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Shia Slanders Against Aisha (R) And The Rebuttals

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Al-Ifk: Quran Defends
Aisha (رضّى الله عنها)

 

 



The incident of al-Ifk is narrated in
both Sunni and Shia Tafseer; the incident is also narrated on the popular Shia
website, Al-Islam.org. We shall first re-tell the story of al-Ifk and then
later shall we authenticate it with Shia Tafseer from Al-Islam.org.



Incident of al-Ifk



On the way back to Medina, the Muslim
army stopped for a rest, but then the Prophet (صلّى
الله عليه وآله وسلّم
)
unexpectedly ordered the army to continue the march again. Aisha (رضّى الله عنها)
noticed that her onyx necklace was missing so she retraced her steps to find
it. When she finally found it and returned to the camp, the Muslim army had
already left without her. Her litter was veiled so her absence was not noticed.



Aisha (رضّى
الله عنها
) waited for
someone to notice she was missing and to come back for her. Fortunately, she
did not have to wait long, for a young Muslim man named Safwan (رضّى الله عنه),
who had fallen behind the army after taking a rest, reached the camp during the
night and found her lying fast asleep. Safwan (رضّى
الله عنه
) recognized her
and escorted her back to the Muslim army and the Prophet (صلّى الله عليه وآله وسلّم).



Unfortunately, some hypocrites who had
seen Safwan (رضّى الله عنه) and Aisha (رضّى الله عنها) arrive alone together began to gossip and
spread slanderous lies about them. Eventually the story reached the Prophet (صلّى الله عليه وآله وسلّم) himself and by then the whole community was talking about what
might or might not have happened between the two young Muslims. Naturally, the
believers were certain that nothing bad had happened, but the Munafiqoon
(hypocrites) thought otherwise and were not afraid to insinuate that was the
case, accusing the Prophet’s wife of engaging in an adulterous affair.



Aisha’s Feelings (رضّى الله عنها)
are Hurt



The accusations against Aisha (رضّى الله عنها)
hurt her deeply and she soon fell so sick that she asked the Prophet (صلّى الله عليه وآله وسلّم) if she could return to her parent’s house until the matter was
cleared up. The Prophet (صلّى الله عليه وآله وسلّم) then tried to vindicate Aisha’s honor (رضّى الله عنها)
by calling everyone to the Masjid and publicly defending her reputation, but
the hypocrites who had started the trouble in the first place only made matters
worse, so that arguments broke out all over the Masjid, and people had almost
come to blows over the matter before the Prophet (صلّى
الله عليه وآله وسلّم
)
calmed them down and silenced them. The Prophet (صلّى
الله عليه وآله وسلّم
) said
to Abdullah ibn Ubayy, leader of the Munafiqoon: “O
Muslims, who will deal with a man [i.e. Abdullah ibn Ubayy] who I have heard is
speaking in an offensive manner about my family? By Allah, I know nothing but
good about my family.” [bukhari, Muslim]



Ali (رضّى
الله عنه
) Defends Aisha
(رضّى الله عنها)



The Prophet (صلّى الله عليه وآله وسلّم)
was a person with a lot of Gheerah (protective jealousy) which, according to
the Sunnah, is considered a good quality in Muslim men. So the Prophet (صلّى الله عليه وآله وسلّم) was naturally incensed by the accusations that his wife had
slept with another man. These accusations caused him a great deal of agitation.
The Companions of the Prophet (رضّى الله عنهم) saw how miserable the Prophet (صلّى الله عليه وآله وسلّم) had become over this issue, and so it was that Ali (رضّى الله عنه)
said to him: “O Allah’s Apostle! Allah does not impose
restrictions on you, and there are plenty of women other than her. If however,
you ask her slave girl, she will tell you the truth!” (Bukhari)



The popular Shia author and scholar
Al-Tijani cited this as evidence that Ali (رضّى
الله عنه
) told the Prophet
(صلّى الله عليه وآله وسلّم) to divorce Aisha (رضّى الله عنها). He declares that this is recorded in
Sunni accounts as well and he off-handedly cites the above Hadith from Bukhari
as his “evidence.” This is what we like to call “Half-Hadith-ing” [i.e. using
half of a Hadith to “prove” one’s point]. If we look at the other half of the
Hadith, we see that it negates Al-Tijani’s claim that Ali (رضّى الله عنه)
told the Prophet (صلّى الله عليه وآله وسلّم) to divorce Aisha (رضّى الله عنها).



Al-Tijani



Let us see what Al-Tijani, the popular
Shia scholar and writer, has to say on the issue. Al-Tijani says: “We may ask a few questions about the war of al-Jamal, which
was instigated by Umm al-Mumineen Aishah, who played an important role in
it…how could Aishah allow herself to declare war on the caliph of the Muslims,
Ali Ibn Abi Talib, who was the master of all Muslims? As usual, our scholars,
with some simplicity, answer us that she did not like Imam Ali because he
advised the Messenger of Allah to divorce her in the incident of al-Ifk…” (Then
I was Guided, p. 117)



Ali (رضّى
الله عنه
) did not in any
way advise the Prophet (صلّى الله عليه وآله وسلّم) to divorce Aisha (رضّى الله عنها).
He merely said that the Prophet (صلّى الله عليه
وآله وسلّم
) could since
nobody had greater rights than the Prophet of Allah, but that it would be
better if the Prophet (صلّى الله عليه وآله وسلّم) just asked Aisha’s slave girl, who was
with Aisha (رضّى الله عنها) most of the time, on the matter of Aisha’s innocence. The
slave girl was in the room, and Ali (رضّى الله عنه) meant to say that all the believers knew
Aisha (رضّى الله عنها) was innocent, even a “lowly” slave girl.



In any case, as we shall see soon, if
Ali (رضّى الله عنه) doubted Aisha (رضّى الله عنها) and asked the Prophet (صلّى الله عليه وآله وسلّم) to divorce her in the incident of al-Ifk, then this would mean
that Ali (رضّى الله عنه) was one of the Munafiqoon. Is this what the Shia are accusing
Ali (رضّى الله عنه) of? The Quran itself would declare anyone who doubted Aisha’s
innocence (رضّى الله عنها) to be a Munafiqh. So this is slander against not only the
Prophet’s wife but also against Ali (رضّى الله عنه).



Allah Almighty Defends Aisha (رضّى الله عنها)



It would be none other than Allah
Himself who would declare Aisha’s innocence (رضّى
الله عنها
) and vindicate
her of the slander levied against her. Allah revealed to the Prophet (صلّى الله عليه وآله وسلّم) the following verses, condemning those Munafiqoon who doubted
Aisha’s innocence (رضّى الله عنها) and slandered her honor:



[24:11] “Surely
those who fabricate the lie are a group from among you…Every man will receive
what he has earned for this sin, and whoever had the greater part in it will
have a grievous punishment.”

[24:12] “Why did the men and women believers, when they
heard it, not think good of their own folk and say: ‘This is clearly a lie?’”

[24:13] “Why did they not produce four
witnesses? Since they did not produce witnesses, they are certainly liars in
the sight of Allah.”

[24:14] “If it were not for the grace of Allah,
and His mercy on you in this world and in the next world, an awful doom would
have overtaken you for what you repeated.”

[24:15] “Since you received it with your tongues, and
repeated what you did not know anything about with your mouths, you thought it
was a trifle, but in the sight of Allah it is serious.”

[24:16] “Why, when you heard it, did you not say: ‘It
is not for us to repeat this, Glory be to You (O Allah), this is a serious
slander.’”

