the mushrikeen on the grounds that he shares his descent with them. So we have a belief system propagated from Aisha and her relatives that the descendants of the Prophet (s) were kaafirs. Imam Abu Hanifa in his Fiqh Akbar states:
“… and the two parents of the Prophet (Allah bless him and give him peace) died on Kufr”
The first contradiction from this belief is evident from the fact that kufr and shirk are precise opposites of one another. Polytheists are mushriks, whilst those involved in kufr are those that deny the Prophet of the time, when the Prophet (s) was orphaned as an infant years before his declaration of Prophethood, how exactly do they fall within this kufr fatwa? Abu Hanifa should have clarified his fatwa and informed his adherents when they denied the Prophet of the time, i.e. Isa (as), or the faith attributed to the lineage of Ibrahim (as). If the Quran confirms that they died as infidels then the word of Aisha will be confirmed, if it cannot be corroborated by the Word of Allah (swt) then serious thought needs to be given to the testimony of Aisha and all those that like her who believe that the parents of the Prophet (s) were infidels.
And remember Abraham and Isma’il raised the foundations of the House (With this prayer): “Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.
“Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful.
“Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise.” (Quran 2:127-129)
This supplication of Prophet Ibraheem and Ismaeel (as) was made when they were erecting the foundations of the Kaaba. In the first supplication they asked that their lineage be that of Muslims. In the second supplication they ask that from this lineage of believers Allah (swt) sends a Messenger that refers to Prophet Muhammad (s). This Quranic supplication evidences that the lineage of Ismaeel (as) starting from him through to Prophet Muhammad (s) was a lineage of Muslims, free from the curse of idol worship. The lineage of Ismaeel (as) was protected from idol worship, and the Banu Hashim from whence Muhammad (s) has his lineage is of that same lineage, that thus evidences that his parents were Muslims. If those that wish to prove Aisha right are adamant that the blessed parents of the Prophet (s) were infidels, then we invite them to produce their evidence with a Quranic verse. If they are unable to do so then kindly furnish the following details about Amina (as) and Abdullah (as):
● What was the name of the idol that they worshiped?
● What acts of jahiliyya did they busy themselves in (gambling, drinking etc)?
If you are unable to supply such evidence, then we invite you to distance yourself from the faith of Abu Hanifa, Aisha and Ismail Bukhari. If you are unable to do so then we invite you to acknowledge that you are deniers of the Quran as the Muslim lineage of the parents of the Prophet (s) can be evidenced from the Quran, hence one that fails to acknowledge the faith of the parents of the Prophet (s) has denied the Quran, and one that denies the Quran has committed kufr.
Sahih Bukhari Vol. 7, Book 63, Number 181:
Narrated Al-Awza:
I asked Az-Zuhri, “Which of the wives of the Prophet sought refuge with Allah from him?” He said, “I was told by ‘Ursa that ‘Aisha said, ‘When the daughter of Al-Jaun was brought to Allah’s Apostle (as his bride) and he went near her, she said, “I seek refuge with Allah from you.” He said, “You have sought refuge with The Great; return to your family.”
Sahih Bukhari Vol. 7, Book 63, Number 182:
Narrated Abu Usaid:
We went out with the Prophet to a garden called Ash-Shaut till we reached two walls between which we sat down. The Prophet said, “Sit here,” and went in (the garden). The Jauniyya (a lady from Bani Jaun) had been brought and lodged in a house in a date-palm garden in the home of Umaima bint An-Nu’man bin Sharahil, and her wet nurse was with her. When the Prophet entered upon her, he said to her, “Give me yourself (in marriage) as a gift.” She said, “Can a princess give herself in marriage to an ordinary man?” The Prophet raised his hand to pat her so that she might become tranquil. She said, “I seek refuge with Allah from you.” He said, “You have sought refuge with One Who gives refuge. Then the Prophet came out to us and said, “O Abu Usaid! Give her two white linen dresses to wear and let her go back to her family.” Narrated Sahl and Abu Usaid: The Prophet married Umaima bint Sharahil, and when she was brought to him, he stretched his hand towards her. It seemed that she disliked that, whereupon the Prophet ordered Abu Usaid to prepare her and to provide her with two white linen dresses. (See Hadith No. 541).
Before we proceed we should point out that Dr Muhsin Khan has intentionally altered the response of the Jauniyya to make it less offensive. The word she uses is للسوقة and cannot ever be translated as an ordinary man, it actually means ‘vulgar’.
As is commonly known Imam Bukhari rejected thousands of Hadith in his corpus of work on the premise that they were weak and restricted his book to those (in excess of seven thousand) that he had graded as Sahih. Now contemplate these three Sahih narrations very carefully, that serve as a slap in the face for all those that insist on the authenticity of this work. As Bukhari was particularly keen to present the Prophet (s) as a lover to his readership, particularly through the testimony of Aisha, he was faced with a quandary, where was the best place to insert the said tradition? He could not place it in the Book of Nikah, after all a Nikah should have taken place to enable this Hadith to go into that chapter, nor was there any other relevant chapter wherein this could be seamlessly inserted without a second thought. Having searched everywhere, he found the perfect place, the Book of Divorce wherein the Prophet (s) was able to express the objective of Aisha, namely the Prophet’s failed pursuit of love, coupled with the protection of his exalted status. If only Imam Bukhari had the same level of love and admiration for the Prophet (s) that he possessed for Aisha.
Aisha informs us that when the Jauniyya was brought to the Prophet (s) and he approached her, she said: “I seek refuge with Allah from you.” To which he said: “You have sought refuge with The Great; return to your family.”
The Sahabi Abu Usaid informs us that he accompanied the Prophet (s) to the garden of Ash-Shaut. As they waited between two walls the Prophet (s) approached the Jauniyya with a marriage proposal, she made a blatant riposte stating that there was class difference and thereafter the Prophet (s) sought to placate her by seeking to pat her that she took offense to. This is the tale of a failed love presented by Aisha and Abu Usaid. Let us now ask some questions:
● Why were these Hadith placed in the chapter of divorce?
