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Refuting Shia Allegations Against Wives Of The Prophet (S)

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Slander Against Prophet’s Wives



 



The
Shia scholars slander the Prophet’s wives, Aisha (رضّى
الله عنها
) and Hafsa (رضّى الله عنها).
They do not have a good opinion of Aisha (رضّى الله
عنها
) because she was the
daughter of the first Caliph (Abu Bakr [رضّى الله
عنه
]), and they do not
speak well of Hafsa (رضّى الله عنها) because she was the daughter of the
second Caliph (Umar bin Khattab [رضّى الله عنه]).



The Shia believe that Aisha (رضّى الله عنها)
was a Munafiqh (hypocrite) and Kaffir (disbeliever), and we see this allegation
in the well-known books of the Shia: “Aisha was an
infidel woman (Kaffir).” (Hayat-ul-Quloob, Vol. No. 2, Page No. 726) It
is further stated: “Aisha was a hypocrite (Munafiqh).” (Hayat-ul-Quloob,
Page No. 867) And again: “Aisha and Hafsa were
hypocrite and infidel women.” (Hayat-ul-Quloob, Vol. No. 2, Page No.
900) The famous Ayatollah, Mullah Baqir Majlisi, states: “She [Aisha] was a traitor.” (Mullah Baqir Majlisi,
Tadhkiratul Aimmah, p. 66)



The
Shia argue that whoever denies the Imamah of Ali (رضّى
الله عنه
) is considered a
Kaffir, and they say that Aisha (رضّى الله عنها) is one of the leaders (along with
Muawiyya [رضّى الله عنه]) in the opposition against Ali’s Imamah (رضّى الله عنه).



Let us see what the popular Shia
website, Al-Shia.com, has to say about this:



:”فيمن جحد
إمامة أمير المؤمنين والائمة من بعده عليهم السلام بمنزلة
( 6 ) من جحد نبوة الانبياء عليهم السلام
. واعتقادنا


فيمن أقر بأمير المؤمنين وأنكر واحدا من بعده من الائمة
عليهم السلام أنه بمنزلة من آمن بجميع الانبياء ثم أنكر بنبوة محمد صلى الله عليه
وآله



Source: http://www.al-shia.com/html/ara/books/behar/behar27/a7.html



Translation:
Al-Saduk says, “Our belief is that the one who rejects
the Imaamat of Ameer ul Mu’mineen [Ali] and the Aimmah after him, has the same
position like the one who rejects the Prophethood of the Prophets.”



.



Further,
he states: “And our belief is that the one who accepts
Ameer ul Mu’mineen but rejects a single Imaam after him, has the same position
like the one who believes in all the Prophets and then rejects the Prophethood
of Muhammad (saws).”



.



Sheykh
Mufid declared:



اتفقت الامامية على أن من أنكر إمامة أحد من الائمة وجحد ما
أوجبه الله تعالى له من فرض الطاعة فهو كافر ضال مستحق للخلود في النار



Source: http://www.al-shia.com/html/ara/books/behar/behar23/a39.html



Translation:
“The Imamiyya is in agreement that the one who rejects
the Imaamat of one Imaam and rejects the obedience to them which Allah (t)
ordered is a misguided Kaffir deserving to remain in Hell-Fire forever.”



.



Hence,
there should be no confusion on this matter that the Shia believe Aisha (رضّى الله عنها)
is a disbeliever (Kaffir) destined for Hell-Fire. In fact, the 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:

“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, 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.



.



Oftentimes
one will find Shias who use Taqiyyah (deception to protect one’s religion) when
they debate with the Ahlus Sunnah, and they claim that they don’t say that
Aisha (رضّى الله عنها) is a Kaffir. How is this possible when Aisha (رضّى الله عنها)
supposedly fought against the so-called Infallible Imam of the Shia? Not only
this, but Aisha (رضّى الله عنها) was the sole reason that the Ahlus Sunnah
believe Abu Bakr (رضّى الله عنه) to be the first Caliph and not Ali (رضّى الله عنه).
To the Shia, Aisha (رضّى الله عنها) thus represents the leader of the enemies
of Ali (رضّى الله عنه), a chronic liar and fabricator of Hadith.



Let us now examine what Al-Tijani (a
popular Shia scholar) said about Aisha: “…she [Aisha]
tried hard to support her father, even by fabricating sayings [Hadith].” (Then
I was Guided, p.141). Here, Al-Tijani is accusing the Prophet’s wife of being a
liar. It is well accepted that fabricating Hadith is Kufr (disbelief) both in
Shia and Sunni schools of thought.