[24:17] “Allah warns you to never repeat anything like
this again, if you are indeed believers!”

[24:18] “And Allah makes the signs clear to you; and
Allah is Knowing, Wise.”

[24:19] “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.”

[24:20] “And had it not been for the Grace of Allah and
His Mercy on you, (Allah would have hastened the punishment upon you). And that
Allah is full of kindness, Most Merciful.”

[24:21] “O you who believe! Follow not the footsteps of
Shaitan…”

[24:22] “And…Do you not love that Allah should forgive
you? …”

[24:23] “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.”

[24:24] “On the Day when their tongues, their hands,
and their legs or feet will bear witness against them as to what they used to
do.”

[24:25] “On that Day Allah will pay them the recompense
of their deeds in full, and they will know that Allah, He is the Manifest
Truth.”

[24:26] “Vile women are for vile men, and vile men for
vile women. Good women are for good men, and good men for good women; such are
innocent of that which people say: For them is pardon and a bountiful
provision.”



Shia Tafseer



Sometimes Shia will have a hard time
absorbing these verses, so they will oftentimes try denying that these verses
were revealed in relation to Aisha (رضّى الله عنها). They will even completely deny the
incident of al-Ifk, which is a known historical event recorded in the preserved
annals of history and is even in the authentic Shia books.



To categorically prove that these verses
were revealed in regard to Aisha (رضّى الله عنها) in the incident of al-Ifk, we shall quote
straight from the popular Shia website, Al-Islam.org, which contains the
authentic Shia Tafseer of Pooya/M.A. Ali. This is the most authentic Shia
Tafseer in English, and can be found at the following Shia website:
http://www.al-Islam.org/quran/



The reader can simply use the search
function on the left hand side of the site (http://www.al-Islam.org/quran/) to find the
Shia Tafseer (Pooya/M.A. Ali) of verses 24:11-19. We shall copy and paste what
Al-Islam.org says here:



Al-Islam.org says



“ The
particular incident referred to here occurred on the return from the defensive
expedition of the Bani Mustaliq in 5-6 Hijra. At one of the halts, A-isha, the
Holy Prophet’s wife, withdrew from the camp to cleanse herself in the nearby
desert. There she lost her necklace. As it was dark there she took time to
discover it. In the meantime the march was ordered. As her litter was veiled,
it was not noticed that she was not in it. When she returned to the camp, she
could do nothing but wait. She fell asleep. Next morning she was found by
Safwan who had been left behind to pick up anything inadvertently left behind.
He put her on his camel and brought her, leading the camel on foot. This
episode furnished some malicious enemies of the Holy Prophet, particularly the
hypocrites, with an opportunity to raise a scandalous storm in order to hurt
the feelings of the Holy Prophet. The ringleader among them was the chief of the
Madina hypocrites, Abdullah ibn Ubay. Mistah, her uncle, also helped him. Ibn
Ubay is referred to as the man who took on himself the lead among them to
spread the scandal.



Ali
ibn abi Talib knew that it was an obvious lie (as said in verse 12), concocted
to hurt the Holy Prophet, so he asked Burayrah, the maid of A-isha, to tell the
mischief-makers the truth about her mistress. On Burayrah’s report the scandal
was diffused.



People
may think it is an insignificant matter to speak lightly of something which
damages a person’s character or reputation, but with Allah it is a most serious
matter in all cases…



[Pooya/M.A.
Ali 24:11]



source: http://www.al-Islam.org/quran/



Shia Slander



Allah
Almighty Himself declared Aisha (رضّى الله عنها) innocent and warns everyone not to make
any accusations or slander against Aisha (رضّى الله
عنها
). He says: “Allah warns you to never repeat anything like this again, if
you are indeed believers!” (Quran, 24:17)



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. To the Shia, being a Nasibi (hater of
Ahlel Bayt) is worse than Zinnah and indeed such a person is declared a Kaffir
according to their texts. Therefore, what Aisha (رضّى
الله عنها
) is accused of
is in fact far worse than what the al-Ifk Munafiqoon spoke about. Commiting
Zinnah does not make one a Kaffir, and none of the Munafiqoon during the
incident of al-Ifk ever accused Aisha (رضّى الله
عنها
) of being a Kaffir.



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 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)



If the Shia accuse Aisha (رضّى الله عنها)
of being vile, then they are accusing the Prophet (صلّى
الله عليه وآله وسلّم
) of
being vile. Allah says: “Vile women are for vile men,
and vile men for vile women. Good women are for good men, and good men for good
women; such are innocent of that which people say: For them is pardon and a
bountiful provision.” (Quran, 24:26) This is the absolute verdict on the
character of Aisha (رضّى الله عنها), and stands as a refutation against all
the slander made against her. This verse was revealed in regards to Aisha (رضّى الله عنها)
in the incident of al-Ifk, and this is agreed upon by even the authentic Shia
Tafseer. So we wonder then why the Shia feel comfortable with slandering her
character.



Conclusion



Any unbiased person can see that the
accusations levied against Aisha (رضّى الله عنها) by the Ayatollahs are worse than those
levied against her by the Munafiqoon in the incident of al-Ifk. The latter only
accused Aisha (رضّى الله عنها) of Fisq (i.e. Zinnah is not Kufr), but
the Ayatollahs accuse her of Kufr (i.e. fabricating Hadith is Kufr, and
according to the Shia, so is preventing the Imamah of Ali [رضّى الله عنه]).



No believer should feel comfortable
slandering a woman who was specifically defended in the Quran by Allah
Almighty, a person whom the Quran warns against slandering in the strictest of
tones, declaring those who do so to be unbelievers. During the incident of
al-Ifk, the Prophet (صلّى الله عليه وآله وسلّم) publically denounced the Munafiqoon and
said that he knew nothing bad about his family; so why then do the Shia
scholars insult the Prophetic family by speaking ill of them, even when the
Quran and Hadith both exonerate Aisha (رضّى الله
عنها
)?



 

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First Lady of Islam



 



Introduction



The
Americans bestow respect upon their president, and one way they do this is by
extending this respect to his wife, whom they refer to as the First Lady of
America. Historically, the British have bestowed respect on the wife of their
king. Surely, the respect bestowed upon the Prophet (صلّى الله عليه وآله وسلّم)
by the Muslims should far surpass the respect the Americans give to the
President, or the British have given to the King.



If the Americans have the decency to
respect the First Lady of America, and if the British have the decency to
respect the Queen of England, then surely the Muslims should have the decency
to respect Aisha (رضّى الله عنها), the First Lady of Islam. All government
officials address the First Lady of America with respect; but do we see the
Ayatollahs (the officials of the Shia religion) addressing the First Lady of
Islam with respect? Instead, they call her a Kaffir [the Imam of Kufr], Fasiq,
Munafiqh, Nasibi, and an enemy of Islam.



Insulting or harming the Prophet’s wife
(رضّى الله عنها) is insulting and harming the Prophet (صلّى الله عليه وآله وسلّم)
himself. Even the man with the least amount of chivalry and self-respect would
not allow people to insult his wife, and this includes the Prophet (صلّى الله عليه وآله وسلّم).



Sunni Imam and Shia Ayatollah



There is the story of a Sunni Imam who
gave a speech in front of a Shia Masjid. He began the speech by praising the
Ayatollah of the Shia Masjid and declaring his undying love for him. After
this, the Sunni Imam began insulting the Ayatollah’s wife and declared her to
be a Kaffir, Fasiq, Munafiqh, Nasibi, and an enemy of Islam.