● Did the Prophet (s) divorce the Jauniyya female?
● Is this lady counted in the list of the wives of the Prophet (s), and if she is why?
● If she is, then where is this divorce that Aisha alludes to?
● If he divorced her, when did the Nikah occur?
● If there was a Nikah where did it occur?
● If a Nikah had taken place why did the Prophet (s) arrange a meeting in the garden of Ash-Shaut?
● Did any other wife of the Prophet (s) have the fortune of being accompanied by the Prophet (s) to the garden of Ash-Shaut?
● If a Nikah had taken place, had the consent of this Jauniyya lady been sought?
● If she had consented to this marriage why was she seeking protection from Allah (swt) when the Prophet (s) approached her?
● If (as is evident) she had not given her consent, is such a marriage valid under Sharia?
● Where was this female acquired from?
● Who brought her?
● If she had been brought to the Prophet (s) why did he state “Give me yourself (in marriage) as a gift”
● Why did she describe him as a vulgar man?
● Did she not know the difference between patting with a noble or sinister intention?
● If she did then why did she become fearful and seek the protection from Allah (swt) when the Prophet (s) tried to pat her?
● Why was this lady so fearful of the Prophet (s)?
● Has all of this not been concocted to debase the Prophet (s)?
● Was the Prophet (s) of such low decency that he would seek to meet somebody’s daughter in a garden?
● What does this narration evidence other than the Prophet (s) was a sexual predator? Will a non-Muslim become attracted to Islam and its Prophet (s) when coming across such narrations?
● Should a narrator that describes the Prophet (s) as a vulgar man not become a subject of hatred, rather than respect and reliability?
● How much reliability can one give to Aisha, whose narration not only paints a shameless depiction of the Prophet (s) but is patently false, as it contradicts the second narration wherein it is clear that the lady from Jaun never actually married the Prophet (s), rather she dismissed his proposal deeming him a vulgar man?
● Would any decent man be willing to recite the Shahada of the Prophet (s) having read this shameless narration?
● Do Aisha’s advocates such as Ibn al Hashimi believe that such narrations elevate the excellence of the Prophet (s)?
The bottom line is this, the entire event never took pace. If for argument's sake it did, and the account of Abu Usaid is correct then the relationship never came into fruition, rather it broke down at the proposal stage. This being the case, why is Aisha alleging that the words of Jaun were recited when she was the wife of Rasulullah (s)? Does this not come into direct conflict with the account of Abu Usaid? If so, does it not evidence the fact that she was lying?
We read in Sahih Bukhari Vol. 6, Book 60, Number 378:
Narrated Masruq:
I said to ‘Aisha, “O Mother! Did Prophet Muhammad see his Lord?” Aisha said, “What you have said makes my hair stand on end ! Know that if somebody tells you one of the following three things, he is a liar: Whoever tells you that Muhammad saw his Lord, is a liar.” Then Aisha recited the Verse:
‘No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things.’ (6.103) ‘It is not fitting for a human being that Allah should speak to him except by inspiration or from behind a veil.’ (42.51) ‘Aisha further said, “And whoever tells you that the Prophet knows what is going to happen tomorrow, is a liar.” She then recited:
‘No soul can know what it will earn tomorrow.’ (31.34) She added: “And whoever tell you that he concealed (some of Allah’s orders), is a liar.” Then she recited: ‘O Apostle! Proclaim (the Message) which has been sent down to you from your Lord..’ (5.67) ‘Aisha added. “But the Prophet saw Gabriel in his true form twice.”
Sahih Bukhari Vol. 9, Book 93, Number 477:
Narrated Masruq:
‘Aisha said, “If anyone tells you that Muhammad has seen his Lord, he is a liar, for Allah says: ‘No vision can grasp Him.’ (6.103) And if anyone tells you that Muhammad has seen the Unseen, he is a liar, for Allah says: “None has the knowledge of the Unseen but Allah.”
Sahih Muslim Book 001, Number 337:
It is narrated on the authority of Masruq that he said: I was resting at (the house of) ‘A’isha that she said: O Abu ‘A’isha (kunya of Masruq), there are three things, and he who affirmed even one of them fabricated the greatest lie against Allah. I asked that they were. She said: He who presumed that Muhammad (may peace be upon him) saw his Lord (with his ocular vision) fabricated the greatest lie against Allah. I was reclining but then sat up and said: Mother of the Faithful, wait a bit and do not be in a haste. Has not Allah (Mighty and Majestic) said:” And truly he saw him on the clear horizon” (al-Qur’an, lxxxi. 23) and” he saw Him in another descent” (al-Qur’an, iiii. 13)? She said: I am the first of this Ummah who asked the Messenger of Allah (may peace be upon him) about it, and he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer) ; I saw him descending from the heaven and filling (the space) from the sky to the earth with the greatness of his bodily structure. She said: Have you not heard Allah saying.” Eyes comprehend Him not, but He comprehends (all) vision. and He is Subtle, and All-Aware” (al-Qur’an, v. 104)? (She, i. e. ‘A’isha, further said): Have you not heard that, verily, Allah says:” And it is not vouchsafed to a human being that Allah should speak unto him otherwise than by revelation, or from behind a veil, or that He sendeth a messenger (angel), so that he revealth whatsoever He wills. Verily He is Exalted. Wise” (al. Qur’an, xii. 51) She said: He who presumes that the Messengerof Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says:” O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message” (al-Qur’an, v. 67). She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says” Say thou (Muhammad): None in the heavens and the earth knoweth the unseen save Allah” (al-Qur’an, xxvii 65).