The Shia call Aisha “the horn of
Shaitan” and they claim that the Prophet said this. Al-Tijani alleges in his
book: “Once the Prophet (saw) was giving a speech, and
he pointed towards the house where Aishah was living, then said, ‘There is the
trouble … there is the trouble … there is the trouble … from where the devil’s
horns come out.’” (Then I was Guided, p.119)



The accusations by the Shia scholars do
not stop there. To create a diabolical mystique around Aisha (رضّى الله عنها),
they accuse her of hating to even mention the name of Ali (رضّى الله عنه) and
that she celebrated on the day that Ali (رضّى الله
عنه
) died. Al-Tijani says:
“she [Aisha] did not like mentioning his [Ali’s] name,
and when she learnt of his death she knelt and thanked Allah.” (Then I
was Guided, p.117-118)



The Shia scholars even accuse Aisha (رضّى الله عنها)
of being an accomplice to murder. They say that Aisha (رضّى الله عنها)
advocated the murder of Uthman (رضّى الله عنه), and they quote her as saying “Kill the old fool [uthman].” Not only did she advocate
the murder of Uthman (رضّى الله عنه), but the Shia also say that she then used
the murder of Uthman (رضّى الله عنه) as an excuse to wage war against Ali (رضّى الله عنه)
and kill even more Muslims. Al-Tijani claims: “she
permitted the killing of innocent people and started a war against the
commander of the believers and the Companions who voted for him, and she caused
the deaths of thousands of Muslims, according to the historians. She did all
that because she did not like Ali who advised the Prophet to divorce her.” (Then
I was Guided, p.117) Not only this, but the Shia scholars also add that Aisha (رضّى الله عنها)
was responsible for the murder of Muawiyya (رضّى
الله عنه
).



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).



We hope it is becoming more and more
apparent that the accusations levied at Aisha (رضّى
الله عنها
) seem to stem
more from emotions, rhetoric, and inherent bias rather than reliable and referenced
historical facts. Aisha (رضّى الله عنها) and Hafsa (رضّى
الله عنها
) are portrayed
as being demonically bad people; these being two of the women whom the Prophet
(صلّى الله عليه وآله وسلّم) remained married to and loved for his entire life.



The Shia cleric Mutahhiri was quoted in
the Tehran Times as saying: “Now that we see Ali, and
Ammaar, Uways al-Qarani and others face to face with Aisha and az-Zubayr and
Talhah, we do not feel any hesitation, for we see the second group as people
with the look of criminals, that is, the effects of evil and treachery are
evident on their faces: and when we look at their faces and their treacherous
characters we guess that they are people of the Fire.” (Shia cleric
Mutahhiri, Tehran Times, 25th August, 1982)



This is voiced again in this Shia book: “…Muawiyya and Aisha were worst people of all times.” (Makalmaat-e-husainia,
page #59). And Mullah Baqir Majlisi said: “They [Aisha
and Hafsa] were both hypocrites [Munafiqeen].” (Mullah Baqir Majlisi,
Hayatul Quloob, 2:745)



And there are even Shia scholars who go
to the extreme of saying that Aisha (رضّى الله عنها) and Hafsa (رضّى
الله عنها
) were indecent
women: “Hafsa was an indecent women.” (Tohfa-e-Hanfia
Dar Jawab Tohfa-e-Jaffria, Page No. 123) And: “Aisha
was charged of committing open vulgarity.” (Quran Majeed by Maqbool
Hussain Dehlevi, Page No. 840) Al-Tijani says in his book: “How could Umm al-Mu’mineen Aishah leave her house in which
Allah had ordered her to stay, when the most High said: ‘And stay in your
houses and do not display your finery like the displaying of the ignorance of
yours.’” Is Al-Tijani accusing the Prophet’s own wife of displaying her
finery [i.e. showing her breasts, body, etc] to everyone?