The Ayatollah rushed outside and began
yelling at the Sunni Imam. The Sunni Imam responded, “but I love you, dear
Ayatollah!”



To which the Shia Ayatollah responded
with, “then why do you insult my wife?”



The Sunni Imam calmly replied: “I love
you, but I am against your wife who is an imprudent, inappropriate, and hateful
woman.”



The Shia Ayatollah raised his fist in
the air and said: “By Allah, if you hate my wife, then you hate me! My wife is
my beloved!”



The Sunni Imam said: “She is my enemy.
May Allah curse her!”



The Shia Ayatollah was rightfully
incensed: “By Allah, I cannot stand for such slander. May Allah curse you!
An enemy of my wife is an enemy of me! By Allah, I wish to kill you!”



The Sunni Imam then said: “O Shia, you
reject the love of those who hate your wife. So then, why do you think the
Prophet (صلّى الله عليه وآله وسلّم) will accept your love for him when you
hate his wife and insult her, calling her a Kaffir, Fasiq, Munafiqh, Nasibi,
and an enemy of Islam?”



To this, the Shia Ayatollah was left
speechless.



Indeed, no man allows others to slander
his wife, and the Prophet (صلّى الله عليه وآله
وسلّم
) is the one with the
most Gheerah (protective “jealousy”) in regards to his wives. If the Prophet (صلّى الله عليه وآله وسلّم) heard the things which the Shia say about Aisha (رضّى الله عنها),
no doubt the Prophet (صلّى الله عليه وآله وسلّم) would be furious.



Hurting the feelings of the Prophet’s
wives (رضّى الله عنهم) is hurting the feelings of the Prophet (صلّى الله عليه وآله وسلّم).
In fact, this methdology of targetting the Prophet’s wives (رضّى الله عنهم)
was used by the Munafiqoon (hypocrites) to hurt the Prophet (صلّى الله عليه وآله وسلّم) in the incident of al-Ifk: they insulted Aisha (رضّى الله عنها)
in order to insult the Prophet (صلّى الله عليه وآله
وسلّم
) by extension.



The Quran



The Prophet (صلّى الله عليه وآله وسلّم)
was actually extremely sensitive about his wives, and Allah thus warned the
believers about hurting them. His wives were considered so precious that Allah
instructed the believers to talk to them from behind a screen and He also
forbade anyone from marrying them after the Prophet’s death: “When you ask his wives for something, ask them from behind a
screen. That is purer for your hearts and for their hearts. It is not for you
to cause injury to the Messenger of Allah, or ever marry his wives after him.
To do that would be something dreadful in the sight of Allah.” (Quran
33:53) If the Prophet (صلّى الله عليه وآله وسلّم) was so sensitive about his wives, then we
can only guess at what his response would be towards those Ayatollahs alive
today who malign them.



A rule of thumb in Islam is that we
should treat our brothers like we want ourselves to be treated. Thus, before
anyone insults the Prophet’s wife, one should first allow others to insult
one’s own wife. If he does not allow others to insult his own wife, then we
wonder why he feels so comfortable insulting the wife of the greatest man ever born.



The Quran itself serves as a testament
to the fact that Aisha (رضّى الله عنها) and the rest of the Prophet’s wives are
righteous Muslims. In fact, the Shariah as expounded through the Quran declares
that Muslims are forbidden to marry people who are not righteous. Allah demands
in the Quran: “Marry those among you who are single and
the righteous ones among yourselves, male or female.” (Quran
24:32) This is a command, in the imperative form of Arabic; even the Shia Ulema
forbid their followers from marrying unrighteous women. To say that the Prophet
(صلّى الله عليه وآله وسلّم) would go against his own laws and marry a bad and unrighteous
woman is undoubtedly Kufr! Ayatollah Khomeini said: “It
is forbidden in Islam to marry the Fasiqoon (sinners).” So we ask this
Ayatollah: is he accusing the Prophet (صلّى الله
عليه وآله وسلّم
) of
sinning by marrying one of the Fasiqoon?



Allah further declares: “Bad women are for bad men and bad men are for bad women.
Good women are for good men and good men are for good women.” (Quran,
24:26) So if the Shia Ayatollahs say that Aisha (رضّى
الله عنها
) is bad, then
this means that the Prophet (صلّى الله عليه وآله
وسلّم
) is also bad! The
Prophet (صلّى الله عليه وآله وسلّم) is good, so he can only marry those who
are good. And the most interesting thing about this verse, 24:26, is that it
was revealed in the incident of al-Ifk which was about Aisha (رضّى الله عنها).
Hence, there should be absolutely no confusion on the matter of Aisha’s noble
character (رضّى الله عنها).



The Prophet (صلّى الله عليه وآله وسلّم)
said: “A man may marry [a woman] for four reasons: for
her property, for her rank, for her beauty, or for her religion (and
character). So marry the one who is best in the religion and character and [you
will] prosper, or else you will be a loser.” If the Prophet (صلّى الله عليه وآله وسلّم) did not even fulfill his own advice and if he married a woman
of bad religion and bad character, then by his own words he would be a loser!
We seek Allah’s Mercy from such slander. Surely the Prophet (صلّى الله عليه وآله وسلّم) only married righteous women, and Aisha (رضّى الله عنها)
was righteous.



Allah further says: “They (wives) are like garments for you, and you are like
garments for them.” (Quran, 2:187) In the Tafseer, both Sunni and Shia
Ulema say that this means that husbands should hide the faults of their wives,
and vice/versa. Hence, the Prophet (صلّى الله عليه
وآله وسلّم
) was a covering
for Aisha (رضّى الله عنها), protecting her from slander and insults. Indeed, if the
Prophet (صلّى الله عليه وآله وسلّم) were alive today, he would defend Aisha (رضّى الله عنها)
and refute the malicious lies levied against her. In fact, Allah commands the
Prophet (صلّى الله عليه وآله وسلّم) to be a protector and maintainer of his
wives: “Men are the protectors and maintainers of
women.” (Quran, 3:34)



The Prophet (صلّى الله عليه وآله وسلّم)
loved his wife Aisha (رضّى الله عنها) dearly. How can the Shia deny this when
Allah declares in the Quran: “And of His Signs is this:
He created for you mates from yourself that you might find rest in them, and He
ordained between you love and mercy.” (Quran 30:21) Every Muslim man is
commanded to love his wife, and even the disbelievers love their wives! How can
we face the Islam-haters and defend our Prophet (صلّى
الله عليه وآله وسلّم
) in
front of them if they say that the Prophet (صلّى
الله عليه وآله وسلّم
) did
not even love his own wife? What kind of a man except a cold-blooded wretch
does not love his own wife? By Allah, the Prophet (صلّى
الله عليه وآله وسلّم
)
loved Aisha (رضّى الله عنها), and if he loved her, then we should love
her too.



Aisha (رضّى
الله عنها
) is of the Ahlel
Bayt; she is the First Lady of Islam, the Queen of our hearts, the Mother of
the Believers, and the beloved of Allah’s Beloved.



 

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Aisha (رضّى الله عنها) Didn’t Do Ghusl in Front of Men
 

 



A
common tactic of the Shia is to say that the Ahlus Sunnah says such-and-such
and then they will say “it’s in Sahih Bukhari”, without actually showing us the
entire Hadith in question. One such instance is the Hadith about Bibi Aisha (رضّى الله عنها)
teaching two men how to do Ghusl. The Shia will claim that the Sunnis believe
that Bibi Aisha (رضّى الله عنها) did Ghusl naked in front of two
non-mehrem men.