Sahih Muslim Book 001, Number 339:
Masruq reported: I asked ‘A’isha if Muhammad (may peace be upon him) had seen his Lord. She replied: Hallowed be Allah, my hair stood on end when you said this, and he (Masruq) narrated the hadith as narrated above. The hadith reported by Diwud is more complete and longer.
Aisha’s rejecting the notion that the Prophet (s) saw Allah (swt) is based upon her citing a Quranic verse refutes all those traditions that suggest that Allah (swt) is visible. Does this not evidence the belief of Aisha that the eye cannot comprehend Allah(swt)? When the Prophet (s) never saw him, who else can? Contrast this to Sharh Fiqh Akbar, the commentary of Imam Abu Hanifa’s Fiqh Akbar by Mulla Ali Qari, wherein we read as follows on pg. 99 (printed in Quran Muhalla. Karachi):
It has been narrated that Imam Aba Hanifa said: ‘I saw Allah (swt) in my dreams on one hundred occasions. Then he saw it for the 100 times…it has also been narrated that Imam Ahmad said: I saw Allah (swt) in my dreams and said to Him: O Allah how can your servants get closer to you ? He replied: O Ahmad, with my words. I said: with realization or without ? he replied: both with realization or without.
Note how the Sahihayn and Sharh Fiqh Akbar form an integral part of Hanafi Fiqh and cannot be abandoned by the adherents of Imam Numan, as doing so in effect means rejecting the Deen. Tell us Ibn al Hashimi what is a Sunni to do? Should he accept the testimony of two Sunni Madhab Imams that they saw Allah (swt)? If we do this makes Aisha a liar. Or should we accept the insistence of Aisha that vision cannot comprehend Allah (swt), and anyone that says the contrary is a deviant, to the extent that anyone that claims that the Prophet (s) saw Allah (swt) is a liar. If we accept the word of Aisha then two esteemed Sunni Imams of Fiqh become liars.
Now who is telling the truth, the Mother of Faithful of her learned spiritual son?
There are three traditions we will cite.
TRADITION ONE
Firstly, we read in Sahih Bukhari Vol. 5, Book 59, Number 467:
Narrated Masruq: We went to ‘Aisha while Hassan bin Thabit was with her reciting poetry to her from some of his poetic verses, saying “A chaste wise lady about whom nobody can have suspicion. She gets up with an empty stomach because she never eats the flesh of indiscreet (ladies).” ‘Aisha said to him, “But you are not like that.” I said to her, “Why do you grant him admittance, though Allah said:– “and as for him among them, who had the greater share therein, his will be a severe torment.” (24.11)
On that, ‘Aisha said, “And what punishment is more than blinding?” She added, “Hassan used to defend or say poetry on behalf of Allah’s Apostle (against the infidels).”
TRADITION TWO
Sahih Bukhari Vol. 6, Book 60, Number 279:
Narrated Masruq: ‘Aisha said that Hassan bin Thabit came and asked permission to visit her. I said, “How do you permit such a person?” She said, “Hasn’t he received a severely penalty?” (Sufyan, the sub narrator, said: She meant the loss of his sight.) Thereupon Hassan said the following poetic verse:
“A chaste pious woman who arouses no suspicion. She never talks about chaste heedless women behind their backs.’ On that she said, “But you are not so.”
TRADITION THREE
Sahih Bukhari Vol. 6, Book 60, Number 280:
Narrated Masruq:
Hassan came to Aisha and said the following poetic Verse: ‘A chaste pious woman who arouses no suspicion. She never talks against chaste heedless women behind their backs.’ ‘Aisha said, “But you are not,” I said (to ‘Aisha), “Why do you allow such a person to enter upon you after Allah has revealed:
“…and as for him among them who had the greater share therein’?” (24.11)
She said, “What punishment is worse than blindness?” She added, “And he used to defend Allah’s Apostle against the pagans (in his poetry).
Note a clear discrepancy in the accounts here, despite Masruq being a narrator to all three. In Tradition One we see that Masruq enters to find Hasan bin Thabit already there, reciting the poetry. In Tradition Two Masruq visits Aisha, and Hasan bin Thabit then seeks permission to enter.
Then note a discrepancy in the poetry that is being recited. The first tradition has these couplets
“A chaste wise lady about whom nobody can have suspicion. She gets up with an empty stomach because she never eats the flesh of indiscreet (ladies).”
The couplets in Tradition Two and Three are as follows:
“A chaste pious woman who arouses no suspicion. She never talks about chaste heedless women behind their backs.’
The timing of the event and the couplets differ, despite them all reaching us through Aisha and Masruq. Clearly someone is lying here, so who is it?
Sahih Bukhari Vol. 7, Book 62, Number 57:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You were shown to me in a dream. An angel brought you to me, wrapped in a piece of silken cloth, and said to me, ‘This is your wife.’ I removed the piece of cloth from your face, and there you were. I said to myself. ‘If it is from Allah, then it will surely be.’ ”
Sahih Bukhari Book of Dreams Vol. 9, Book 87, Number 139:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You were shown to me twice in (my) dream. Behold, a man was carrying you in a silken piece of cloth and said to me, “She is your wife, so uncover her,’ and behold, it was you. I would then say (to myself), ‘If this is from Allah, then it must happen.’ ”
Sahih Bukhari Book of Dreams Vol. 9, Book 87, Number 140:
Narrated ‘Aisha:
Allah’s Apostle said to me, “You were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘Uncover (her),’ and behold, it was you. I said (to myself), ‘If this is from Allah, then it must happen.’ Then you were shown to me, the angel carrying you in a silken piece of cloth, and I said (to him), ‘Uncover (her), and behold, it was you. I said (to myself), ‘If this is from Allah, then it must happen.’ ”
Sahih Bukhari Vol. 7, Book 62, Number 15:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You have been shown to me twice in (my) dreams. A man was carrying you in a silken cloth and said to me, ‘This is your wife.’ I uncovered it; and behold, it was you. I said to myself, ‘If this dream is from Allah, He will cause it to come true.’ ”
All four traditions have reached us via Aisha who informed her nephew Urwa who informed his son Hisham.