The Shia scholars believe that the Mehdi
will come and exhume the body of Aisha (رضّى الله
عنها
) in order to flog her
for her sins: “When the Twelvth Imam returns, Aisha
will be raised from the dead so as to be whipped as due punishment.” (Al
Shafi, Vol. No. 2, Page No. 108) And: “When the Twelvth
Imam returns, he will bring Aisha to life so as to torment her.” (Haq-ul-Yaqeen,
Page No. 139) As well as: “Imam Mehdi will punish Aisha
with stripes.” (Hayat-ul-Quloob, Vol. No. 2, Page No. 901) Mullah Baqir
Majlisi says: “When Imam Mahdi arrives, Aisha will be
resurrected so that she may be given a prescribed punishment and that Fatima be
vindicated.” (Mullah Baqir Majlisi, Haqqul Yaqeen, p. 347)



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
).



The entire faith of Shi’ism is based
upon calling Aisha (رضّى الله عنها) a liar and a fabricator of Hadith. To the
Shia, Aisha (رضّى الله عنها) is the chief rejector of the Imamah of
Ali (رضّى الله عنه), because of whom the entire Ahlus Sunnah wal Jama’ah
supposedly abandoned the Imamah of Ali (رضّى الله
عنه
). We wonder why then
the Shia scholars say that they are the “followers of Ahlel Bayt” since Aisha (رضّى الله عنها)
and her co-wives are the Ahlel Bayt! Allah Himself addresses them in the Quran
as such.



The Quran specifically refers to the
wives of the Prophet (صلّى الله عليه وآله وسلّم) as Ahlel Bayt in the following verse:



“O wives of the Prophet! You
are not like any other of the women; If you will be on your guard, then be not
soft in your speech, lest he in whose heart is a disease yearn; and speak a
good word. And stay quietly in your houses, and make not a dazzling display,
like that of the former Times of Ignorance; and establish regular Prayer, and
give regular Charity; and obey Allah and His Messenger. And Allah only wishes
to remove all abomination from you, you Ahlel Bayt (People of the House),
and to make you pure and spotless.” (Quran, 33:32-33)



The transliteration reads: “Ya nisa al-nabiyi lastuna
kahadin mina alnisa-i ini itaqaytuna fala takhdaAAna bialqawli fayatmaAAa
allathee fee qalbihi maradun waqulna qawlan maAAroofan Waqarna fee buyootikunna
wala tabarrajna tabarruja aljahiliyyati al-oola waaqimna alssalata waateena
alzzakata waatiAAna Allaha warasoolahu innama yureedu Allahu liyuthhiba
AAankumu alrrijsa Ahlul Bayt-i wayutahhirakum tatheeran” (Quran,
33:32-33)



We ask Allah to shower His infinite
blessings upon Aisha (رضّى الله عنها) and Hafsa (رضّى
الله عنها
), the Mothers of
the Believers, and to protect them from the slander of the Nasibis who, while
proclaiming what has been mentioned above, can not possibly claim to love the
Ahlel Bayt of Muhammad (صلّى الله عليه وآله وسلّم) despite whatever they claim of the Ahlel
Bayt of Ali (رضّى الله عنه). In future articles, we shall Insha-Allah refute this
malicious slander against our beloved Mothers, Aisha (رضّى الله عنها)
and Hafsa (رضّى الله عنها).



 

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Mothers of the Believers



 



The
Quran bestows the title of “Mother of the Believers” (Umm Al Mumineen) to Aisha
(رضّى الله عنها), Hafsa (رضّى الله عنها), and the rest of the Prophet’s wives:



“The Prophet is closer to the
believers than their ownselves, and his wives are their mothers.” (Quran, 33:6)



Therefore, anyone who declares “baraa”
(disassociation) from Aisha (رضّى الله عنها) and says that she is not his mother, such
a person is not a believer. In order to be a believer, a Muslim must accept all
of the Prophet’s wives as his mothers as decreed in the quoted verse. He must
treat Aisha (رضّى الله عنها) with the same respect that he treats his
own mother with. Let us see what the Quran says about respecting one’s parents:



“Your Lord has decreed that
you worship none but Him, and that you be kind to parents. Whether one or both
of them attain old age in your life, say not to them a word of contempt, nor
repel them, but address them in terms of honor.
And out of kindness, lower
to them the wing of humility, and say: ‘My Lord! bestow on them Your Mercy…’” (Quran,
17:23-24).



Allah says again: “And (there is one) who says to his parents ‘oof’ ! …for they
are those in loss!” (Quran, 46:17-18)



If Aisha (رضّى
الله عنها
) is the mother
of the believers, then the people who slander her, insult her, and criticize
her are not believers. We wonder what will be the fate of those who speak of
Aisha (رضّى الله عنها) with contempt, who repel Aisha (رضّى
الله عنها
), disassociate
themselves from her [i.e. “baraa”], and call her an enemy of Islam? How can the
mother of Muslims, as declared by Allah, be an enemy of the Muslims?