ShiaChat.com Moderator
“Aliya”
says



“it’s
in the sahih collections of the non-shias that Aisha showed na mahrams how to
do ghusl actually performing it (not just showing via motions while clothed).



[sahih
Bukhari, Volume 1, Book 5, Number 251]





First off, the ShiaChat moderator is
100% incorrect in saying that two non-mehrems approached her. In fact, if we
actually look at the Hadith in Sahih Bukhari, we find that Bibi Aisha was the
sister of one of the men and she was the aunt of the other man! Therefore, they
were not at all non-mehrems.



Let us read the Hadith:



Sahih Bukhari, Volume 1, Book 5, Number
251:

Narrated Abu Salmah:



Aisha’s brother and I went to
Aisha and he asked her about the bath of the Prophet. She brought a pot
containing about a Sa’ of water and took a bath and poured it over her head and
at that time there was a screen between her and us.



The Hadith was narrated by Sayyiduna Abu
Salmah (رضّى الله عنه) who regarded Bibi Aisha (رضّى الله
عنها
) as his aunt by
suckling because Aisha’s sister (Bibi Umm Kulthoom [رضّى الله عنها])
suckled Sayyiduna Abu Salmah (رضّى الله عنه). And the other person was Aisha’s brother
(رضّى الله عنه).



The Shia propagandists will say things
like “why would two men come to a woman to teach them Ghusl?” This is not
strange at all, because they did not just come to any woman, but they come to
their sister and aunt, respectively. And Bibi Aisha (رضّى الله عنها)
was considered a scholar and she taught many Sahabah (Companions), so there is
nothing strange in this.



Therefore, we see that the Hadith in
Bukhari talks innocently about Bibi Aisha (رضّى
الله عنها
) showing her
brother and nephew (رضّى الله عنهم) how to do Ghusl. There is nothing strange
in this. We would like to ask the Shia if they would find it strange if they
read somewhere that Bibi Fatima (رضّى الله عنها) taught her son, Sayyiduna Hasan (رضّى الله عنه),
how to do Ghusl? The answer is certainly “no,” and we would thus like to ask
our Shia brothers to not harbor a different standard for the wife of the
Prophet (صلّى الله عليه وآله وسلّم), Bibia Aisha (رضّى الله عنها).



Allah (عز و
جل
) has already warned the
Muslims of spreading such slander against Bibi Aisha (رضّى الله عنها) in
the Quran and this is the famous incident of Al-Ifq in which–according to both
Sunni and Shia sources–Allah (عز و جل) says about those who slander Bibi Aisha (رضّى الله عنها):
“Allah admonishes you that you should not return to the like of it (slandering
Aisha) ever again if you are believers.” (Quran, 24:17)



To read more about the incident of
Al-Ifk, please go to the following link:

http://www.ahlelbayt.com/articles/ahlel-bayt/ifq



ShiaChat.com Senior Member
“MOHIB E AHLAYBAIT”
says



“Quran
only cleared her of indecency in one specific case.





No, Allah (عز
و جل
) condemned those
people not to slander about Bibi Aisha (رضّى الله
عنها
) in regards to the
incident of Al-Ifk, but also about anything similar to it (i.e. “the like of
it”)! Allah (عز و جل) says about those who slander Bibi Aisha (رضّى الله عنها): “Allah
admonishes you that you should not return to the like of it (slandering Aisha)
ever again if you are believers.” (Quran, 24:17)



The incident of Al-Ifk was one in which
the hypocrites accused the Prophet’s wife (رضّى
الله عنها
) of being
sexually immodest. Surely, if the Shia would like to insinuate that Bibi Aisha
(رضّى الله عنها) was sexually immodest by doing Ghusl in front of a man naked,
then this would be considered “the like of it (slandering Aisha).”



The Shia propagandists will oftentimes
use Taqiyyah to hide their hatred of Bibi Aisha (رضّى
الله عنها
) and they will
sometimes refrain from directly attacking her. Instead, they will use innuendo
and sarcasm to put her down, and this is one instance of it. There should be no
doubt in the minds of the Muslims that Bibi Aisha (رضّى
الله عنها
) was the most
modest of women.



ShiaChat.com Senior Member
“MOHIB E AHLAYBAIT”
says



“one
of the two [possibilities]: compiler of the Hadith or Ayesha are at fault,
either way it proves shia point of view.





Notice how the Shia brother is willing
to accept that Bibi Aisha (رضّى الله عنها) was immodest! And also notice how the
Shia admit that if we could somehow malign Bibi Aisha (رضّى الله عنها)
(in whichever way possible) that would then “prove” the Shia point of view,
meaning quite simply that the Shia point of view is that Bibi Aisha (رضّى الله عنها)
was an indecent woman. This belief is part and parcel with the Shia doctrine.



In any case, ShiaChat has declared that
there are only two possibilities: either Bibi Aisha (رضّى الله عنها)
was sexually immodest or the Hadith is false (in which case the Ahlus Sunnah is
slandering Bibi Aisha [رضّى الله عنها]). However, there is a third possibility:
the Shia propagandists take Hadith dramatically out of context in order to
prove their point.



Let us examine the Hadith which the Shia
point to:



Sahih Bukhari, Volume 1, Book 5, Number
251:

Narrated Abu Salmah:



Aisha’s brother and I went to Aisha and
he asked her about the bath of the Prophet. She brought a pot containing about
a Sa’ of water and took a bath and poured it over her head and at that time
there was a screen between her and us.



The Hadith itself clearly states that
there was a screen between her and the two men! This refers to Purdah which is
very definitive, and in Islam, the Purdah refers to a strict barrier between
male and female. Because the Hadith is so crystal clear on the matter that the
two were separated by a screen, I do not see how the Shia can actually try to
use this Hadith against us!



As any student of the Hadith sciences
knows, most incidents have multiple narrations. Some of these narrations are
abridged and would not make sense without the entire narration. In fact, this
incident mentioned in Sahih Bukhari is also narrated in Sunan Abu Dawood (which
narrates the same incident but goes more in depth). Sunan Abu Dawood states
that Bibi Aisha (رضّى الله عنها) left the room, performed Ghusl behind a
screen, came out, and then verbally told them how to do Ghusl. Therefore, it
seems to be a complete distortion of facts to claim that Bibi Aisha (رضّى الله عنها)
was indeed naked in front of two men.



How many people learned how to do Wudu
and Ghusl from Islamic audio cassettes, videos, and books? It is not imperative
that a physical demonstration be done in order to learn how to do Ghusl. After
Bibi (رضّى الله عنها) had completed her own Ghusl, then she taught her brother and
nephew verbally on the matter of Ghusl.



The Hadith in Al-Bukhari is a summary of
the incident, and the detailed explanation is Sunan Abu Dawood. It is the same
event, and there is 100% concordance between the two Hadith. Both Hadith say
she was behind a screen. Not Bukhari, nor Muslim, nor Abu Dawood, nor any other
scholar has ever said that she wasn’t behind a screen and this is only the imagination
of Shia who watch pornography and do Mutah left and right.



It may be said, however, that the Hadith
doesn’t make sense then if the screen was between the two. Well, there is no
room for interpretation since the Hadith itself says there was a screen between
them! And all of this in the same sentence, so how can the Shia accept part of
the sentence and then ignore the rest of it which says that there was a screen
between her and the two men?



The Shia will ask: if Bibi Aisha (رضّى الله عنها)
was doing a demonstration of Ghusl, what benefit would that have if the
audience it was directed at did not see her?