Now note the discrepancies in the dream traditions:
1. Who presented Aisha to the Prophet (s)?
An angel brought you to me, wrapped in a piece of silken cloth. (Vol. 7, Book 62, Number 57 and Book of Dreams Vol. 9, Book 87, Number 140). A man was carrying you in a silken piece of cloth and said to me ( Book of Dreams Vol. 9, Book 87, Number 139 and Vol. 7, Book 62, Number 15).
2. How many dreams did the Prophet see regarding Aisha?
You were shown to me in a dream. (Vol. 7, Book 62, Number 57)You have been shown to me twice in (my) dreams. (Vol. 7, Book 62, Number 15,
Book of Dreams Vol. 9, Book 87, Number 140 and Book of Dreams Vol. 9, Book 87, Number 139).
3. Who uncovered the cloth to reveal Aisha?
The Angel / man uncovered the cloth to show Aisha (Vol. 7, Book 62, Number 57, Book of Dreams Vol. 9, Book 87, Number 139 and Book of Dreams Vol. 9, Book 87, Number 140).The Prophet (s) uncovered the cloth to observe Aisha (Vol. 7, Book 62, Number 15).
4. What did the man delivering Aisha say to the Prophet (s)?
A man was carrying you in a silken cloth and said to me, .’This is your wife.’ I uncovered it; and behold, it was you(Sahih Bukhari Vol. 7, Book 62, Number 15).a man was carrying you in a silken piece of cloth and said to me, “She is your wife, so uncover her,’ (Sahih Bukhari Book of Dreams Vol. 9, Book 87, Number 139).
The fascinating thing is the entire chain for these traditions is identical, so why the additional wording in one tradition?
We appeal to justice! Four narrations, all from the tongue of Aisha through her nephew and his son with blatant contradictions. If polemical writers versed in attacking Christianity were to locate such discrepancies in the Gospels they would automatically argue that the narrators are liars, will they likewise say the same for Aisha?
Sahih Bukhari Volume 7, Book 62, Number 57:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You were shown to me in a dream. An angel brought you to me, wrapped in a piece of silken cloth, and said to me, ‘This is your wife.’ I removed the piece of cloth from your face, and there you were. I said to myself. ‘If it is from Allah, then it will surely be.’ ”
Sahih Bukhari Book of Dreams Volume 9, Book 87, Number 139:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You were shown to me twice in (my) dream. Behold, a man was carrying you in a silken piece of cloth and said to me, “She is your wife, so uncover her,’ and behold, it was you. I would then say (to myself), ‘If this is from Allah, then it must happen.’ ”
Sahih Bukhari Book of Dreams Volume 9, Book 87, Number 140:
Narrated ‘Aisha:
Allah’s Apostle said to me, “You were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘Uncover (her),’ and behold, it was you. I said (to myself), ‘If this is from Allah, then it must happen.’ Then you were shown to me, the angel carrying you in a silken piece of cloth, and I said (to him), ‘Uncover (her), and behold, it was you. I said (to myself), ‘If this is from Allah, then it must happen.’ ”
Sahih Bukhari Volume 7, Book 62, Number 15:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You have been shown to me twice in (my) dreams. A man was carrying you in a silken cloth and said to me, ‘This is your wife.’ I uncovered it; and behold, it was you. I said to myself, ‘If this dream is from Allah, He will cause it to come true.’ ”
All four traditions have reached us via Aisha who informed her nephew Urwa who informed his son Hisham.
Now note the discrepancies in the dream traditions:
The fascinating thing he is the entire chain for these traditions is identical, so why the additional wording in one tradition?
We appeal to justice! Four narrations, all from the tongue of Aisha through her nephew and his son with blatant contradictions. If polemical writers versed in attacking Christianity were to locate such discrepancies in the Gospels they would automatically argue that the narrators are liars, will they likewise say the same for Aisha?
We read in Sahih Bukhari Vol. 5, Book 58, Number 121:
Narrated ‘Aisha:
The day of Bu’ath (i.e. Day of fighting between the two tribes of the Ansar, the Aus and Khazraj) was brought about by Allah for the good of His Apostle so that when Allah’s Apostle reached (Medina), the tribes of Medina had already divided and their chiefs had been killed and wounded. So Allah had brought about the battle for the good of His Apostle in order that they (i.e. the Ansar) might embrace Islam.
Sahih Bukhari Vol. 5, Book 58, Number 267:
Narrated ‘Aisha:
The day of Bu’ath was a day (i.e. battle) which Allah caused to take place just before the mission of His Apostle so that when Allah’s Apostle came to Medina, they (the tribes) had divided (into hostile groups) and their nobles had been killed; and all that facilitated their conversion to Islam.
Sahih Bukhari Vol. 5, Book 58, Number 186:
Narrated ‘Aisha:
Allah caused the day of Buath to take place before Allah’s Apostle was sent (as an Apostle) so that when Allah’s Apostle reached Medina, those people had already divided (in different groups) and their chiefs had been killed or wounded. So Allah made that day precede Allah’s Apostle so that they (i.e. the Ansar) might embrace Islam.
All three traditions from Aisha inform us about the day of Buath. The main objective behind Hadith narrations are to ascertain that uttered by the Prophet (s) that includes his sayings, acts, and approval or disapproval of things.