Why would Allah bestow this honor upon
Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها) if they were the enemies of the Muslims?
Surely then Allah would have addressed them with the title of Umm Al Nasibioon
(Mother of the Nasibis). Why would Allah try to confuse the believers by
complimenting a supposed enemy of Islam? Was Allah trying to fool us? In
another verse in the Quran, Allah addresses the Prophet’s wives (رضّى الله عنهم)
as “Ahlel Bayt”:



“O wives of the Prophet! You
are not like any other of the women; If you will be on your guard, then be not
soft in your speech, lest he in whose heart is a disease yearn; and speak a
good word. And stay quietly in your houses, and make not a dazzling display,
like that of the former Times of Ignorance; and establish regular Prayer, and
give regular Charity; and obey Allah and His Messenger. And Allah only wishes
to remove all abomination from you, you Ahlel Bayt (People of the House),
and to make you pure and spotless.” (Quran, 33:32-33)



Allah bestowed upon Aisha (رضّى الله عنها)
and Hafsa (رضّى الله عنها) the special honor of being addressed in the Quran as both
Ahlel Bayt and Umm Al Mumineen, a position of double respect not given to
anyone else other than the Prophet’s wives (رضّى
الله عنهم
). This is
something for our Shia brothers to reflect upon. Do they really feel
comfortable criticizing people who have been elevated to such a high status by
Allah in the Quran? Can any Shia claim to be mentioned in the Quran in such a
manner? No mainstream Muslim is mentioned in the Quran like this either. Based
on this, everyone alive today should know their place in this world as inferior
to the Prophet’s wives; and inferior people should not criticize those higher
in rank than them (i.e. higher in the ranks of Allah). We ask: are any of the
contemporary Shia Ayatollahs mentioned in the Quran and bestowed an honor like
the Prophet’s wives? The answer is a resounding no: none of them are mentioned
in the Quran, and so it is up to the Shia wether or not he chooses to follow those
honored in the Quran (i.e. the Prophet’s wives) or those who malign those
honored in the Quran.



Would our Shia brothers enjoy it if
their local Ayatollahs delivered sermons denouncing their biological mothers?
Would our Shia brothers enjoy it if Al-Islam.org or other Shia websites
broadcasted slander against their biological mothers like they dedicate page
after page denouncing Aisha (رضّى الله عنها)? Al-Islam.org has a whole page dedicated
to the charge that Aisha (رضّى الله عنها) was a jealous woman. Answering-Ansar has
a page dedicated on their site to condemning the Prophet’s wife. Would
believers find it acceptable and within religious protocolto insult their own
biological mothers? Yet, an insult against Aisha (رضّى
الله عنها
) is a personal
insult to all the believers. Recently, the Muslims rallied against the Denmark
newspaper which insulted the Prophet (صلّى الله
عليه وآله وسلّم
); should
we not also rally against the forces that insult his wives and the Mothers of
all the Believers?



Should we not heed the word of Allah and
lower the wing of humility to Aisha (رضّى الله عنها), the Mother of the Believers? Should we
not, in fact, pray for her and the rest of the Prophet’s wives as mentioned in
the Quran: “My Lord! bestow on them Your Mercy…” (Quran,
17:23-24)



 

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Shia Du’a (Saname
Quraish) Curses Two of Prophet’s Wives



 



How
is it that Shia missionaries can do Taqiyyah and deny that they hate the
Prophet’s wives, when they have authentic du’as which condemn Aisha (رضّى الله عنها)
and Hafsa (رضّى الله عنها), ask Allah to curse them, and to beat them. This is the depths
of their hatred for the Prophetic Household, the Ummahatul Mu’mineen (Mothers
of the Believers), and the Prophet’s lovers.



A very famous Shia du’a called “Saname
Quraish” condemns Abu Bakr (رضّى الله عنه) and Umar bin Khattab (رضّى الله عنه),
as well as their two daughters: Aisha bint Abu Bakr (رضّى الله عنها)
and Hafsa bint Umar bin Khattab (رضّى الله عنها), the two lovely wives of the Prophet (صلّى الله عليه وآله وسلّم). In this du’a, Abu Bakr (رضّى الله
عنه
) and Umar (رضّى الله عنه)
are referred to as the “two idols of Quraish.” And their daughters are
condemned alongside them. We do not know how the Shia can look us in the face
and say that they don’t hate the Prophet’s wives.