ShiaChat.com Moderator
“Aliya”
says



“what
would be the point of a demonstration that the audience couldn’t see?





When Bibi Aisha (رضّى الله عنها)
went to perform Ghusl, she never said that this was a demonstration to the men.
Otherwise, as has been stated, there would be no need for a screen. The truth
of the matter is very simple and straightforward. Bibi Aisha’s brother and
nephew (رضّى الله عنهم) wanted to know how to do Ghusl. When they approached Bibi
Aisha (رضّى الله عنها) about this, she said that she was doing Ghusl herself and then
after she did it, then she would teach them how to do it verbally. This view is
strengthened and bolstered by the Hadith itself which categorically states that
there was a screen between them, and the Hadith in Sunan Abu Dawood which tells
us that she left the room to perform Ghusl and only after she came out did she
teach them how to do Ghusl. The fact that it is narrated with such detail in
Sunan Abu Dawood will, Insha-Allah, clear all doubts regarding this matter.



As can be seen, these accusations (both
about the character of Bibi Aisha [رضّى الله عنها] and about the nature of Sahih Bukhari)
are baseless. This current slander of Bibi Aisha (رضّى
الله عنها
) is similar to
the way the Munafiqoon (the Hypocrites) saw Bibi Aisha (رضّى الله عنها)
and another man together in the incident of Al-Ifk, so they automatically tried
interpreting this in the dirtiest way possible. A similar approach is used by
the Shia when they view the Hadith about Bibi Aisha (رضّى الله عنها)
teaching her brother and nephew (رضّى الله عنهم) how to do Ghusl.



 

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Fatwa: Kufr to Slander Bibi Aisha



 



Question:



Could you please answer my question
about Shee‘ah (Shi‘a) Islam? Is it permissible for one to think badly of the
Prophet’s wife ‘Aa’ishah?



Answer by Shaykh Muhammad Saalih
al-Munajjid:



Praise be to Allaah.



…The punishment for apostasy (riddah) is
well-known in Islaamic Sharee’ah. The one who leaves Islaam will be asked to
repent by the Sharee’ah judge in an Islaamic country; if he does not repent and
come back to the true religion, he will be killed as a kaafir and apostate,
because of the command of the Prophet (peace and blessings of Allaah be upon
him): “Whoever changes his religion, kill him.” (Reported by al-Bukhaari,
3017)…



The scholars of Sunni Islam are all
agreed that whoever condemns ‘Aa’ishah for that of which Allaah has stated she
is innocent is a kaafir, because he has rejected Allaah’s statement of her
innocence in Soorat al-Noor.



Imaam Ibn Hazm quoted a report with an
isnad going back to Hishaam ibn ‘Ammaar, who said: “I heard Maalik ibn Anas
say: ‘…whoever curses ‘Aa’ishah should be killed.’ He was asked, ‘Why do you
say that concerning (the one who curses) ‘Aa’ishah?’ He said, ‘Because Allaah
says concerning ‘Aa’ishah, may Allah be pleased with her (interpretation of the
meaning): “Allaah forbids you from it [slander] and warns you not to repeat the
like of it forever, if you are believers.” [al-Noor 24:17]’”



Maalik said: “Whoever accuses her goes
against the Qur’aan, and whoever goes against the Qur’aan should be killed.”



Ibn Hazm said: “This comment of Maalik’s
is correct, and it is complete apostasy to reject Allaah’s words that clearly
state her innocence.”



Abu Bakr ibn al-‘Arabi said: “Because
the people who slandered ‘Aa’ishah accused a pure and innocent person of
immorality, then Allah exonerated her. So everyone who accuses her of that of
which Allah has stated she is innocent is rejecting what Allah says, and
everyone who rejects what Allah says is a kaafir. This is the opinion of
Maalik, and the matter is very clear to those who have insight.”



Al-Qaadi Abu Ya‘laa said: “Whoever
slanders ‘Aa’ishah by accusing her of that of which Allah stated her innocence
is a kaafir, without doubt. More than one imam stated this ijmaa‘ (consensus)
and gave this ruling.”



Ibn Abi Moosaa said: “Whoever accuses
‘Aa’ishah, may Allah be pleased with her, of that of which Allaah stated she
was innocent has left the religion (is no longer a Muslim) and has no right to
marry a Muslim woman.”



Ibn Qudaamah said: “It is a part of the
Sunnah to say ‘May Allah be pleased with her’ after mentioning the wives of the
Prophet (Peace & Blessings of Allaah be upon Him), Mothers of the Believers
who are pure and innocent of any evil. The best of them are Khadeejah bint Khuwaylid
and ‘Aa’ishah al-Siddeeqah bint al-Siddeeq, whose innocence was stated by
Allah; (they are) the wives of the Prophet (Peace & Blessings of Allaah be
upon Him) in this world and the next. Whoever accuses her of that of which
Allah has stated her innocence has rejected the words of Allaah All-Mighty.”



Imam al-Nawawi, may Allaah have mercy on
him, said: “‘Aa’ishah’s innocence of that of which she was accused is stated
definitively in the Qur’aan. If anyone doubts that (may Allah protect us from
such a thing), he becomes a kaafir and an apostate, by the consensus of the
Muslims.”



Ibn al-Qayyim, may Allaah have mercy on
him, said: “The ummah is agreed that whoever slanders her is a kaafir.”



Al-Haafiz ibn Katheer said, in his
Tafseer: ” The scholars, may Allah have mercy on them, all agreed that whoever
accuses or slanders her after the revelation of this aayah is a kaafir, because
he has rejected the Qur’aan.”



Badr al-Deen al-Zirkashi said: “Whoever
slanders her is a kaafir, because the Qur’aan clearly states her innocence.”



The scholars based their ruling on the
one who slanders ‘Aa’ishah on the following evidence:



(1) The evidence that is derived from
the verses in Soorat al-Noor that clearly state her innocence. So whoever
accuses her after Allah has declared her innocent is rejecting the words of
Allah, which is kufr beyond any shadow of a doubt.



(2) Slandering the family of the Prophet
SAWS (peace be upon him) hurts and offends the Prophet himself, and there is no
doubt that whatever hurts and offends the Prophet SAWS (peace be upon him) is
kufr, by consensus (ijmaa‘). Evidence that the slander of his wife hurt and
offended the Prophet (Peace & Blessings of Allaah be upon Him) is seen in
the hadeeth of the slander (al-ifk) reported by al-Bukhaari and Muslim, in which
‘Aa’ishah says: “. . . The Messenger of Allaah (Peace & Blessings of Allaah
be upon Him) stood up on that day and asked who would go and deal with
‘Abdullaah ibn Ubayy. He was on the minbar, and said: ‘O Muslims, who will deal
with a man who I have heard is speaking in an offensive manner about my family?
By Allaah, I know nothing but good about my family.’ . . .” What the Prophet
(Peace & Blessings of Allaah be upon Him) meant was: who will be kind to
me, and excuse me if I go and deal with him myself, and I give him what he
deserves because I have heard that he is speaking in an offensive manner about
my family. This proves that the Prophet (Peace & Blessings of Allaah be
upon Him) was so deeply offended and hurt that he asked people whether they could
deal with this person fairly.



Imaam al-Qurtubi said, in his Tafseer of
the aayah “Allaah forbids you from it [slander] and warns you not to repeat the
like of it forever, if you are believers.” [al-Noor 24:17]”:

“This is concerning ‘Aa’ishah . . . because of the hurt and offence that the
Messenger of Allah (Peace & Blessings of Allaah be upon Him) felt with
regard to his honour and his family. This is kufr on the part of the one who
does it.”