Now compare this to the three traditions about Buath. The Prophet (s) says nothing about it, nor performs any action in connection with the day of Buath that one can imitate, fact of the matter is Aisha’s knowledge of the day of Buath is that which has reached her through musical lyrics, as we shall expand on later. Suffice it to say the day of Buath has no nexus with the Islamic history. Whilst we have been unable to gauge any facts of the day of Bu’ath from history books, some light is shed by Allamah Shibli Numani in his Siratun Nabi Vol. 1 pg. 231:
“For a considerably long time Aus and Khazrak remain allied and united; but true to the old Arab tradition, they were led at last to bloody battles by tribal feuds and dissensions. The last one known is Arab history as the Battle of Bu’ath was so fiercely fought that each side lost all the warriors of note. The Ansar were now so weak that they sent a deputation to the Quraish to seek their alliance. But Abu Jahl nipped these efforts in the bud”.
Now our confusion is as follows:
● During the battle of Bu’ath were the Khazraj Muslim or non-Muslim?
● Was this battle to assist Islam or to enable tribal superiority?
● If this was an Islamic battle why is it not mentioned in the annals of Islamic history?
● If it was merely for tribal superiority, why was Aisha advocating its importance?
● If the Jews benefited from the outcome of this battle, why was Aisha citing its significance?
● If it benefited the Ansar on what basis did Numani suggest that the Ansar had become weakened?
Now look at the traditions celebrating the said event.
TRADITION ONE
Sahih Bukhari, Vol. 2, Book 15, Number 70:
Narrated Aisha:
Allah’s Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, “Musical instruments of Satan near the Prophet (p.b.u.h)?” Allah’s Apostle (p.b.u.h) turned his face towards him and said, “Leave them.” When Abu Bakr became inattentive, I signaled to those girls to go out and they left. It was the day of ‘Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, “Carry on! O Bani Arfida,” till I got tired. The Prophet (p.b.u.h) asked me, “Are you satisfied (Is that sufficient for you)?” I replied in the affirmative and he told me to leave.
TRADITION TWO
Sahih Bukhari, Vol. 2, Book 15, Number 72:
Narrated Aisha:
Abu Bakr came to my house while two small Ansari girls were singing beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly (sic), “Musical instruments of Satan in the house of Allah’s Apostle !” It happened on the ‘Id day and Allah’s Apostle said, “O Abu Bakr! There is an ‘Id for everyone.
TRADITION THREE
Sahih Bukhari Vol. 2, Book 15, Number 103:
Narrated ‘Urwa on the authority of ‘Aisha:
On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the Prophet uncovered his face and said to Abu Bakr, “Leave them, for these days are the days of ‘Id and the days of Mina.” ‘Aisha further said, “Once the Prophet was screening me and I was watching the display of black slaves in the Mosque and (‘Umar) scolded them. The Prophet said, ‘Leave them. O Bani Arfida! (carry on), you are safe (protected)
TRADITION FOUR
Sahih Bukhari Vol. 4, Book 52, Number 155:
Narrated ‘Aisha:
Allah’s Apostle came to my house while two girls were singing beside me the songs of Bu’ath (a story about the war between the two tribes of the Ansar, i.e. Khazraj and Aus, before Islam.) The Prophet reclined on the bed and turned his face to the other side. Abu Bakr came and scolded me and said protestingly, “Instrument of Satan in the presence of Allah’s Apostle?” Allah’s Apostle turned his face towards him and said, “Leave them.” When Abu Bakr became inattentive, I waved the two girls to go away and they left. It was the day of ‘Id when negroes used to play with leather shields and spears. Either I requested Allah’s Apostle or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he let me stand behind him and my cheek was touching his cheek and he was saying, “Carry on, O Bani Arfida (i.e. negroes)!” When I got tired, he asked me if that was enough. I replied in the affirmative and he told me to leave.
TRADITION FIVE
Sahih Bukhari Vol. 5, Book 58, Number 268:
Narrated Aisha:
That once Abu Bakr came to her on the day of ‘Id-ul-Fitr or ‘Id ul Adha while the Prophet was with her and there were two girl singers with her, singing songs of the Ansar about the day of Buath. Abu Bakr said twice. “Musical instrument of Satan!” But the Prophet said, “Leave them Abu Bakr, for every nation has an ‘Id (i.e. festival) and this day is our ‘Id.”
If we bring together these shameless traditions we see that from
TRADITION ONE
● two girls attend the home of Aisha and sing about the battle of Bu’ath, we know nothing of which tribe they are from
● The Prophet (s) lay down and turned his face to the other side.
● Abu Bakr criticizes Aisha for allowing Satanic instruments into the home of the Prophet (s)
● The Prophet (s) insist they be left alone
● When Abu Bakr becomes distracted Aisha signals them to leave
● We know nothing of what day this was
TRADITION TWO
● They are Ansari girls
● It is the day of Eid
● The Prophet (s) justifies the singing saying Abu Bakr! There is an ‘Id for everyone, no mention of the words ‘Leave them’ from Tradition One.
TRADITION THREE
● No mention of their tribe
● No mention of their singing about the day of Buath unlike Tradition One and Two
● Abu Bakr admonishes the girls (not Aisha as stated in Tradition One)
● The Prophet has his face covered, whilst Tradition One says he turned away
● Abu Bakr scolds the singers but makes no reference to Satanic instruments present in the other two traditions
● The Prophet defends the signing with an addition to Tradition “Leave them, for these days are the days of ‘Id and the days of Mina” no mention of there is an Eid for everyone from Tradition Two.
● In Traditions One and Two, we are told that the girls were singing, and Abu Bakr got angry observing tambourines in the room. In Tradition Three there is no mention of their singing rather their playing the tambourine!