That du’a is available on the following
Shia site: http://www.duas.org/alaviya/dua-120.htm



Duas.org says



“In
the name of Allah the Beneficent the Merciful.



O
Allah! Curse the two idols of Quraish [Abu Bakr and Umar]…and their two
daughters [Aisha and Hafsa]. Rebuke them, they have consumed Your sustenance
and have denied Your obligations. Both have discarded Your commands, have
rejected Your revelation, have disobeyed Your Prophet, have destroyed Your
religion, have distorted Your book, have made Your laws ineffective, have
declared Your obligatory actions as incorrect, have disbelieved in Your signs,
have oppressed Your friends, have loved Your enemies, have spread corruption
among Your people, [and] have made Your world incur losses.



O
Allah! Send Your curses on them and their helpers as they have ruined the house
of Your prophet, have dug the door of his house, broken the roof, have brought
down the walls, have made the skies [into] the ground, have destroyed its
inhabitants, have killed their supporters, have put to death their children,
have deserted his pulpit…



O
Allah, send Your chastisement on them to the extent of the [combined] sins of
every disobedient person.



…and
to the number of pious people whom they have troubled, and whom they have
driven out of their cities and [thereby] helped the disbelievers, and the Imam
on whom they were cruel…



…and
[they] have changed the obligatory laws, and have destroyed the practise of the
Holy Prophet.



…and
whatever evils they have concealed, the blood which they have shed…



[They]
have changed the goodness and have altered the commands, have created
disbelief…



…the
lie for which they have cheated, the inheritance which they have plundered…



…[they
have] stopped the booties from [being given to] them, and [they] have consumed
the prohibited wealth, and that ‘Khums’ (the fifth part) which they considered
as permitted for them, and that evil whose foundation was put, and that cruelty
which they made common, that oppression which they spread, those promises which
they dishonored, those covenants which they broke, those lawful things which
they termed as unlawful, and those unlawful things which they termed as lawful,
that hypocrisy which they have concealed in their hearts…



…and
to the amount of treachery which they bore in their hearts, and those stomachs
which they have split open…and that door which they broke-open, and those
gatherings which they dispersed and those degraded people whom they gave honor
to, and those honorable people whom they insulted, and by the number of rights
which they have usurped…



…and
the order of the Imam which they opposed, bestow Your wrath on them to the
extent of their atrocities!



O
Allah! Your curses on them to the extent of alteration in the Quran and the covering
of truth, rendering the will worthless, and breaking the promises, and
declaring all the claims as void, refusing all allegiances, presenting excuses,
introducing breach of trust…Bestow Your curses on them!



O
Allah curse those two, secretly and openly, with such a beating which is
forever continuous, nonstop and innumberable. Such a whipping which commences
in the morning but does not end at night.*



Such
a beating should be on those tyrants, and their helpers, their assistance,
their friends and their lovers, those attracted to them and those who
acknowledge their deeds, those who present proof for them, and those who follow
their words, and those who approve their actions.



(Then
recite four times).



O
Allah! Send such a harsh chastisement upon them that the dwellers of Hell start
screaming. O Lord of the Universe, accept this prayer from me.



 

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The Wives of Prophet Nuh
(عليه السلام)
and Prophet Lut (عليه السلام)



 



The
Quran emphatically declares that the pure should only marry the pure. Allah (عز و جل)
commands:



“Marry those among you who are
single and the righteous ones among yourselves, male or female.” (Quran, 24:32)



Allah (عز و
جل
) further declares:



“Impure women are for impure
men and impure men are for impure women. Pure women are for pure men and pure
men are for pure women.” (Quran,
24:26)



The Ahlus Sunnah uses this as proof that
Aisha (رضّى الله عنها) must be pure, since the Prophet (صلّى
الله عليه وآله وسلّم
)
married her. The Prophet (صلّى الله عليه وآله وسلّم), after all, would not knowingly violate
the Quran and marry someone who is impure. Since the Prophet (صلّى الله عليه وآله وسلّم) was pure, he must only marry the pure.