(3) Slandering ‘Aa’ishah implies
insulting the Prophet (Peace & Blessings of Allaah be upon Him), because
Allah, may He be glorified, says (interpretation of the meaning):

“Bad statements are for bad people (or bad women for bad men) and bad people
for bad statements (or bad men for bad women). . . ” [al-Noor 24:26]



Al-Haafiz ibn Katheer, may Allah have
mercy on him, said: “I.e., Allah would not have made ‘Aa’ishah the wife of the
Messenger of Allah (Peace & Blessings of Allaah be upon Him) if she had not
been good, because he is better than any good person. If she had been bad, she
would not have been fit to marry him from a shar‘i point of view, and Allah
would never even have decreed it..”



Finally, let us remember that the most
beloved of all people to him (Peace & Blessings of Allaah be upon Him) was
‘Aa’ishah al-Siddeeqah bint al-Siddeeq, as is proven in the report of ‘Amr ibn
al-‘Aas, who said: “The Messenger of Allaah (Peace & Blessings of Allaah be
upon Him) put me in charge of an army during the ghazwah (campaign) of
al-Salaasil. I came to him and asked him, ‘O Messenger of Allaah, who among the
people is most beloved to you?’ He said, ‘Aa’ishah.’ I asked, ‘Who among men?’
He said, ‘Her father.’ I asked, ‘Then who?’ He said, ‘‘Umar,’ then he mentioned
a number of others.”



So whoever feels hatred towards the beloved
of the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) will
deserved to be despised by him on the Day of Resurrection. And Allaah knows
best.



See ‘Aqeedat Ahl al-Sunnah wa’l-Jamaa‘ah
fi’l-Sahaabah al-Kiraam by Naasir al-Shaykh, 2/781, and I‘tiqaad Ahl al-Sunnah
fi’l-Sahaabah by Muhammad al-Wahaybi, p. 58).



The Shia say:



The verses in Soorat al-Noor apply only
to the specific charges levied against Aa’ishah in the incident of Al-Ifk and
not to any other accusations against her.



Rebuttal:



Allah (عز و
جل
) says: “Allah warns you
to never repeat anything similar to this again, if you are indeed
believers.” [al-Noor 24:17] By the words “anything similar”, we see that it
cannot possibly refer only to the incident of Al-Ifk, but rather it applies to
any similar slander against Aisha (رضّى الله عنها). Indeed, accusing her of fabricating
Hadith, of being one of the Imams of Kufr, and other such things are even more
egregious than Zinnah. Therefore, not only is this slander similar to that of
those who criticized her in the incident of Al-Ifk, but it is in fact a far
more reprehensible thing to utter against her.



More importantly, Allah (عز و جل)
says in the same sequence of verses the following words: “Vile women are for
vile men, and vile men for vile women. Good women are for good men, and good
men for good women; such are innocent of that which people say: For them is
pardon and a bountiful provision.” [soorat al-Noor, 24:26] This is in reference
to Aisha (رضّى الله عنها), meaning Allah (عز و جل) has declared her to be good. Therefore,
anyone who says that Aisha (رضّى الله عنها) is not good is rejecting this verse in
the Quran and whoever rejects a single verse in the Quran is a disbeliever.



 

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Shia site says: Do not name your daughter with the name “Aisha”



 



The
depths of hatred that the Shia Ulema have for the Prophet’s family (i.e. the
way in which they disassociate themselves from his wife Aisha) manifests itself
in the following fatwa passed by the Aalim Network on the very popular Shia
website, Al-Islam.org. The Shia are discouraged by their scholars to name their
daughters by the beautiful name of “Aisha”–such is their hatred for the beloved
of our beloved Prophet.



Al-Islam.org says



“QUESTION:



as
salaam alaikum -



I
have a brief question for you concerning the name A’isha. I am fairly new to
Islam and me and my wife are expecting our first child. At any rate, I was
wondering if such a name would be discouraged within the Shi’a Islamic
community due to the association she had with rebelling against ‘Ali etc. or if
it is a common enough name so as to not have relevence in such matters. Your
advice will be much appreciated.



ANSWER:



Salaamun
‘alaykum,



Due
to her actions against Imam Ali during the times of the Prophet and after his
death (including the famous battle of the Camel), the followers of the ahl
al-bayt are not encouraged to keep her name for their children.



Wasallamu
‘alaykum



source: http://al-Islam.org/organizations/aalimnetwork/msg00711.html



Our Response:



Firstly, we should state that Aisha (رضّى الله عنها)
never rebelled against Ali (رضّى الله عنها) and this is a myth which the Shia
propagandists have repeated so much that the masses just take it as an accepted
fact. Ibn Khaldun said: “(The) more an incident becomes popular the more a
network of unfounded tales and stories is woven around it.” This is the case
with the Battle of the Camel, in which the Shia criminals attacked Aisha’s
caravan and sought to blame her for that, and this tradition of slandering
Aisha (رضّى الله عنها) continues up until this day to the point that even some
lay-person Sunnis erroneously start accepting the Shia version of history in
which Aisha (رضّى الله عنها) rebelled against Ali (رضّى الله عنها).
In fact, this is not the case, and we invite you to read the following article
on the Battle of the Camel: Battle of the Camel



It is only the Shia Ayatollahs who view
Aisha (رضّى الله عنها) as a rebel against Ahlel Bayt and it is for this reason that
they discourage their followers from naming their children with the name of
“Aisha” and it is for this reason that you will never find a Shia who has a
daughter with this name. What is unknown to the Shia masses is that their
Ayatollah’s hatred for Aisha (رضّى الله عنها) and the name “Aisha” is not shared by the
Infallible Imams of the Shia. Indeed, the Shia Ayatollahs have flouted the
Sunnah of the same Imams they claim to follow; whereas the Shia Ayatollahs say
not to name daughters with the name of Aisha, in fact the Infallible Imams of
the Shia very much did name their daughters with that name.



We shall hereby provide purely Shia
sources to confirm the fact that the Infallible Imams of the Shia did in fact
name their daughters with the name of “Aisha”:



1. Aisha bint Musa al-Kadhim:
This was the daughter of the seventh Infallible Imam of the Shia, namely Imam
Musa al-Kadhim. The esteemed Shia scholar, Muhammad Taqi al-Tustari, states in
Tawarikh al-Nabi wa al-Aal [p. 125-126] that Imam Musa al-Kadhim had seventeen
daughters and they were named “Fatima al-Kubra, Fatima
al-Sughra, Ruqayyah, Ruqayyah al-Sughra, Hakima…… Aisha, Zaynad and
Khadijah.” Shaikh Mufid also mentions her in al-Irshad [p.303]. Two
other strong Shia references are Umdat al-Talib of Ibn Anba [p. 266 {footnote}]
and al-Anwar al-Nu`maniyya of Ni`mat Allah al-Jaza’iri [v.1, p.380]. The name
of this daughter is also mentioned in Kashf al-Ghumma of Abu al-Hasan al-Irbili
[v.2, p.90 and 217].



2. Aisha bint Ali al-Rida: This
was the daughter of the eight Infallible Imam of the Shia, namely Imam Ali
al-Rida. The famous Shia Qadi, Ibn al-Khashab, said in Mawalid Ahl al-Bayt: “(Imam) Al-Rida had five sons and one daughter. They were
Muhammad al-Qani, al-Hasan, Jafar, Ibrahim, al-Hussain and the daughter whose name
was Aisha.” This is quoted by Muhammad Taqi al-Tustari in Tawarikh
al-Nabi wa al-Aal [p.128].