● Tradition One states the Prophet (s) turned his face towards Abu Bakr, whilst Tradition Three says he uncovered his face
Perhaps the contradictions might have been explainable were they from different narrators, how can such notable variations be accepted when they all come from the direct eyewitness testimony of Aisha who informed her nephew Urwa? Note how in the traditions Abu Bakr is angered at the scene that he witnessed before him, girls singing with what he deemed the instruments of Satan. The Prophet (s) seeks to justify the situation by pointing out that it is Eid, can we therefore deduce that partaking in irreligious acts such as playing instruments, and listening to women singing is okay, provided that it is done on Eid? Does the day of Eid give the believer carte blanche authority to act in any way he pleases, due to the festive nature of the day? What portrayal of Muhammad (s) is Aisha seeking to inform her adherents from such shameless narrations? Does the Shariah not prohibit a man from listening to women singing? Does the Shariah not prohibit the use of musical instruments? There is no doubt that it does and we even read in Sunan Ibn Majah Vol. 5 Hadith Number 4020:
Narrated Abu Malik Al-Ashari:
“The Messenger (pbuh) of Allah (SWT) said, “Some people of my Ummah will drink wine, calling it by other than its real name, merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into monkeys and [igs.
How can a Prophet (s) make it clear to his followers that those that listen to musical instruments and lady singers will incur the wrath of Allah (swt) risk such a wrath by partaking in the very act that he (s) has himself stated is haram? If one is left with the choice of either rejecting the testimony of Aisha or safeguarding the purity of Rasulullah (s), we the Shia know which approach we will take. Will Ibn al Hashimi do the same?
Sahih Bukhari Vol. 3, Book 48, Number 814:
Narrated Amra bint ‘Abdur-Rahman:
That ‘Aisha the wife of the Prophet told her uncle that once, while the Prophet was in her house, she heard a man asking Hafsa’s permission to enter her house. ‘Aisha said, “I said, ‘O Allah’s Apostle! I think the man is Hafsa’s foster uncle.’ ” ‘Aisha added, “O Allah’s Apostle! There is a man asking permission to enter your house.” Allah’s Apostle replied, “I think the man is Hafsa’s foster uncle.” ‘Aisha said, “If so-and-so were living (i.e. her foster uncle) would he be allowed to visit me?” Allah’s Apostle said, “Yes, he would, as the foster relations are treated like blood relations (in marital affairs).”
Sahih Bukhari Vol. 4, Book 53, Number 337:
Narrated ‘Amra bint Abdur-Rahman:
‘Aisha, the wife of the Prophet, told her that once Allah’s Apostle was with her and she heard somebody asking permission to enter Hafsa’s house. She said, “O Allah’s Apostle! This man is asking permission to enter your house.” Allah’s Apostle replied, “I think he is so-and-so (meaning the foster uncle of Hafsa). What is rendered illegal because of blood relations, is also rendered illegal because of the corresponding foster-relations.”
Sahih Bukhari Vol. 7, Book 62, Number 36:
Narrated ‘Aisha:
(the wife of the Prophet) that while Allah’s Apostle was with her, she heard a voice of a man asking permission to enter the house of Hafsa. ‘Aisha added: I said, “O Allah’s Apostle! This man is asking permission to enter your house.” The Prophet said, “I think he is so-and-so,” naming the foster-uncle of Hafsa. ‘Aisha said, “If so-and-so,” naming her foster uncle, “were living, could he enter upon me?” The Prophet said, “Yes, for foster suckling relations make all those things unlawful which are unlawful through corresponding birth (blood) relations….”
Notice the discrepancies between the traditions. The chain of transmission in the two traditions is identical. In one Aisha informs Rasulullah (s) that the man wishing to enter is the uncle of Hafsa whilst in the remainder Rasulullah (s) informs Aisha of this fact. If it is suggested they are all different occasions are we going to assume that Aisha highlighted this fact on four different occasions? Was she in some way seeking to embarrass Hafsa? Why? Moreover note how the name of this uncle is covered up in the traditions, he ie ‘so and so’ why is that? Whilst this question is a side issue does the discrepancy not evidence lying on the part of Aisha?
One tradition that Imam Bukhari has narrated at various points in his Sahih is the suggestion that Rasulullah (s) became a victim of black magic. It is interesting that no other person was aware of this supposed fact, save Aisha. If we were to narrate all of these narrations we would detract from the matter at hand, suffice it to say they have reached us through the descendants of Abu Bakr with two particularly notable contradictions:
1. Who was responsible for carrying out black magic on the Prophet (s)? Sahih Bukhari the Book of Medicine Vol. 7, Book 71, Number 660:Hisham-Urwa-Aisha- Labid bin Al-A’sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.Sahih Bukhari, the Book of Medicine Vol. 7, Book 71, Number 661:Hisham-Urwa-Aisha Labid bin A’sam, a Jew from the tribe of Bani Zuraiq.’
2. How did two men notify the Prophet (s) that he (s) had been the victim of black magic? Sahih Bukhari, Vol. 7, Book 71, Number 660:Hisham-Urwa-Aisha The one near my head asked the other. What is wrong with this man?’ The latter replied he is under the effect of magic whilst. Sahih Bukhari Vol. 8, Book 73, Number 89:Hisham-Urwa-Aisha-
The one near my feet, asked the one near my head (pointing at me), ‘What is wrong with this man?’.
We wish to point out that whilst the complete chain of narrators are six, the common link that we have shown is the narrations all come to us via Aisha, Urwa (her nephew) and his son.
Sahih Bukhari Vol. 1, Book 6, Number 293:
Narrated Al-Qasim:
‘Aisha said, “We set out with the sole intention of performing Hajj and when we reached Sarif, (a place six miles from Mecca) I got my menses. Allah’s Apostle came to me while I was weeping. He said ‘What is the matter with you? Have you got your menses?’ I replied, ‘Yes.’ He said, ‘This is a thing which Allah has ordained for the daughters of Adam. So do what all the pilgrims do with the exception of the Taw-af (Circumambulation) round the Kaaba.” ‘Aisha added, “Allah’s Apostle sacrificed cows on behalf of his wives.”
This is the first tradition that opens up the Book of menstruation in Sahih Bukhari.
● Rasulullah (s) only performed one Hajj during his lifetime, now did he not explain what menstruation was until the matter arose on that day?
● Why did he wait until the time of the Hajj to elaborate on the origins of menstruation?