The Shia revile Aisha (رضّى الله عنها),
so to counter this argument, the Shia bring up the wives of Prophet Nuh (عليه السلام)
and Prophet Lut (عليه السلام). Both of these women were married to pure
Prophets, and yet they themselves were impure and will burn in Hell-Fire,
according to the following verse in the Quran:



“Allah has made an example for
those who are an unbelieving people: the wife of Nuh and the wife of Lut. They
were married to two of Our servants who were believers, but they betrayed them
and were not helped at all against Allah. They were told: ‘Enter the Fire along
with all who enter it.’” (Quran,
Surat at-Tahrim: 10)



However, it seems that this argument is
inconsistent and we hope to, Insha-Allah, show that if anything, the fact that
these two Prophets had sinful wives is only a testament against Shi’ism, since
it creates a logical inconsistency in the Shia theology (which we shall examine
in this article).



The Quran clearly says that a pure man
should not marry an impure woman. In fact, Ayatollah Khomeini said: “It is
forbidden in Islam to marry the Fasiqoon (sinners).” So the obvious question
is: why did Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام) do
so?



The Ahlus Sunnah has a simple answer to
this question: Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام) did
not know about their wives’ sinfulness at the time that they were getting
married. Hence, they did not violate Allah’s commands willfully. They did not
marry sinful women intentionally. Had the two known that their wives would be
Kufaar (disbelievers), it is likely that they would never have married them in
the first place. But only Allah knows Al-Ghaib (the Unseen), and only Allah (عز و جل)
knew their eventual destination of Hell-Fire.



To this, a Shia might respond that
perhaps Prophet Muhammad (صلّى الله عليه وآله وسلّم) likewise married Aisha (رضّى الله عنها)
without knowing her true nature. Perhaps he too married an impure person without
knowing. However, here a problem arises within Shia theological beliefs. The
Shia adamantly believe that the Prophet (صلّى الله
عليه وآله وسلّم
) and the
Imams know the Al-Ghaib (the Unseen); they have knowledge of everything in the
heavens and the earth. So it is not possible for the Prophet (صلّى الله عليه وآله وسلّم) not to know the nature of Aisha (رضّى
الله عنها
) since–according
to the Shia–he must know everything.



Al-Islam.org says



“Imam
Ali said: “I swear by God Who holds my soul in His hand that I know all that
the Prophet knew, and that I know all of the past and all of the future, up
until the Day of Resurrection.”



source: http://al-Islam.org/leadership/



According to Al-Kafi, the most reliable
of the four Shia books of Hadith, the Imams could supposedly tell who is going
to Paradise and who is going to Hell-Fire merely by listening to a person’s
voice:



“By listening to the voice of a person,
the Imams can tell if the person was destined to go to hell or to heaven; they
would thus answer his questions accordingly.” (Usool Al-Kafi, p. 185)



Hence, the Shia cannot make the claim
that the Prophet (صلّى الله عليه وآله وسلّم) did not know the nature of Aisha (رضّى الله عنها)
when he married her. If Aisha (رضّى الله عنها) was impure and sinful, then the Prophet (صلّى الله عليه وآله وسلّم) knew it (according to the Shia belief). If the Prophet (صلّى الله عليه وآله وسلّم) then knowingly married an impure and sinful person,
then the Prophet (صلّى الله عليه وآله وسلّم) was violating multiple verses in the
Quran which forbid this.



There is no way around this for the
Shia. The fact of the matter is that the Shia have no way that they can
rationalize the manner in which these two Prophets married sinful women.
According to the Shia belief, the Prophets knew the character and destination
of these women. It is simply an inconsistency in the Shia belief: were not the
two Prophets being sinful by intentionally marrying sinful women?



The Ahlus Sunnah, on the other hand,
does not have any inconsistencies in its belief. We believe that the Quran
commands the Muslim men only to marry pure women. Prophet Nuh (عليه السلام)
and Prophet Lut (عليه السلام) did not know the nature of their wives
when they married them, and hence no blame can be placed on the shoulders of
these men. Furthermore, the commandments in the Quran in regards to marrying
the pure were commandments given to this Ummah, not necessarily the
Ummah of Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام). The
Shariah of these previous Prophets may have differed from the Shariah of
Prophet Muhammad (صلّى الله عليه وآله وسلّم). It is known, for example, that other
Prophets were allowed to marry more than four wives. So we cannot say anything
about Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام); what
we do know is that this Ummah–including our Prophet Muhammad (صلّى الله عليه وآله وسلّم)–was forbidden to knowingly marry impure women.