3. Aisha bint Ali Zayn al-Abidin: This
was the daughter of the fourth Infallible Imam of the Shia, namely Imam
al-Abidin. This fact is referenced in Kashf al-Ghumma of Abu al-Hasan al-Irbili
[v. 2, p. 334].



4. Aisha bint Jafar as-Sadiq: This
was the daughter of Imam Jafar as-Sadiq, the sixth of the Infallible Imams of
the Shia. This is also recorded in Kashf al-Ghumma of Abu al-Hasan al-Irbili
[v. 2, p. 373]).



5. Aisha bint Ali al-Hadi: This
was the daughter of the tenth Infallible Imam of the Shia, namely Imam Ali
al-Hadi. This is mentioned by Shaikh al-Mufid in al-Irshad [p.334] and also in
Kashf al-Ghumma of Abu al-Hasan al-Iribli [v.2, p.334]



6. Aisha bint Jafar ibn Musa
al-Kadhim:
This was the grand-daughter of the Infallible Imam of the Shia
(i.e. the daughter of the Imam’s son, Jafar ibn Musa). This is stated by Abu
al-Hasan al-Umari in al-Mujdi [p.109].



And there are many more such examples.
The fact of the matter is that none of the eleven Imams of the Shia (the last
one did not exist) ever disassociated themselves from the Prophet’s wives nor
any of the Sahabah. This is a myth propagated by the Shia leaders who are the
haters of Ahlel Bayt and who do not follow the Sunnah of the Imams, which is to
love and adhere to the Prophet’s wives and the Sahabah. The eleven Imams never
hated to name their daughters “Aisha” so why should the Shia Ayatollahs hate to
do that? We ask our dear Shia brothers to turn away from their hateful leaders,
reject the way of Shi’ism, and to instead accept the mainstream Islam which was
practised by all eleven of the Imams.



 

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Sayyida Aisha is Part of Ahlel Bayt
 

 



Question:



(Are) the Ummaahatul Momineen (Mothers of the
Believers) part of Nabi (s)’s Ahlay Bait or not? What (do) the Ulama of Ahle
Sunna wal Jama say about that?



Answer by Shaykh Gibril F Haddad:



Yes, the Mothers of the Believers are definitely
part of the Ahl al- Bayt of the Prophet.



(Source: Sunni Path, http://qa.sunnipath.com/issue_view.asp?HD=7&ID=2773&CATE=1)



Question:



The Ummaahatul Momineen rizwanullah anhunna
ajmaeen are part of Nabi Sallalho Alahi wasslam AhlayBait or not? What the
Ulama of Ahlesunna wal jama say about that?

Answer:



 



Wa `alaykum as-Salam wa rahmatullah:



Yes, the Mothers of the Believers are definitely
part of the Ahl al- Bayt of the Prophet, upon him and them blessings and peace,
as indicated by the sayings of Allah Most High in His Book according to the
understanding of the Ulema of Tafsir.



Regarding the primary evidence of the Book of
Allah addressing the wives of the Prophet (SAWS) (Sura 33) as "Ahl
al-Bayt":



28. O Prophet! Say unto THY WIVES: If ye desire
the world's life and its adornment, come! I will content you and will release
you with a fair release;



29. But if ye desire Allah and His messenger and
the abode of the Hereafter, then lo! Allah hath prepared for the good among you
an immense reward.



30. O ye WIVES OF THE PROPHET! Whosoever of you
committeth manifest lewdness, the punishment for her will be doubled, and that
is easy for Allah.



31. And whosoever of you is submissive unto Allah
and His messenger and doeth right, We shall give her reward twice over, and We
have prepared for her a rich provision.



32. O ye WIVES OF THE PROPHET! Ye are not like
any other women. If ye Keep your duty (to Allah), then be not soft of speech,
lest he in whose heart is a disease aspire (to you), but utter customary
speech.



33. And stay in your [F] houses. Bedizen not yourselves
with the Bedizenment of the Time of ignorance. Be regular in prayer, and pay
the poor due, and obey Allah and His messenger. Allah's wish is but to remove
uncleanness far from you [M/F], O FOLK OF THE HOUSEHOLD, and cleanse you [M/F]
with a thorough cleansing.



34. And bear in mind that which is recited in
your [F] houses of the revelations of Allah and wisdom. Lo! Allah is Subtile,
Aware.



It is clear that a switch from feminine to
masculine with reference to The address to Ahl al-Bayt means



(1) the grammatical value of Ahl is Masculine
and/or



(2) at least one man is included with the
feminine group being addressed. The latter group would thus consist in the
wives of the Prophet (SAWS) *together* with the Mantle (`Itra): `Ali, Fatima,
and their Children.



This is confirmed by the majority of the scholars
of Qur'anic commentary.



In addition, it includes the zak�t-forbidden Muttalibi families
of `Ali, `Aqil, Ja`far, and `Abbas; while Haqqi in Ruh al-Bayan added Salman
al-Farisi according to the explicit hadith "Salmanu minn� Ahl al-Bayt" as a proof
that the freedman is part of a man's household, while Shaykh Muhyi al-Din Ibn
`Arabi in his Futuhat (2:126-127) explained Ahl al-Bayt in the Salman hadith as
referring to each Muslim that acquires the attributes of his Master i.e. the
Prophet (SAWS). The latter sense is confirmed by the narrations stating:
"Do not come to me with your lineages on the Day of Resurrection! My
Family is every Godwary believer" and "Every Prophet has a Family and
carriage; my Family and carriage are the Believer" (�l� wa `iddat�
al-mu'min).



In conclusion, Ahl al-Bayt has many meanings
according to context, and The context of 33:33 is: first the wives of the
Prophet (SAWS), then the Wives together with the noble `Itra, and Allah knows
best.



Al-Razi, al-Tafsir al-Kabir (6:615): "Allah
Most High quit using the feminine pronoun in his address and turned to the
masculine by saying {liyudhhiba `ankum al-rijsa = to remove uncleanness far
from you [masculine plural]}, so as to include both the women of his [i.e. the
Prophet's] house and the men. Explanations have differed concerning the 'Ahl
al-Bayt' but the most appropriate and correct is to say they are his children
and wives; al-Hasan and al-Husayn being among them and `Ali being among them...
due to his cohabitation with the daughter of the Prophet (SAWS) and his close
companionship with the Prophet (SAWS)."



Al-Baghawi, Ma`alim al-Tanzil (2:393): "In
this verse [Hud 73] there is a proof that wives are part of Ahl al-Bayt. ...
(3:428) He means by Ahl al-Bayt [in 33:33] the wives of the Prophet (SAWS)
because they are in his house and this is the narration of Sa`id ibn Jubayr
from Ibn `Abbas."



Al-Baydawi, Anwar al-Tanzil (4:374): "The
Shi`a's claim that verse 33:33 Is specific to Fatima, `Ali, and their two sons
- Allah be well-pleased with them - ... and their adducing it as proof of their
immunity from sin (`ismat) and of the probative character of their consensus,
is weak, Because restricting the meaning to them is not consistent with what
precedes the verse and what follows it. The thread of speech means that they
are part of the Ahl al-Bayt, not that others are not part of it also."



Al-Khazin, Lubab al-Ta'wil fi Ma`ani al-Tanzil
(3:490): "They [Ahl al-Bayt] are the wives of the Prophet (SAWS) because
they are in his house." Then he mentions the other two explanations,
namely, that they are the `Itra or that they are the families of `Ali, `Aqil,
Ja`far, and al-`Abbas.