● Had Aisha never asked about this in the past, or had the Prophet (s) never told her?
● If Aisha had never asked the Prophet about this previously, why not?
● If he had not expounded on it, why not?
One thing is clear, a woman in a menstrual state is prohibited from performing the Tawaf around the Kaaba.
Sahih Bukhari Vol. 1, Book 6, Number 325:
Narrated ‘Aisha:
(the wife of the Prophet) I told Allah’s Apostle that Safiya bint Huyai had got her menses. He said, “She will probably delay us. Did she perform Tawaf (Al-Ifada) with you?” We replied, “Yes.” On that the Prophet told her to depart.
The fascinating thing is Rasulullah (s) asks the women “Did she perform Tawaf (Al-Ifada) with you?'' The gender is clearly in the feminine, yet the response does not come from women, the Arabic grammar “Yes” is in the masculine. We are attaching the Arabic text to evidence this fact. One also wonders why the Ahle Hadith Urdu translation of the said tradition states “the women replied ‘Yes’ – when the Arabic text says something different. The fact of the matter is the question addresses women and Aisha’s advocates will simply put this down to an error on the part of Imam Bukhari. This might indeed be the case and the positive response came from the women, the problem is how can Aisha be one of the women that said yes when we know she started menstruating before she got to Mecca, and hence was told by the Prophet (s) that she could not perform the tawaf?
Reply Eleven – Aisha’s narration about the method of Wahy contradicts the Qur’an
We read in Sahih al-Bukhari Vol. 1, Book 1, Hadith 2:
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ أَنَّ الْحَارِثَ بْنَ هِشَامٍ ـ رضى الله عنه ـ سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ يَأْتِيكَ الْوَحْىُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَحْيَانًا يَأْتِينِي مِثْلَ صَلْصَلَةِ الْجَرَسِ ـ وَهُوَ أَشَدُّهُ عَلَىَّ ـ فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِيَ الْمَلَكُ رَجُلاً فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ ". قَالَتْ عَائِشَةُ رضى الله عنها وَلَقَدْ رَأَيْتُهُ يَنْزِلُ عَلَيْهِ الْوَحْىُ فِي الْيَوْمِ الشَّدِيدِ الْبَرْدِ، فَيَفْصِمُ عَنْهُ وَإِنَّ جَبِينَهُ لَيَتَفَصَّدُ عَرَقًا.
Narrated 'Aisha:
(the mother of the faithful believers) Al-Harith bin Hisham asked Allah's Messenger (ﷺ) "O Allah's Messenger (ﷺ)! How is the Divine Inspiration revealed to you?" Allah's Messenger (ﷺ) replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says." 'Aisha added: Verily I saw the Prophet (ﷺ) being inspired divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over).
We also read in Sahih al-Bukhari Volume 4, Book 54, Hadith 438:
حَدَّثَنَا فَرْوَةُ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ الْحَارِثَ بْنَ هِشَامٍ، سَأَلَ النَّبِيَّ صلى الله عليه وسلم كَيْفَ يَأْتِيكَ الْوَحْىُ قَالَ " كُلُّ ذَاكَ يَأْتِي الْمَلَكُ أَحْيَانًا فِي مِثْلِ صَلْصَلَةِ الْجَرَسِ، فَيَفْصِمُ عَنِّي وَقَدْ وَعَيْتُ مَا قَالَ، وَهْوَ أَشَدُّهُ عَلَىَّ، وَيَتَمَثَّلُ لِي الْمَلَكُ أَحْيَانًا رَجُلاً، فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ ".
Narrated Aisha:
Al Harith bin Hisham asked the Prophet, "How does the divine inspiration come to you?" He replied, "In all these ways: The Angel sometimes comes to me with a voice which resembles the sound of a ringing bell, and when this state abandons me, I remember what the Angel has said, and this type of Divine Inspiration is the hardest on me; and sometimes the Angel comes to me in the shape of a man and talks to me, and I understand and remember what he says."
As per both traditions when Rasulullah (s) would receive Revelation as voiced by an Angel its sound resembled to the ringing of a bell, he would find it difficult to bear, to the extent it would make him sweat, even on a cold day. He (s) would not experience such difficulty when an Angel appeared in human form.
This therefore begs the question, when Angels could appear to Rasulullah (s) in human form why didn't Allah swt do that in the first place? Why the need to expose Rasulullah (s) to pain by having the revelation delivered through Angels communicating to him via a bell like noise?
Aisha's narrative runs contrary to the Qur'an wherein Allah (swt) says in Sura Taha Ayah 2:
ما أَنزَلنا عَلَيكَ القُرآنَ لِتَشقىٰ
We did not send down to you the Qurʾān that you should be miserable
Ibn al Hashimi states:
There are even Shia scholars who argue that Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها) attempted to murder the Prophet (صلّى الله عليه وآله وسلّم) himself: “Aisha and Hafsa poisioned the Prophet.” (Jila-ul-Ayoun, Page No. 118) This is voiced by one of the Shia Maraje, namely Mullah Baqir Majlisi: “Aisha and Hafsa tried to martyr Rasulullaah by giving him poison.” (Vol. 2, Hayat-ul-quloob, page #870, Mullah Baqir Majlisi) And again: “…those two female munafiqs (referring to Aisha and Hafsa) agreed to martyr Rasulullah by administering poison to him.” (Hayatul Quloob, page 745, Vol 2, Mullah Baqir Majlisi) Some of the more liberal Shia will deny that Aisha (رضّى الله عنها) poisioned the Prophet (صلّى الله عليه وآله وسلّم), but they will not deem it blasphemous to argue this point; in fact, we noticed an entire thread about this topic on Shia-Chat, where poster after poster was arguing that Aisha (رضّى الله عنها) had attempted to poison the Prophet (صلّى الله عليه وآله وسلّم).