In regards to Prophet Muhammad (صلّى الله عليه وآله وسلّم), he never divorced Aisha (رضّى
الله عنها
). This is
acknowledged by the Shia. If the Prophet (صلّى الله
عليه وآله وسلّم
) ever knew
that Aisha (رضّى الله عنها) was a Kaffir, then it would have been sinful for him not to
divorce her, since it is Haram to be married to a Kaffir. The Shia books
clearly says that Aisha (رضّى الله عنها) was a Kaffir. Click
here to read “Shia Accuse Aisha (رضّى الله عنها) of
Being a Kaffir.”



The Prophet (صلّى الله عليه وآله وسلّم)
never thought Aisha (رضّى الله عنها) was a Kaffir; otherwise, he would have
divorced her. Since he did not, the only conclusion we can come to is that the
Prophet (صلّى الله عليه وآله وسلّم) did not question the purity of his wife.
If the Prophet (صلّى الله عليه وآله وسلّم) thought Aisha (رضّى الله عنها)
was sinful, impure, and a disbeliever, then he himself would never have married
her, and if he had married her, nothing prevented him from divorcing her! The
Prophet (صلّى الله عليه وآله وسلّم) divorced other women, and yet he remained
married to Aisha (رضّى الله عنها) to the last day.



In conclusion, the Shia cannot bring up
the issue of the wives of Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام) since
they themselves do not have a viable explanation for it, whereas the Ahlus
Sunnah does. The Shia cannot reconcile their belief that the Prophet and Imams
see all of Al-Ghaib and yet they married sinful women, in direct violation of
the Quran’s commandments. The Ahlus Sunnah trusts the opinion of Prophet
Muhammad (صلّى الله عليه وآله وسلّم); if the Quran says to only marry the pure
and the Prophet (صلّى الله عليه وآله وسلّم) marries Aisha (رضّى الله عنها),
then the Ahlus Sunnah will be the last to question her purity. As believers it
should not be our policy to second-guess the Prophet of Islam (صلّى الله عليه وآله وسلّم). The Quran commands the Muslims, including the Prophet (صلّى الله عليه وآله وسلّم), to marry pure women; to say that Aisha (رضّى الله عنها)
was sinful is to say that either the Shia know more than the Prophet (صلّى الله عليه وآله وسلّم) (i.e. the Shia know that Aisha is sinful but the Prophet did
not), or that the Prophet (صلّى الله عليه وآله
وسلّم
) sinned by violating
the Quran and married an impure woman. Neither option is acceptable. The only
acceptable position is to say that the Prophet (صلّى
الله عليه وآله وسلّم
)
married Aisha (رضّى الله عنها) who was a pure woman.

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Grand Ayatollah On Cursing the Prophet’s Wives/Companions and Taqiyyah




 



The
following fatwa is found on the Official Website of Grand Ayatollah Muhammad Shahroudi
(http://www.shahroudi.net/) He is one of
the Maraje’ (top scholars) of the Shia, and he teaches at the Islamic Seminary
at Qum. Not only this, but here he admits that there are authentic Shia Hadith
which prove that the Infallible Imam of the Shia would curse the Prophet’s
wives after each prayer, five times a day. So how can the Shia have the
audacity to dismiss the fact that cursing the Prophet’s wives is a part of
their faith?



Please note how the Grand Ayatollah
allows the cursing but it must be done in such a way as not to reveal the
Taqiyyah that is being done in front of the Sunni masses. Perhaps this will
wake up those Sunnis who are fooled by the Shia lies when they say that they do
not curse the Prophet’s wives or Sahabah. This comes from the mouth of the
Grand Ayatollah himself.



All of the quotes on this page are found
on the following page off of the Grand Ayatollah’s website:



http://www.shahroudi.net/aghayeda/aghayedj1.htm



(scroll down to questions 50 and 51)



 





سؤال 50 : هل يجوز لعن بعض اُمهات المؤمنين
مثل السيدة عائشة لمعصيتها للرسول ولخروجها على إمام زمانها ولإعلانها العداء
لأميرالمؤمنين علي بن أبي طالب
(عليه السلام) سواء بالتصريح بالاسم علناً أو



Question 50: Is it
permissible to curse some of the Mothers of the Believers, such as lady Aisha
for her disobedience of the Prophet, declaring war upon the Imam of her time,
and showing enmity towards Amir al-Mu’minin Ali ibn Abi Talib, either (cursing
her) explicitly with her name or implicitly?