Al-Nasafi, Madarik al-Tanzil wa Haqa'iq al-Ta'wil
(3:490): "There is in it [verse 33:33] a proof that his wives are part of
the Folk of his Household (min ahli baytihi). He said 'from you [M] (`ankum)'
because what is meant are both the men and women of his family (�l) as indicated by {wa
yutahhirakum tath�ran =
and cleanse you [M/F] with a thorough cleansing} >from the filth of
sins."



Al-Tabari, Tafsir (22:7) [after citing reports
explaining Ahl al-Bayt to mean the `Itra] and al-Wahidi, Asbab al-Nuzul (p. 299
#734): From `Ikrima concerning 33:33: "It is not as they claim, but the
verse was revealed concerning the wives of the Prophet (SAWS)."



Al-Zamakhshari, Tafsir al-Kashshaf (2:212):
"In this [33:33] there is an explicit proof that the wives of the Prophet
- Allah bless and greet him - are among the People of his House (min Ahli
Baytihi)."



Al-Shawkani, Fath al-Qadir (4:278-280) and
al-Mubarakfuri, Tuhfat al-Ahwadhi (9:48-49): "Ibn `Abbas, `Ikrima, `Ata',
al-Kalbi, Muqatil, and Sa`id ibn Jubayr said the wives of the Prophet (SAWS)
are specifically meant [in 33:33], and by house are meant the houses of his
wives as mentioned before in the verses. While Abu Sa`id al-Khudri, Mujahid,
and Qatada - it is also related from al-Kalbi - said that those meant are
specifically `Ali, Fatima, al-Hasan, and al-Husayn. They adduced the fact that
the pronouns are in the masculine, but this was refuted by the fact that the
noun Ahl is masculine and therefore necessitates a masculine gender as in the
verse [Hud 73].... A third group stands midway between the two and includes
both [the wives and the `Itra]... A number of the verifying authorities
consider this the most correct explanation, among them al-Qurtubi, Ibn Kathir,
and others."



Al-Jalalayn: "Ahl al-Bayt [in 33:33] i.e.
the wives of the Prophet (SAWS)."



Al-Sawi, Hashiyat al-Jalalayn: "It was said
the verse [33:33] is comprehensive (`�mma)
to mean the People of his House in the sense of his dwelling and these are his
wives, and the People of his House in the sense of his lineage and these are
his offspring."



Al-Suyuti, al-Durr al-Manthur (6:603): [after
citing the narrations of the `Itra] Ibn Sa`d narrated from `Urwa that he said:
"Ahl al-Bayt [in 33:33] means the wives of the Prophet (SAWS) and it was
revealed in the house of `A'isha."



Ibn al-Jawzi, Zad al-Masir fi `Ilm al-Tafsir
(6:378): "Then He showed their superiority over all women when He said:
{You [feminine] are not like anyone [masculine] of the women} (33:32).
Al-Zajjaj [the philologist] said: 'He did not say, "like any other
woman" in the feminine, because the masculine form denotes a general
exclusion of both male and female [human beings], one and all.'"



Al-Bukhari, Sahih: Hadith from Anas: The Prophet
(SAWS) visited `A'isha and, upon entering her house, said: "As-Sal�mu `alaykum Ahl al-Bayt! wa
rahmatullah." Whereupon she responded: "Wa `alayka as-Salam wa
rahmatullah, how did you find your wives [ahlak]? May Allah bless you."
Then he went around to see all of his wives and said to them exactly what he
had said to `A'isha.



Al-Wahidi, al-Wajiz fi Tafsir al-Kitab al-`Aziz
(2:865): "Ahl al-Bayt [in 33:33] meaning, the wives of the Prophet (SAWS)
and the men [and women] of the People of his House."



Al-Tha`alibi, Jawahir al-Hisan fi Tafsir
al-Qur'an (2:212): "This verse [Hud 73] shows that the wife of a man is
part of the People of his House (min Ahli Baytihi)... and 'the House' in Surat
al-Ahzab [33:33] refers to the dwelling quarters [i.e. of the wives]."



Ibn Kathir, Tafsir (3:532) and al-Wahidi, Asbab
al-Nuzul (p. 299 #733): From Ibn `Abbas: "This verse [33:33] was revealed
concerning the wives of the Prophet (SAWS)."



Ibn Jama`a, Ghurar al-Tibyan fi Ma lam Yusamma fi
al-Qur'an (p. 421 #1201) and al-Suyuti in Mufhamat al-Aqran fi Mubhamat
al-Qur'an: "Ahl al-Bayt in verse 33 are the Prophet and his wives. It was also
said they are `Ali, Fatima, al-Hasan, and al-Husayn, and it was also said they
are those for whom sadaqa is unlawful [i.e. �l
`Aqil, �l `Ali, �l Ja`far, and �l al-`Abbas]."



Al-Zarkashi, al-Burhan fi `Ulum al-Qur'an
(2:197): "The phrasing of the Qur'an [in Surat al-Ahzab] shows that the
wives are meant, that the verses were revealed concerning them, and that it is
impossible to exclude them from the meaning of the verse. However, since others
were to be included with them it was said with the masculine gender: {Allah
desires to remove uncleanness far from you [masculine plural], O Folk of the
Household}. It is then known that this desire comprises all the Folk of the
Household - both male and female - as opposed to His saying {O wives of the
Prophet} and it shows that `Ali and Fatima are more [specifically] deserving of
this description ["Ahl al-Bayt"] than the wives."



Al-Jassas, Ahkam al-Qur'an (4:378-379): "It
[the verse Hud 73] shows that the wives of the Prophet - Allah bless and greet
him - are of the People of his House (min Ahli Baytihi) because the angels
names Ibrahim's wife as being of the People of his House, and so has Allah Most
High said when addressing the wives of the Prophet - Alah bless and greet him -
when He said:... [33:33]. His wives are part of those meant because the
beginning of the address concerns them."



Abu al-Su`ud, Irshad al-`Aql al-Salim ila Mazaya
al-Qur'an al-Karim (7:103):



"This [33:33], as you see, is an explicit
verse and a radiant proof that the wives of the Prophet - Allah bless and greet
him - are among the People of his House (min Ahli Baytihi), ruling once and for
all the invalidity of the opinion of the Shi`is who narrow it to mean only
Fatima, `Ali, and their two sons - Allah be well-pleased with them. As for what
they claim as their proof [hadith of the Mantle], it only shows that they [the
Four] are part of Ahl al-Bayt, not that other than them are excluded."



WAllahu a`lam.



Hajj Gibril



 

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The Prophet Defends His Wife Aisha


 

 



The
Shia propagandists slander the Prophet’s wife, Aisha. It should be noted,
however, that the Munafiqoon (Hypocrites) and Kufaar (Disbelievers) have always
sought to hurt the Prophet by slandering his wife; as such, there is nothing
new in the Shia tactics. During the lifetime of the Prophet, many of the
enemies of Islam hurt the Prophet by slandering his wife, and this pained the
Prophet very much. The Prophet said:



“Who would exonerate me from the
accusations of that person who has troubled me in regards to my family? By
Allah, I find nothing in my wife but goodness!”



(Sahih Muslim, Book 37, Number 6673)



The Prophet has asked who will exonerate
him from the accusations made against his wife. It will be the Ahlus Sunnah wal
Jama’ah that will do that, Insha-Allah!



 

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