First and foremost if one picks up Hayat al Qulob the first notable thing is the entire book is a collection of materials Majlisi found, none of which have any chain of narration as such we have no means of analyzing the chain to look at the accuracy of such a narration.
Rather than attack the Shia on this issue it really would have been far better for this Nasabi to look closer to home, and in particular see how his most esteemed Hadith scholar recorded the final events of the life of the Prophet (s).
Sahih Bukhari Vol. 2, Book 23, Number 471:
حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي سُلَيْمَانُ، عَنْ هِشَامٍ، وَحَدَّثَنِي مُحَمَّدُ بْنُ حَرْبٍ، حَدَّثَنَا أَبُو مَرْوَانَ، يَحْيَى بْنُ أَبِي زَكَرِيَّاءَ عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ إِنْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم لَيَتَعَذَّرُ فِي مَرَضِهِ " أَيْنَ أَنَا الْيَوْمَ أَيْنَ أَنَا غَدًا " اسْتِبْطَاءً لِيَوْمِ عَائِشَةَ، فَلَمَّا كَانَ يَوْمِي قَبَضَهُ اللَّهُ بَيْنَ سَحْرِي وَنَحْرِي، وَدُفِنَ فِي بَيْتِي.
Narrated ‘Aisha:
During his sickness, Allah’s Apostle was asking repeatedly, “Where am I today? Where will I be tomorrow?” And I was waiting for the day of my turn (impatiently). Then, when my turn came, Allah took his soul away (in my lap) between my chest and arms and he was buried in my house.
Sahih Bukhari Vol. 5, Book 59, Number 713:
وَقَالَ يُونُسُ عَنِ الزُّهْرِيِّ، قَالَ عُرْوَةُ قَالَتْ عَائِشَةُ ـ رضى الله عنها ـ كَانَ النَّبِيُّ صلى الله عليه وسلم يَقُولُ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ " يَا عَائِشَةُ مَا أَزَالُ أَجِدُ أَلَمَ الطَّعَامِ الَّذِي أَكَلْتُ بِخَيْبَرَ، فَهَذَا أَوَانُ وَجَدْتُ انْقِطَاعَ أَبْهَرِي مِنْ ذَلِكَ السَّمِّ ".
Narrated ‘Aisha: The Prophet in his ailment in which he died, used to say, “O ‘Aisha! I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison.”
We read in Sahih Bukhari Vol. 9, Book 83, Number 25:
حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُوسَى بْنُ أَبِي عَائِشَةَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ لَدَدْنَا النَّبِيَّ صلى الله عليه وسلم فِي مَرَضِهِ فَقَالَ " لاَ تَلُدُّونِي ". فَقُلْنَا كَرَاهِيَةُ الْمَرِيضِ لِلدَّوَاءِ. فَلَمَّا أَفَاقَ قَالَ " لاَ يَبْقَى أَحَدٌ مِنْكُمْ إِلاَّ لُدَّ، غَيْرَ الْعَبَّاسِ فَإِنَّهُ لَمْ يَشْهَدْكُمْ ".
Narrated ‘Aisha:
We poured medicine into the mouth of the Prophet during his ailment. He said, “Don’t pour medicine into my mouth.” (We thought he said that) out of the aversion a patient usually has for medicines. When he improved and felt better he said, “There is none of you but will be forced to drink medicine, except Al-’Abbas, for he did not witness your deed.”
In some of the traditions Rasulullah (s) explains that the poison administered by the Jewess at Khaiber had now affected him deeply. In another we are told how he was forced to drink medicine that he resented, despite his protestations those present continued administering it. This act incurs the wrath of the Prophet (s) and he insists that all those present drink what he had been given, save Abbas.
Now our questions are as follows:
● How did the poison administered in Khaibar have its effect on the Prophet (s) 4 years later?
● According to Aisha up until then the Prophet (s) had never complained of any ill effects, so did he remember the poisoning at Khaibar four years later?
● It took effect after four years, when it affected the liver, which part of the body was lying dormant up until then?
● Why is Aisha the only person that has mentioned the poisoning from Khaibar?
● When the medicine was being administered which individuals were in the room?
● Where were the other wives?
● When the Prophet (s) ordered all those in the room to likewise take the medicine was this order implemented or not?
● If it was not implemented, why not?
● If it was implemented, where is the textual evidence?
● Where were the fathers of Aisha and Hafsa at this traumatic time?
Whilst the Prophet (s) being forced to take medicine appears elsewhere in Bukhari, it is interesting to note where he places it in this instance, in the Book of Diyat (Blood Money) , from the chapter:
باب القصاص بين الرجال والنساء في الجراحات
Dr Muhsin Khan has translated this as “al Qisas (law of equality in punishment) in cases of injury among men and women” .
Could Ibn al Hashimi kindly expand on what injuries are being inflicted on the Prophet (s) that caused Imam Bukhari to place this event in a chapter citing the punishment for a mixed gender group that harms somebody? What is the nexus between administering medicine and causing injury to a person? From whom was Qisas being sought?
● Is Imam Bukhari suggesting that a crime was perpetuated against Rasulullah (s) on his deathbed?
● Why is the issue of punishment being discussed here?
● Was Rasuluillah (s) injured through this administering of medication?
If this type of Hadith were to be found under this sub heading in any Shia book the Nawasib would take to the streets to insist that the Shia be excommunicated for this belief alone. We would invite our open minded readers to ask whether the same approach should not be adopted here. Is it not shameful that Imam Bukhari has cast aspersions on Aisha by placing her act of forcing the Prophet (s) to take medicine in a chapter dedicated to the punishment for those that injure another?
![[Ahmad in al-Musnad, Vol 25, pg. 361; Suyuti in Al-Jami` As-Saghir, Vol. 2, pg. 510, Hadith Number 8375]](http://shiapen.com/BlogMedia/musnad-1688463710.png){kind=link}