الجواب : يجوز
لعن كلّ من أعلن العداء لأميرالمؤمنين أو الزهراء أو الأئمة
(عليهم
السلام
)فكيف
بمن ظلمهم وحاربهم إلاّ مع خوف تلف النفس وقد ورد أنّ الإمام الصادق
(عليه
السلام
)
كان يلعن ثمانية بعد كلّ صلاته (أربعة
من الرجال وأربعة من النساء
) .



Answer: It is
permissible to curse all those who showed enmity towards Amir al-Mu’minin
(Ali), al-Zahra, or the Imams. And why not after the oppression (they faced)
and the fighting against them? Except (do not curse them) if there is fear of
being harmed. And it is also mentioned that Imam al-Sadiq (a.s.) used to curse
eight (of them) after all his prayers.



 



سؤال 51 : أحببت
السؤال عن مقطع اللعن الوارد في زيارة عاشوراء وأخص بالذكر هنا لعن الأوّل
(أبي
بكر
)
والثاني ( عمر ) والثالث ( عثمان ) هل هو جزء من الزيارة وقد ورد عن المعصوم(عليه
السلام
)
؟ أم أنه
خارج عنها ولم يرد على لسانه
(عليه السلام) ؟
وهل كان الأئمة من آل البيت
(عليهم السلام)يجيزون اللعن الثلاثة ويعتبرونه أمراً
يثاب المرء عليه ؟



Question 51: My Habibi, my
question is regarding the cursing that is found in the Dua’s of the Ziyarat of
Ashura, and I talk in particular about the cursing of: the First (Abu Bakr),
the Second (Umar), the Third (Uthman). Is it part of the Ziyarat and has it
been reported by the Infallible (a.s)? Or has it been rejected? And did the
Imams from Ahl al-Bayt allow the cursing of these three and did they say the
person who does it is rewarded?



الجواب : نعم
اللعن جزء من زيارة عاشوراء ويكرر مئة مرّة وقد صدر اللعن من الأئمة
(عليهم
السلام
)
وليس لعن الظالمين مختصاً بزيارة عاشوراء ، بل
الروايات في ذلك متواترة
. نعم لابدّ أن يكون اللعن غير مناف للتقية.



Answer: Yes, cursing is
permissible in the Ziyarat of Ashura. Repeat it hundreds of times. It has been
reported that the Imams cursed and this was not just the cursing of the
oppressors of Ashura, but repeatedly (others as well). And this is found in a
lot of similar Hadiths. And yes, the cursing must not be done in a matter to
reveal the Taqiyyah.



 

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Grand Ayatollah al-Kho’i Says Wife is Part of a Man’s “Ahl”
 

 



Grand
Ayatollah al-Kho’i, the former leader of the Hawzah of the holy city of Najaf,
wrote in his book “Sirat al-Najat” that the wife is a part of a man’s “Ahl”. It
should be noted that “Sirat al-Najat” is a very famous book which is referenced
on Al-Islam.org many times. Is it not clear from this that the Prophet’s wives
are a part of his “Ahl”?



Does this not expose the hypocrisy of
the Shia leaders when they include their own wives in their Ahl, but they then
rip the Prophet’s wives out of his Ahl? This is indeed indicative of the
two-faced attitude of the Shia Ayatollahs, whereby they will never tolerate a
man insulting their own wives, but they themselves will degrade the Prophet’s
wives! Aisha and Hafsa are a part of the Ahlel Bayt, and the Shia leaders lie
when they claim to be the lovers of Ahlel Bayt when in fact they are the
enemies and revilers of the Prophet’s wives (i.e. his Ahlel Bayt). We kindly
ask the Shia laypersons to disassociate themselves from their leaders and to
instead embrace the true lovers of Ahlel Bayt, i.e. the Ahlus Sunnah.



 



 



Q: There is a command to convey the
Haqq (Truth) to one’s “Ahl” as well as to forbid them from the evil things, so
in this command, who is “Ahl”? And is one’s wife included in this, and is this
command (to convey the truth) applicable to one’s wife?



Answer by al-Ko’i: Yes, the wife is
part of the “Ahl”, and this command is in regards to her too. And Allah knows
best.



(source: Sirat al-Najat, by Grand
Ayatollah al-Kho’i, p.426

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